STUDY
OF

GITA


Dr.
Shriniwas
Kashalikar
November 30, 2009, 08:08 AM

In the beginning of the 3rd and 18th chapters there is
repetition of doubt regarding SANYASA ...
It becomes clearer and clearer in an ongoing manner as one
keeps on studying and contemplating on Gita and
practicing NAMS...
while continuing with the essence of activities conducive to
individual and global blossoming.

TYAGA meant giving up the ...
New Study Of Gita Nov 30 Dr. Shriniwas J. Kashalikar
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New Study Of Gita Nov 30 Dr. Shriniwas J. Kashalikar

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New Study Of Gita Nov 30 Dr. Shriniwas J. Kashalikar

  1. 1. STUDY OF GITA Dr. Shriniwas Kashalikar
  2. 2. November 30, 2009, 08:08 AM In the beginning of the 3rd and 18th chapters there is repetition of doubt regarding SANYASA and KARMA and TYAGA. Initially when I was studying, I thought in the 2nd chapter itself there is sufficient clarification about SWADHARMA and hence there is no need for further doubt and subsequent explanation. I thought it to be redundant. But the ideas of SANYASA, KARMA and TYAGA are subtle and hence can be confusing when it comes to actual practice. This is because Gita perspective is expression of cosmic consciusness. It encompasses the cosmos, society and the individual consciousness and individuals. The processes of transcending (SANYASA and TYAGA) and involving or participating (KARMA), which are apparently contradictory are basically complementary and uniquely and excellently reconciled in Gita. This becomes clearer as one keeps on practicing NAMASMARAN. These processes are related to blossoming and sustaining! When one blossoms; the past form is given up and new form is adopted, but the life processes within; go on in continuity in a sustained manner. SANYASA is growth and YOGA is the continued life!
  3. 3. It becomes clearer and clearer in an ongoing manner as one keeps on studying and contemplating on Gita and practicing NAMSMARAN. This highlights the previously discussed point of rising above without hating or trapped by the physiological characteristics in the nature, society and the body and consciousness encompassing them. This understanding or realization also resolves the confusion about KAMYA KARMA, NITYA KARMA, and NAIMITTIK KARMA and so on. It is clarified that giving up KAMYA KARMA is SANYASA. This has different implications in terms of external appearances, but the purport is universal. Thus SANYASA would mean renouncing the profitable activities, which are at variance with the SWADHARMA. Thus at different stages of life individual renounces certain activities starting right from suckling of milk. Similarly a brahmin (actually it is pronounced as BRAHMANA) does not indulge in the activities of KSHATRIYA (martial activities involved in protection and safety of the society) or VAISHYA (trading) activities. This is a kind of SANYASA. Moreover, just as a ripened fruit drops from the tree and is eaten by animals or man, in the same way, in old age the individual renounces direct administrative involvement
  4. 4. while continuing with the essence of activities conducive to individual and global blossoming. TYAGA meant giving up the KARMA PHALA i.e. fruits, gains or results of the activity. This is associated with the word detachment, which does not convey the vital and vibrant spirit of KARMAPHALA TYAGA. It does not convey the innate meaning of implying growth and coming out of; subjective or personal considerations, which nurture individualistic forces manifesting in jealousy, envy, hatred, arrogance, depression followed by rat race, petty competitions, jealousy, other crimes and social decomposition! TYAGA has a positive element of getting rid of what is harmful or inappropriate, while being focused on what is maximally benevolent!

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