2. November 4, 2009, 10:30 am
GURUH SAKSHAT PARABRAHMA
TASMAISHRI GURAVE NAMAH
I salute my Guru, who is Brahma, Vishnu and
Mahesh called Gunamaya i.e. the penultimate
truth; and the Parabrahma; i.e. the ultimate
Apparently I wanted to study something world
famous and ultimate in every sense; and hence I
began the study of Gita. But now it appears that there
was much more to it than this. Whether I studied Gita
or Gita herself made me study her, is a moot question
and I feel; the latter may be truer.
When I seriously began to study Gita; about twenty
years ago, I found many contradictions in her.
For example, in 4th chapter, Lord Krishna says in the
same verse, (Chaturvarnayam maya srustam…) that
he created four VARNAs and also he did not create
them. Also, even as Lord Krishna advocates the war
(tasmat uttishtha kaunteya yuddhaya kruta
3. nishchaya…2nd chapter, nirashi nirmamo bhootva
yuddhaya kruta nishchaya.. 3rd chapter), he also
upholds nonviolence and control of mind in most of
the chapters e.g. (ahinsa satyamakrodham.. 16th
chapter, moodhagrahenamatnoyat …17th chapter, ) as
Similarly, Lord Krishna disapproves Arjuna’s
arguments in 1st chapter about VARNA SANKAR,
which means indisciplined and unrestricted marriages
directed by mere attraction; in different groups,
(ashochyana va shochastvam prajnya vadanscha
bhashase.. 2nd chapter.. ) he uses the same argument
(yadi hyaham na varteyam …and utside yurime
lokam… 3rd chapter).
In 2nd chapter his argument (akirtim cha pi
bhutani….and bhayat ranat uparatam… etc) about
“what people would say”, appears to be too
superficial and enlightening or philosophical.
One can quote many such contradictions, but that is
not the purpose of this writing. The purpose of this
writing is; to share my experiences and perceptions
as I went on studying Gita.
Apparently; the reason why I kept on studying and by
hearting inspite of contradictions was; I realized the
4. need to contemplate on the vast canvas of all 700
verses at any given point of time and possibly resolve
the contradictions; even while traveling or walking
and without having to refer a book! But in reality, I
have not quite understood why I kept on reciting and
by hearting Gita, inspite of the contradictions! It
appears now, that the light in Gita consumed my
consciousness, without me being aware of it and kept
on absorbing my being in her!
The persistence inspite of pains and agony of
disagreement, being beyond my desire or voluntary
will, may be because of the roots it has in my
previous birth. All this may be a continuation of what
I had to leave half way in my last birth. You don’t
have to believe in this; but I must not hesitate to state
it! Life is ANUBANDHA and NITYAGA i.e. linked
up and continues; and the continuity is evident in
such phenomena. One may appreciate this or discard
as a flight of imagination! I leave it to one’s own
perceptions and experience!
I had tried to write on Gita about ten to twelve years
back, but later I stopped as I was not quite satisfied
and was not at ease; with my own interpretations.
Now I am convinced that Gita enlightens us for the
journey that beings from ignorance, individuality and
5. timed and mortal existence and heads towards the
self realization; universality and trans-temporal
immortal consciousness respectively!
Gita deals with various physical, instinctual,
emotional and intellectual activities at individual
level, the relationship of these with the universe and
the relationship of all these with past, present and
future; and the all encompassing nature of our cosmic
Gita deals with the principles involved in what
happens in an individual, society, and in universe,
from all eternity to all eternity, which may be termed
cosmic dynamics or cosmic orchestra!
I have realized that I may not understand Gita, I may
misunderstand Gita or I may partially understand
Gita. In any case it is useful; because; that kick starts
the exciting voyage of enlightenment and
blossoming! Complete understanding of Gita is
impossible, because it is trans-intellectual i.e. beyond
the three levels of consciousness (SWPANA,
SUSHUPTI and JAGRUTI) and four modes of
communication (VAACHA viz. PARA,
PASHYANTI, MADHYAMA and VAIKHARI).
However, I have the freedom to keep on studying
Gita and merge with my own cosmic consciousness
and be empowered enough to quit “my” intellectual,
6. instinctual, emotional and instinctual realms, “my”
material possessions and “my” body, at appropriate
time; smoothly and diligently akin to a blossoming
flower that emanates its pleasant fragrance!
Now before I go ahead, I must state here, that
NAMASMARAN enabled the much necessary
paradigm shift for understanding Gita and Gita made
it possible to adhere to apparently meaningless and
unglamorous activity such as NAMASMARAN. But
most importantly it is the cosmic consciousness
(Guru) that has made all this possible for the benefit
I am planning to write on individual chapters as and
when it becomes feasible. But in as much as I don’t
want to keep any copyrights; so that anybody in the
world; could utilize these shared perceptions freely, I
would also like to clarify that; just as well meaning
use of these would aid in universal blossoming; the
plagiarism of this material in any form with vested
interests and mercenary motives; would prove
detrimental to the plagiarists and their readers; and
hence to everyone.
November 4, 2009, 4:30 pm.
7. Amidst the cacophony of needs, wants, passions,
infatuations, goals, dreams and aspirations, which I
was conscious of, there was inexplicable
undercurrent that seemed to give sometimes
incomprehensible twists and turns to my life beyond
my tolerance and forbearance. These twists and turns
seemed to shake and stir me from deep within! Study
of Gita even as it appeared to create turmoil within
my intellectual and emotional framework; I could not
get rid of it, till today. This is why, I feel it has link to
my past life! The cosmic consciousness (guru) i.e. the
field; guides throughout different contingent lives.
It is just in recent times that I have started
appreciating that Gita has the nectar of immortality
that is beyond individual consciousness. But I must
share with you that Gita kills one’s subjectivity,
which is like a dying experience! This is why I felt it
was brutally frightening to study and internalize Gita!
But even then, Gita immersed me herself, which is
why I feel it has link with my past life! Again, you
may not believe this!
Many worship Gita and many condemn it, but
without studying it! They merely use some quotations
from Gita for proving their point! I used to do it as
well; to impress the audience and feel good with
8. myself. But now I know that it is like eating and
either enjoying or hating the skin of the fruit!
The words of Gita are so simple that often they
appeared to be ridiculously simple! I never quite
understood then, why Gita enjoyed such a coveted
position and reigned supremacy in world literature!
In India, Gita is recited, chanted, by hearted by many.
Earlier I thought this was stupidity or slavish
mentality. At times I thought this was blind belief.
But I confess frankly that I was wrong.
Today I feel Gita can benefit all the children in the
world to develop and tone up their central nervous
system (including the speech areas) and enhance their
evolution during this life! This is true not merely for
a child but for any and every person of any age in the
As a student of physiology, I am sure that; by
hearting of certain facts, meaningful hymns,
philosophical or scientific sutras (e.g. those from
Ayurveda, Gita, and Arithmetic), without
questioning; lets the child build; the edifice of
knowledge and then work on it. Up to a certain age
there is no capacity in us to analyze and comprehend
certain aspects of life and hence insistence of
9. clarification should not be encouraged. It can lead to
arrogant and belligerent behavior detrimental to the
building of the edifice of knowledge and grooming of
any individual at any stage.
After studying Gita I realized that questions should
not be discouraged. They should always be asked.
But it must also be clear that all questions may not be
answered and if answered, the answers may not be
understood. Hence respect and patience are very
important. Hidden meanings are not understood by
casual reading and/or egocentric approach under spell
of egalitarian, utopian or any such philosophical
thought. It can not be appreciated by individualistic
trends hidden under the guise of analytical fervor and
Patience (which is born from honesty, commitment
and readiness to go beyond individual subjectivity
and paradigms of every kind) opens the doors to
enlightenment and blossoming at individual and
Now I realize that study of Gita can empower a
serious student of Gita to live with unconditioned
acceptance, love and respect for every moment and
situation, and work in consonance with nature; to
one’s complete fulfillment and greatest satisfaction.
10. Gita enables one to blossom in such a way, that
subjectivity gets shed off smoothly; while global
unity and harmony begin to pulsate in one’s heart!
It is worthwhile to share with you here; that
opportunity to study Gita is the greatest treasure in
my life for me.
November 4, 2009
During my first few years of study of Namasmaran,
Vishnusahasranama and Gita, I was instinctively or
intuitively convinced that the essence of the teachings
of saints and philosophical literature was not in
opposition to the idea of social justice and material
abundance explicit in socialistic and leftist way of
thinking. I felt that inequality and exploitation were
aberrations and not teachings of saints and Hindu
During those days equality meant a lot to me;
because inequality seemed to symbolize exploitation.
But gradually it became clear that being not equal can
mean merely being different and complimentary (and
not necessarily unequal in the sense of constituting
antagonistic relationship of exploiter and exploited)!
11. Hence I was possessed by only one question: How to
show that Hindu philosophy acceptable in the
mainstream society; is in favor of the essence of
socialism and communism in terms of welfare of all?
I was obsessed by only one concern: Showing that
the philosophy of Hindu dharma and teachings of
saints advocated more appropriate, more humane and
more progressive complementarity and so I wrote my
comments or interpretations on all these with this
view in mind.
But as the time passed, I started realizing that my
efforts were honest but were subjective, incomplete
and not absolute.
I was really frustrated because I didn’t quite
understand the subtle difference between subjective
and objective perspectives. I was unable to see how
my efforts; admired by most readers; could make no
impact whatsoever on the society!
My contention however did not dwindle. I still felt
quite strongly that real spiritualism; if it is real; then
must blossom the universe in every possible way.
Gradually I began to realize that it was useless or
counterproductive to simply despise both; my own
short comings as well those present in what ever was
12. being marketed under the guise of spiritualism;
constituting mainly devotional songs, dances and
eating good food. There was no sense in getting
frustrated i.e. blaming myself; or accepting defeat or
blaming the “spiritual” activities, which many times
were tarnished by a variety of accusations and
What is required, is blossoming together and
empowering one another; through the study and
practice of NAMASMARAN and Gita. Everyone
would then realize that being “spiritual” in absence of
global blossoming is actually not being really
spiritual but being actually escapist and/or
schizophrenic. This conviction would enable
everyone to grow from within; rather than remaining
in fool’s paradise of so called spiritualism! Such
blossoming would lead to intellectual, emotional,
instinctual and physical actions; in terms of globally
nurturing and blossoming policy making, planning,
administration and implementation would ensue.
Initially when I began to read Gita, I felt that I am
reading a story of war. I was rather put off by the list
if names and the description of conches they blew.
13. Later I read about the repulsion of Arjuna about the
idea of war and violence and his arguments about the
disastrous effects of war. I felt that there was nothing
intellectual and it all seemed to be too obvious to be
But I kept on by hearting it apparently; as a kind of
exercise of memory and probably also to fill the void
I did not quite understand the exact meaning MOHA
for long time.
Some said that Arjuna was afraid and some said that
it was his love for the family members. Some felt
Arjuna was right and some said he was wrong. But I
never seem to understand how this was related day to
day life of a common man and me.
Some said that the description of war was symbolic
and actually Gita relates to the higher self in an
individual with his lower self.
This seemed impressive but could not explain the
relevance of Arjuna’s arguments about VARNA
SANKAR i.e. haphazard and lawless marriages
14. amongst different strata and groups in society and
their ill effects.
It seems that Gita actually deals with the individual,
existence, universe, the time and cosmic
consciousness. It also deals with different stages of
human development from SADHAKA i.e. seeker and
SIDDHA i.e. enlightened individual. It also deals
with the various ways and techniques to attain the
ultimate state of liberation.
Initially I used to feel that Gita relates to individual
emancipation and hence felt that there was nothing in
terms of solution for the welfare of world. This could
be because ego; which prevented me from seeing my
unity with the universe (not necessarily unjustified or
condemnable, but not accurate either) and developed
the passion and mission born out of that ego that “I
have to change the world for better”!
Since I was expecting a kind blue print for the
universal welfare; and since I did not find it; I used to
feel that Gita is individualistic and hence of no
consequences for the global welfare. Naturally I was
not quite in love with Gita. In fact I read and studied
it with reluctance and as if because somebody was
pushing me from within to study it persistently.
15. Due to my honest (though subjective) concern; I was
obsessed by global welfare, of which I had faint
sketch in mind. But I was neither I was finding any
reflections of the sketch in reality; nor I was
completely convinced by it. I was probably looking
for clearer blueprint in Gita. But since Gita does not
give any such blueprint, I was rather getting
depressed by reading Gita. However in this turmoil
gradually began to subside when I started to realize
that the role of Gita is not to provide any blueprint
but to inspire a universal blueprint conducive to
blossoming of everyone in the world in a most
Some people thought Gita was produced on
battlefield, some felt that it was not a creation of one
individual. Some said that many people have added
different verses out of context and relevance.
I felt that such criticism had nothing to do what I was
looking for in Gita and hence did not bother. I was
not concerned whether it was created by one or many
and whether it was narrated on battlefield or
Some people said that it was not proper to read Gita
at home as it leads to conflicts in home and some
16. people said that it was inauspicious to read it because
it was read after some one’s demise.
All these things disturbed me while studying Gita but
not enough to deter me from studying it!
I however felt that Gita was not very pleasant like a
romantic poetry and did not generate elation or
ecstasy. It seemed to ruthlessly remind unwanted,
unnecessary and unrelated questions and problems
such of war and death!
Arguments that Gita preaches violence and the
opinion that it promotes inequality and exploitation
appeared too superficial based on casual reading with
Many people in the world alleged then and do so
even today; that; Hindu scriptures such as VEDAs,
SMRUTIs (Compilations of rules, regulations and
practical techniques for social stability, growth and
harmony) advocate inequality and exploitation. This
was because of the labor division that continued
through generations, in a structured form. It is true
that various influences such as military invasions and
religious persecutions tore apart the fabric of holistic
Hindu philosophy and way of life, into arbitrary,
coercive and at times absurd traditions and
17. conventions, but it does not render the Hindu
philosophy exploitative, outdated and
counterproductive. I began to understand the Hindu
philosophy and the revelations in the scriptures depict
the cosmic dynamics and how an individual be a part
of this eternal orchestra to his or her fullest
satisfaction; simultaneously aiding the blossoming of
Those studying it superficially could not see this
potential in the Hindu scriptures, which could
rejuvenate, regenerate and even revive the chaotic
and turbulent human civilization all over the world. I
realized this sooner or latter and felt greater and
greater need to explore the heart of Gita. I started
getting as if haunted by a beautiful and barely seen
blurred picture of the core of Gita.
The Gita begins with the description of legions of
Kauravas and Pandavas on the Kurukshetra. Thus
Gita directly begins with the most crucial situation
one can have in life viz. the question of life and
All conflicts in life are concentrated in this situation.
Gita deals war of higher self with the lower self in an
individual, where there is too much attachment about
18. likes and dislikes of the lower self. This attachment is
depicted in terms of attachment (like that for suicidal
and destructive addiction) for the relatives even if
they were social psychopaths. This attachment leads
to despondent retreat to lower self and passive
acceptance of and involvement in degeneration and
decay of one’s own true self (and that of the
universe). This is MOHA of Arjuna, which I guess is
common to most people in the world (which is why
Gita is universal).
The Gita simultaneously deals with the actual war
also; because it looks at the individual and society in
a holistic way. It conceives and teaches to appreciate
that the condition of war within and our response to
that war; naturally manifest in family and social life.
I think, I can appreciate this previously unpleasant
but unavoidable and eternal war within and out!
Strange though it may appear, it is true that this
internal and external war is a product of evolution!
Animals have no choice! They neither can glorify
their instincts nor can they condemn it! Neither are
they endowed with the freedom to choose indulgence
or are they free to opt for abstinence!
Arjuna’s response of MOHA is a response to inner
war (that invariably manifests in the society)! Such
19. despondent response to the lower self of an
individual is invariably reflected in the form of
retreat to the lower self of the society i.e.
psychopathic and detrimental elements in the society.
Gita not only depicts the individual and global
despondency; but it also depicts an intellectual
explanation and justification of such despondency in
the form of apparently sublime values and concerns.
Thus Arjuna is dismissing the idea of killing teachers,
brothers and other loved ones by forecasting the
social holocaust in terms of the ruining of families
and the exploitation of widows and mutilation of
social discipline and harmony leading to ill effects on
the departed souls and the abyss thereof! Thus Gita
creates a strong case for individual and social
mediocrity, individualism, pettiness, gullibility,
defeatism, and despondency with intellectual
explanations and justifications, which span from
individual and social life and even life after death!
Through depicting the individual and social
despondence (represented by ARJUNA VISHADA)
Gita creates a ground for an eternal discourse to shun
the individual, social and universal tendencies to sink
20. Gita enters into 2nd chapter and then offers the
omnipotent and omniscient panacea (to such
despondence and decay that surfaces repeatedly in
the human civilization throughout history); from the
very source of eternally provident cosmic
consciousness that rejuvenates the mankind from
millennia to millennia and time and again!
November 5, 2009; 10:00 pm
After creating a strong case for the despondence; like
a devil’s advocate; in 1st chapter; the propounder of
Gita straight a way proclaims the aphorism that you
don’t die; in 2nd chapter!
This aphorism can cause a massive shock for any
serious reader and I was no exception. Isn’t it natural
that normally our mindset cannot understand, agree,
believe or realize the concept of immortality of soul?
I however; kept on reading it, but without really
understanding, agreeing, believing and of course
realizing! In fact this all discussion made me feel
miserably torn in two conceptual premises!
Neither could I agree with the claim, which was
beyond my comprehension and even imagination; as
I could never imagine myself discarding my body
like old clothes or in live in absence of the body, nor
21. could I dismiss the claim; because I “knew” (though I
had not personally realized) that a) nothing is
destroyed b) consciousness; thoughts, feelings, time,
space, energy etc do not have the same kind of
existence, birth or death and c) ‘beginning and end’
are human concepts; derived from the limitations of
physiological state, consciousness, perceptions,
thinking, feelings and the information processing in
the neurons and their network!
Arjuna has indicated his disgust for a war that
involves killing of near and dear ones. He is selfless
and has no interest in any gains from such a war that
involves shading of blood of his teachers, brothers
and other close ones. So Arjuna is NOT afraid of war
like a timid creature, but his conscience has paralyzed
him! Arjuna like any sensitive, honest, brave and
conscientious individual despised the killing of his
brothers. I am sure that any sensitive and
conscientious individual would relate with the plight
of Arjuna; because it results from information
processing through neuroendocrine, autonomic and
central nervous systems; and hence is universal!
But having said that; as I went on studying Gita, it
started becoming clearer, that human beings are not
merely physiological; they are potentially much more
22. November 6, 08:20 pm
After listening to Arjuna’s plight, Lord Krishna, who
is cosmic consciousness, personified; (and hence can
see; what others don’t; and is conscious of what
others are not); sees that Arjuna is not able to see the
truth beyond the physiologically restricted sensory
perceptions, like most people in the world! This
inability to see beyond physiological boundaries,
leads to either arrogance or despondence.
Lord Krishna notes that Arjuna has been paralyzed
(inappropriate conation or response) due to
inappropriate feelings (affect) resulting from this
erroneous perception (cognition). This syndrome is
Lord Krishna therefore sets out to explores and
salvage the human potential of Arjuna (and mankind)
that and wake him to his immortal self, (and thereby
rectify cognition, affect and conation) from the
despondent slumber of physiological confinements.
Lord Krishna does this in a step by step manner, with
23. As a friend, philosopher and guide; he disapproves
Arjuna’s response as totally unbecoming for Arjuna.
He declares it as totally inappropriate.
He explains to Arjuna that love and attachment to the
bodies of all the warriors representing sociopathic
elements; (and lower elements in us which cloud our
perceptions, vulgarize our feelings and deteriorate
our actions) is inappropriate. Such wars keep
repeating over millennia in as much as wars between
the lower self and the higher self in an individual
keep recurring from time to time.
Lord Krishna shows that waking up and rising to
one’s immortal existence engenders the appropriate
actions and one should not get deterred by any
considerations born out of MOHA.
Lord Krishna further clarifies, that the warring
factions and the war (which also goes on in the
individual as well as in the universe); had beginning
and end but its core (cosmic consciousness) is
immortal and one should realize it (by evolving
through the various means described in scriptures
such as NAMASMARAN), and express it
enthusiastically with all might, in such a war (which
is actually a golden opportunity, because, animals do
24. have such a choice!) against the forces of darkness
(within and outside).
This is called DHARMYA YDDHA because it is in
tune with cosmic consciousness. This is similar to
clinically accurate surgical treatment; which can be
required for the health of the whole body (and
society) and is totally different from indiscriminate
violence or indiscriminate nonviolence, born out of
ignorant and subjective premises.
It has to be remembered that through out hereafter;
Lord Krishna keeps describing how one can conquer
the physiological (individualistic and petty) elements
in body (which mar the consciousness and cause
MOHA). He further also shows that uninterrupted
(conscious) union with immortal soul is called
YOGA and the actions born through it are accurate,
precise and appropriate; and in tune with the
infallible cosmic principles! He enlightens Arjuna
(and the world) that such state of being (in union with
immortal consciousness) and actions springing
therefrom; as SWADHARMA.
Lord Krishna guides Arjuna about this state and
assures him that this state brings peace (for that
individual and the universe) even in the face of
25. Since Lord Krishna talked so much about this state of
union with immortality, which makes us desireless;
the next question would be “Why not remain united
with the immortal and be peaceful, instead of
Arjuna asks this question in the 3rd chapter.
But before I go ahead to 3rd chapter; and share my
understanding (?) about Gita, I must make it clear,
that study of Gita, Vishnusahasranama and
NAMSMARAN probably compliment each other
I have a feeling that NAMASMARAN; which I call a
mega-fusion, a mega-process; or a mega-
fountainhead; is sure to absorb the whole universe in
itself i.e. immortal cosmic consciousness and in turn,
as and when consciousness adequately blossoms in
an individual through NAMASMARAN, the
concepts of immortality in Gita would become
tangible! The vice versa could also be true!
It is this awakening to one’s immortality; that I think;
one (and the people of world) could gain from Gita;
and that is more precious than anything else in the
world; and even the world itself!
26. November 7, 2009; 12:10 pm
In 2nd chapter Lord Krishna declares the aphorism of
immortality of the core of universe and individual;
and human potential to realize this core that
embodies cosmic consciousness.
But Arjuna (and student of Gita) cannot experience
the immortality right away!
Lord Krishna therefore (apart from explaining the
ways to rise and conquer the obstacles in the way of
cosmic consciousness) gives other supportive
arguments to emphasize the importance of
SWADHARMA i.e. behavior born from the state of
union with cosmic consciousness. Thus Lord Krishna
indicates to Arjuna that the greatest value in life is
SWADHARMA and hence any person who goes
astray (due to his subjective paradigm) from this
SWADHARMA; is bound to be ridiculed as coward!
This essence of value system is eternal glory of Gita
that has been revitalizing mankind from millennia to
Further, Lord Krishna reiterates that all the efforts of
human civilization viz. VEDAs are essentially born
from and culminate into cosmic consciousness; and
27. get expressed through individuals according to their
constitutions. Those who know this; are always
connected with the cosmic consciousness (YOGA);
and do not get distracted by the illusive results and
those who do not know this; get cut off from the
cosmic consciousness and their perceptions, feelings
and the quality, methodology and the elegance of
their actions get marred. They develop the illusion
that their limited existence is the doer of everything;
(treating the subordinate as master); and vacillate
between pride and pain from the changing results of
their inappropriate actions.
The 3rd chapter begins with Arjuna’s reluctance to
participate in the war, and be contented without
bothering about the gains of a bloody war!
But Lord Krishna identifies the subtle nihilism,
cynicism or pessimism hidden in this attitude. He
identifies this darkness and drives the point such
“ascetic” extremism is suicidal and not conducive to
Lord Krishna guides Arjuna that it is impossible to
live without action. (Isn’t it true that irrespective of
whether we want or not, billions of biophysical and
biochemical activities go on in our body and mind?).
He clarifies that any one who tries to live in inaction,
28. deceives himself or herself. The only way to
liberation is to practice SWADHARMA.
Lord Krishna says whether the cosmic consciousness
expresses itself in actions or the actions reach you to
the cosmic consciousness; both are essentially not
different. The first is called JNANAYOGA, where
apparently consciousness is predominant and latter is
called KARMAYOGA, where apparently; the actions
are predominant. Thus the actions which spring from
the cosmic consciousness (as a result of the practice
of NAMASMARAN), are the ones which lead to
realization of cosmic consciousness and hence are
called liberating or freeing actions!
Lord Krishna then highlights the cycle of nature in
which universe manifests from and again dissolves
into the consciousness and suggests that when the
society and the individual conform to the innate
principle of nature, then they blossom together.
He also points out that those who don’t conform to
these principles, never blossom themselves and also
become obstacles in the blossoming of others. This
happens because of their being overwhelmed by their
own subjectivity and individualistic whims and
compulsions. This can happen also because of the
superiority or inferiority complex developed about
their environment, conditions and apparently
29. unglamorous or despised nature of their
Lord Krishna elaborates that since everybody is not
exactly the replica of another person and the
constitutions are different; the nature of
SWADHARMA varies. He reiterates that even in
such a situation it is important not get bogged down
by the deceptive external and internal influences and
persist on one’s SWADHARMA, even if one has to
die! This appears a bit harsh. But when I keenly
thought over, I realized that living devoid of
SWADHARMA is itself like death! Hence
SWADHARMA is preferably even in the face of
death because it is the express highway of individual
and global blossoming!
November 7, 2009, 3:30 pm.
In the 4th chapter, Lord Krishna expands this concept
of SWADHARMA and informs Arjuna that this is
the knowledge that has run through generations and
Like any physiological individual, Arjuna also doubts
Lord Krishna’s statement and then Lord Krishna
reveals to him his immortal and true nature and that it
is he (cosmic consciousness) that keeps re-
30. manifesting as and when the universe becomes
oblivious of him. (I feel that this is true in an
individual, society as well as universe!).
Lord Krishna asserts; that he manifests (probably
through rising mass consciousness) and annihilates
the demonic and devilish forces of darkness, which
obstruct the blossoming of individuals, society and
the whole universe and one, who realizes this, unites
with immortal consciousness!
After revealing his cosmic nature, Lord Krishna
elucidates how from the consciousness different
VARNAs i.e. four main characteristic personalities
manifest (though the consciousness does not produce
them; in the physical sense of that word) and how
He also states that people work according to their
stage of evolution; through different yajnas,
pranayamas, and humble dialogue with a guide and
Lord Krishna points out how the conflicts between
upper and lower nature can sabotage one’s progress
and assures that SWADHARMA or YOGA liberate
and the individual (and society and the universe) and
hence appeals Arjuna to get rid of any doubt
31. whatsoever and tread the path of SWADHARMA
November 8, 2009 11:30 am
In 5th chapter the discussion begins with a doubt;
about the choice between SANYASA and YOGA.
I think the word SANYASA here, pertains to
renunciation or asceticism; i.e. departure from all the
day to day activities required for the normal social
life and YOGA pertains to participation in these
activities; by following SWADHARMA.
Why should Arjuna repeat this question?
The answer is; understanding supremacy of
SWADHARMA is not adequate. Because, in spite of
understanding; the inertia keeps on surfacing and
prompting an individual; to escape from the worldly
responsibilities giving one excuse or another. In
India; there were tides of ideologies glorifying
irresponsible “asceticism” from time to time. Even
today, there are various breeds of “spiritualism” and
“SANYASA” spreading like pandemics in the world
and cause masses to move into irresponsible inaction,
indolence and parasitism probably as a reaction to
harrowingly and violently stressful petty pursuits.
32. Arjuna’s repetition of the question underlines the
importance, span and sway of such irresponsible
Lord Krishna reiterates the vital or shall we say life
saving importance of SWADHARMA for individual,
social and global growth and blossoming. He
confirms that SWADHARMA more meritorious than
“asceticism” in which one may conquer one’s petty
selfishness but can succumb to the escapist, defeatist
and irresponsible indolence and inertia, which drags
the individuals, society and the world into abyss of
Lord Krishna makes it clear that SANYASA i.e.
external renunciation (due to incidental cause) is
usually impulsive and not true renunciation. Such
renunciation is because of repulsion for day to day
activities (SWADHARMA); which appear mediocre;
but can serve the purpose of blossoming one and all
and engenders misery.
It is true that some individuals are born more evolved
than the rest and hence neither get interested nor get
involved in the day to day transactions of family and
society. They renounce the world and accept
SANYASA just as ripe fruit falls from the tree. Some
33. other individuals understand and realize the true
nature of the world through SANKHYA philosophy
without going through the experiences a common
Being aware of this, Lord Krishna clarifies that we
should not get enamored by the SANYASA and
SANKHYA philosophy but stick to our
SWADHARMA, because even as the SANYASA,
SANKHYA and YOGA (SWADHARMA) look
different; ultimately culminate into the same pedestal
of cosmic consciousness!
Having said this Lord Krishna elaborates the sublime
characteristics of practitioner of SWADHARMA,
which elevates the individual in a blissful state that is
beyond physiological boundaries and beyond all
petty and subjective considerations of life!
November 8, 2009, 4:30 pm
In 3rd chapter it is stated that one who cooks and eats
merely for his petty pleasures (which are actually
detrimental to his blossoming) is a thief.
This is a very important aspect of Gita.
34. Gita encourages individuals to be active physically,
instinctually, emotionally and intellectually and
according to one’s capabilities and skills, but with the
goal getting freed from the subjectivity and merging
with the cosmic consciousness.
Gita states that one should never dissuade (which is
referred to as BUDDHIBHEDA) any other person
from his or her activities of livelihood such as crafts,
arts and other skilled and productive activities; and in
fact encourage and try to do all such activities in life;
but with the sole aim of conforming to the absolute
Lord Krishna reiterates this even in 5th chapter.
The 6th chapter Lord Krishna reinforces this point and
describes certain ways by which man can merge with
the objective reality.
He therefore makes it clear right in the beginning that
any one who works without attachment to the results,
is a SANYASI and also a YOGI and not the one who
does not do his duties as prescribed by the scriptures
(with the intention of individual and global
35. Just as he imparts the insight in SANYASA by
pointing out the dangers of inaction and indolence
and importance of getting rid from the results, he also
espouses and elucidates the nature of YOGA (which
means all activities done to merge with the absolute);
in the sense that YOGA is impossible in presence of
SANKALPA i.e. subjective (erroneous) projections
or utopia! You can imagine that SANKALPA or
individual or subjective goals act as leakages and
hinder the merger of individual consciousness with
the absolute consciousness! It is exactly like leakages
in the pipes through which you cannot pump water to
Even though these concepts pertain to individual and
global blossoming, they also make sense in day to
day activities. Thus if you don’t depend on results
you can avoid self destructive responses (out of
excitation or depression) to results.
But it has to be appreciated; that in everyday life
action is usually associated with results. Thus some
understanding and anticipation of results is bound to
be there and has to be there, so that you can perform
the action elegantly and diligently. Gita upholds such
continued improvement in technique and does not
contradict such anticipation; on which your feelings
36. November 8, 2009 7:pm
There are many postures, mudras, pranayamas etc
apart from proper nutrition, sleep etc. which are
important aspects of life, which ought to be cultivated
right from childhood, so that YOGA becomes
Lord Krishna does not elaborate in details on this, but
suffice it to say that once the goal viz. self realization
is identified and given topmost priority and
importance, then one can adopt suitable techniques
according to one’s physical and social environment,
conducive to reach the goal!
Lord Krishna reassures Arjuna (and everyone) that
dedication and consistent study and practice of make
YOGA possible. Lord Krishna also maintains that
even if an individual loses his body before reaching
the goal, his efforts are never wasted and realizes the
YOGA i.e. self realization in the next birth, adorned
with the necessary qualities.
Lord Krishna also clarifies the importance of YOGA
in terms of actual practice (which seems to
beneficially evolve the physiology) rather than mere
reading and understanding and further emphasizes
37. the importance the focus on the goal viz. self
realization i.e. complete submission of the
subjectivity to Lord Krishna i.e. objective or cosmic
This chapter (like the 16th,17th and 18th chapters) is
important for any educationist, education policy
maker, educational administrator, teacher or trainer in
the world, so as to work holistically because it
outlines the actual factors which contribute to the
process of blossoming, including diet and nutrition in
It is easy to understand how this would have far
reaching and beneficial impact on the world in terms
of perspective, policies, plans and implementation;
for individual and global blossoming, which is
imperative today, because; no individual nation can
grow or perish in isolation, without beneficial or
adverse impact on the other nations; for long period.
The practical relevance of this is on policy making.
For example, global reduction in the production of
two wheelers and small cars; in preference to mass
transport vehicles such as buses, has impact on global
environment, fuel consumption, traffic jams,
38. accidents, pollution, wearing out of roads, crowding
of local trains (in metros) and so on.
If principles of Gita (the essential nutrients for
individual and global blossoming) are imbibed and
digested by decision makers of the world, then such
globally beneficial policies can emerge in all the
fields of life.
In 7th chapter Lord Krishna narrates his omnipresent
nature to Arjuna and indicates how only few realize
this nature and how others do not realize this! He
explains that he is the light beyond the physical light
and remains unseen by eyes!!
November 9, 2009 11:30 am
In 1st chapter, there is depiction of subjective; and
hence inspite of being very conscientious; erroneous
perception, feelings and response of Arjuna.
In 2nd chapter there is elaborate explanation of cosmic
consciousness and contingent nature of physical
existence of the nonliving and living world! There is
also a detailed account of the characteristics of the
individual who realizes this immortality and
expresses accurate cognition, affect and conation.
39. It is obvious that even as reading per se; is not
enough to bring about the transformation in an
individual and the world; it is also true that the role
reading and understanding; in terms of knowing the
“road map of blossoming” in the process of
conscious evolutionary transformation of an
individual and thereby the world; can not be denied.
The 3rd, 4th, 5th and 6th chapters describe the concept
SWADHARMA and some of the relevant techniques
in brief; but which can vary according to
geographical, historical, social, religious and other
7th chapter is meant for reinforcing these ideas by
pointing out how people in, crisis, need, greed or
intellectual and emotional yearning may get attracted
to the absolute truth.
In 7th chapter Lord Krishna reveals his omnipresent
nature and indicates how he i.e. cosmic
consciousness; is present in every visible and
invisible aspect of the universe and how only few
realize this nature and how rest others; do not realize
this! This can become clear to a discerning student;
when he would appreciate the stanza elucidating how
Lord Krishna is a light beyond the physical light and
remains inaccessible to most!
40. Throughout 6 chapters; one finds the common idea of
the rising of consciousness in an individual and the
world; and thereby getting freedom from petty, mean
and trivial but strong bondages. In 7th chapter there is
endorsement of this and also further buttressing of
this point by indicating how the cosmic
consciousness encompasses every living and
nonliving matter and space and how awareness of
this enables one to reunite with immortal self.
Naturally Arjuna would ask about the nature of the
universe and relevance of it to human life.
Thus cosmic dynamics is described by Lord Krishna
in 8th chapter. Lord Krishna assures Arjuna that a
person blossoms to get freed from the shackles of
subjectivity and reunites with one’s true self, through
the knowledge of inseparable nature of the cosmic
panorama, an individual and their relationship!
But before we discuss this further, I think it is
important to talk about nonviolence.
AHIMSA i.e. nonviolence; appears in chapters such
as 16th. In my view this AHIMSA refers to negation
or disapproval of violence committed
indiscriminately and/or under the influence of utter
41. darkness of ignorance (a variety of self activities
destructive to self, society and the universe).
Unqualified and indiscriminate nonviolence is NOT
advocated in Gita, which is clear from the repeated
appeal by Lord Krishna to Arjuna to participate tin
the war (against darkness and destruction).
It is important to realize this to avoid perennial
schizophrenic state of upholding indiscriminate
nonviolence, (without being completely convinced)
and practicing violence for with petty selfish motives
(again without being fully convinced).
In our society violence (almost indiscriminate) is
legitimately practiced by killing animals to eat,
killing people of other countries for the so called
national interest, pride and profit, killing alleged
criminals by death sentence and implementing a
variety of deterrent punishments and most
importantly unleashing policies detrimental to
everyone in all the fields.
If we understand that AHIMSA means NOT
indiscriminate nonviolence, protection of everything
conducive to individual and global blossoming and
destruction of everything that jeopardizes the
blossoming of individuals and universe, then it would
42. resolve the conflicts in the minds of all young and old
and everywhere in the world and promote practice of
SWADHARMA and blossoming of individuals and
If we keep on talking about nonviolence, then it can
create value crisis and semblance of schizophrenia
(contrasting, conflicting and contradictory
thoughts/feelings and actions); in everyone and
I found that the prescription of blossoming and
merging with the absolute consciousness through
various techniques and through comprehension of the
nature and interactions between the cosmos and the
individual; and practicing SWADHARMA; in 7
chapters; are not as simple as they appear!
In daily routine we tend to get overwhelmed and
confused or bewildered (and cut off from our true
self) by the deceptive influences coming from our
body, family, society, world and the products of all
these in terms of literature, art, media, education etc.
This makes the self realization (dissolving the
subjectivity in objective truth) and self expression i.e.
SWADHARMA, which are mutually nurturing and
promoting; very difficult.
43. The inappropriate perception generates agony and
urgency to respond. But since the response is usually
ineffective (because of not being in conformity or
harmony with the nature) one becomes agitated
Actually in such a situation the prescriptions in Gita,
or the simplest means such as NAMASMARAN
advocated by saints and seers from all over the world,
must be practiced with greater conviction! But one
can not “see” how it would rectify the perceived
pathos in personal or global life (even if it be
erroneous); and hence tends to enter in a vicious
cycle of increasing distress. It is at this point that
your SHRADDHA (which means unconditioned
devotion and dedication without any petty motive)
can rescue you from the vicious cycle of distress and
help you enter in wellness cycle.
In 6th chapter therefore it is reiterated by Lord
Krishna that mind is fickle and likely to fluctuate and
vacillate, but one should keep on keep on trying with
One may not see how holistic perspective can create
the difference in different fields and may get nervous
because of the agonizing plight of people in the world
44. due to callous and corrupt bureaucracy and leaders,
but the SADHANA of any suitable nature according
to one’s tradition or NAMASMARAN must never be
stopped. To convey this strongly; Lord Krishna has
assured that one would never fail if marches on this
I have begun to realize; which I did not realize
before; that all activities (especially
NAMASMARAN) to reach the truth, have their
impact, though it may not perceived immediately due
to one’s subjectivity.
The lesson from the 7 chapters therefore is to keep
trying to reach the absolute and keep working in its
light to the extent it is possible for you at any given
time and in victorious manner.
That is exactly the reason why I am writing this; and
making available for free download for sharing with
any one and everyone in the world without any
precondition! Trying to keep yourself connected with
cosmic consciousness; keeps you reassured on the
one hand and active in an appropriate manner
(engaged in SWADHARMA) on the other.
45. The idea of arbitrary suppression or unabated
indulgence do not find place in Gita. Similarly
regimentalized stereotypes procedures also do not
find place in Gita. That makes Gita somewhat
ambiguous initially, but as you go on internalizing it
you find that she is basically universal in nature. In
3rd chapter, 4th chapter and also 6th chapters this is
Gita is universal because she show the light to any
one and every one with whatsoever state of evolution
and from anywhere in the world irrespective of
his/her tradition and without being judgmental about
anyone’s life style.
In 8th chapter Lord Krishna clarifies that a person
engaged in SWADHARMA through intellectual,
emotional, instinctual activities actually is connected
with the absolute and objective reality and hence
does not get entangled and shackled in the repetitive
basal cycles through different births.
There is also a declaration applicable to bright and
dark external and internal environments, which lead
to the fate of an individual. Thus individual is
influenced by adverse external physical, chemical
and psychological activities and inner hormonal,
autonomic and central nervous activities. But it is
46. also assured that any one who keeps trying to be
connected reaches the summit of union with cosmic
Nov 10, 2009, 11:15 am
I write on day to day basis rather than sticking
serially and sequentially to chapters and verses. This
has the advantages of being natural in expression
rather than formal and also of repetition
and/additional emphasis of more important points
which reverberate in mind about with reference to
some verses. Sometimes it also happens; that I skip
many verses, at given point in time because I have
nothing to say about them at that time, but latter
additional perspective and insights develop in the
flow writing; and deserve expression even if it may
appear out of context of a give chapter.
In the 2nd chapter it is taught that YOGA means
(ultimate) elegance or perfection in skill and other
way round; the greatest skill or perfection in life is to
There is elaborate discussion on how physical senses
should be controlled. But if one takes into account
the reference in 3rd chapter, then it becomes clear that
the human life and experiences there in; have (and
47. appreciated by us that they have) one goal or
destination; and that is SELF REALIZATION and
there is one way to achieve it i.e. SWADHARMA.
Gita is unique in the sense that she shows your
ultimate goal and also shows you the path and
method to tread it.
Gita therefore does not advocate suppression or
indulgence in an arbitrary manner, but inspires
SWADHARMA; in which while enjoying the core or
essence of all material pleasures you channellize
them to blossoming of and all. This is really universal
thought; in view of the different physiological and
other needs of people in the world from different
regions and cultures. Once the goal of individual and
global blossoming and the way of SWADHARMA is
identified and adhered to; rest of the dos and don’ts
(which need not be regimentalized) follow the suit, in
In this context, one can appreciate the perspective
born out Gita study. Thus the we should learn and
teach the father and mother principles and parental
care; so that we don’t develop disgust for sex and
succumb to sexual aberrations on the one hand; and
develop carnal sexual obsession and get trapped in
unending and unsatisfactory indulgence in sex.
48. It is nice to share here that I found study of Gita
different from study of many other books. The study
of Gita elevates you from subjectivity to objectivity,
i.e. getting in alignment with the nature. Gita
gradually but surely changes your status of being
effectual to being causative! This is certainly difficult
to agree intellectually. But can only be experienced.
Another point that struck me is: Gita teaches and
trains us to enter the center of universe! Thus from
the world of visible appearances she trains us to see
and merge with the core.
Thus Gita does not advocate renunciation of the
world on the one hand and does not justify or glorify
the unending and unsatisfactory retrogressive
shackling in petty pursuits as well!
This is very useful in day to day life. If you
experience the core of your spouse’s heart, then the
fear of loss of your spouse (or any loved one)
gradually disappears to a large extent and the
romance (and love in general) become superromance
and super love! Thus Gita trains you supreme
romance and super love.
49. Another interesting aspect of Gita is; you begin to
refer to Gita as “she” and not it. Because Gita
becomes even more valuable than “living” and
In 5th chapter Lord Krishna assures that you would
not be born again if you realize the self. But in 4th
chapter; he also assures that he would manifest or
reincarnate as and when appropriate/necessary.
The explanations to this contradictory statement are:
1. Lord Krishna’s reincarnation is represented by the
awakening of consciousness in every individual from
time to time.
2. The reincarnation is progressive sojourn of life of
an individual (who is either already enlightened or
gets enlightened) for guiding the mankind and is
different from rebirth, which is full of shackles of
Gita guides us to develop the conceptual framework
or blue print of our life and NAMSMARAN
rejuvenates us from moment to moment to proceed.
The other way round also may be true! It is like
anatomy and physiology. Anatomical structure is
essential and complementary to physiological
function and vice versa. But when you go deeper;
both seem to be indistinguishable!
50. One of the most important things I learnt probably as
a by product of studying Gita; is practice of the
essence of Gita is immensely important. Repeated
reading or recitation of Gita consolidates the
convictions about the essence and thereby
rejuvenates the enthusiasm to practice that essence
(NAMASMARAN). It is like reading about bath,
which develops conviction about the advantages of
bath and actual practice of bath makes the difference.
Thus both are perfectly complementary. One can
compare it with the reading about the advantages of
exercise and actual practice of exercise. The practice
of NAMASMARAN in turn; reinforces the
conviction about the essence of Gita and makes the
repeated recitation of Gita a sublimely empowering
I also learnt in the course of time that we come across
a number of situations in life, (due to internal and
external environment) which shroud our
consciousness, and we tend to forget our true self and
i.e. the essence of Gita and this is a really a shattering
and weakening experience. Hence in 6th chapter the
importance of consistent practice is emphasized. In
my view, even somewhat arbitrary and formal
recitation, reading or chanting of Gita; proves very
51. useful (by acting at subconscious and conscious
levels; in the process of blossoming.
The repetition is important for another reason also,
which has physiological basis. Thus repletion of Gita
or NAMASMARAN is a central nervous system
activity and probably leads to development of
stronger connections and between cerebral cortex and
the limbic system, (which are otherwise very weak).
This underlines the difference between a well read
individual and a self realized individual.
Thus one’s happiness or sadness depends on the
involuntary interactions amongst the cerebral cortex,
limbic, autonomic, neuroendocrine, and endocrine
and other systems of the body. The perceptions,
feelings and actions are usually impulsive (and hence
chaotic, conflicting and counter posed) because of
weak control of cerebral cortex on the remaining
systems. Repeated study and practice of Gita and
NAMASMARAN probably enhance the integration
of all systems, bring it under higher controls such as
cerebral cortex, conscience and cosmic consciousness
and effectively lead to harmonious behavior
blossoming one and all.
One can study the changes in the brain from this
point of view, in a control group and the one involved
52. in NAMASMARAN, to verify the anatomical and
physiological substrate (which may not be accessible
to crude technology though,) of what could usher in
the essence of global culture.
One of the greatest lessons of Gita to the world is;
whatever we eat, drink, see, listen, talk, write, learn,
perform, use, relish and so on; should get culminated
into the goal of individual and global blossoming.
This makes our life itself the most meritorious
activity i.e. YAJNA! This is a true and qualitative
revolution in individual and global life. Sometimes I
am tempted to call this “spiritual communism”;
though it does not convey the spirit completely.
Nov 11, 2009, 10:00 am
One of the most interesting things I learnt and also
got thoroughly convinced in the course of time from
the practice of NAMASMARAN and Gita; is the fact
that everyone is moving towards the same goal; the
This fact usually remains concealed and one gets
impatient to teach others “for their welfare”. This
impatience though natural can create condescending
attitude and develop subtle expectations such as even
53. publicity and growth of your (otherwise selfless)
mission! This can take away your peace and mar the
quality of your behavior.
When this fact that we all are going in the same
direction and towards the same goal, then true love
(probably million time more than that evident
amongst the pilgrims) can emerge and blossom. That
is the greatest hallmark of world culture.
One I get convinced and clear about this fact, then
even the acts of impatience and ignorance (whether
committed by me or others) do not disturb me any
more to a significant extent.
It is matter of great privilege for us to realize (deep
experience) this love especially amongst family
members, relatives, colleagues, coworkers and latter
even the enemies! It is natural (and hence need not be
despised) that; at various stages of development we
keep shouting slogans from within and out, that this
should happen and frantically wait for the results
It is also true that study of Gita can develop a doubt;
“Why truth has to be shown by some else?” or “Why
should I follow the ancestors when I am ‘more
evolved’?” As the study proceeds, you gradually
54. realize that “truth” or “self” is beyond time. You
develop superiority and inferiority complex; turn by
turn because of your petty identity.
If “I” learn Gita it is neither a matter of pride nor a
matter of pity. It is matter of being happy to blossom
In Gita, there is a reference to virtues in many places
including 16th and 18th chapters.
One of them is “truth”.
In everyday practice, there is always a conflict
between loyal description of facts (which can prove
stupid and invite difficulties or at times be honored)
and concealing or misrepresenting the facts, (which
also can engender punishment or bring loads of
profits). Hence there is ongoing conflict in every
mind about the virtue viz. truth and Gita provides the
answer to it.
I began to appreciate the ‘true’ meaning of ‘truth’
gradually and distinguish it from “mere narration of
apparent facts; even if done with 100%; loyalty and
fidelity”, which can be naïve and gullible. I began to
understand that realization of “truth”; is a process and
it leads to expression of appropriate behavior,
55. conducive to blossoming of everyone and realization
of truth! For this to happen; there are many precepts
which ought to be followed from childhood, but most
important and universally practicable in every
condition and situation is NAMASMARAN.
In 6th chapter there is a verse; which is very famous.
UDDHARET ATMANATMANAM NATMANAM
ATMAIVA HYATMANO BANDHUH ATMAIVA
Lord Krishna elucidates the nature of real self to
Arjuna in the 2nd and 3rd chapters. He then advises
Arjuna in 6th chapter, to rescue and uplift the other
part of his consciousness (we can call it lower or
actually physical consciousness; without being
derogatory) that has been trapped in body systems;
and prevent its further bondage; through his higher
consciousness. He further states that If you do this
you would realize your higher consciousness is friend
of your lower consciousness and if you don’t then
your higher consciousness is verily the enemy of
your lower consciousness.
It used appear strange that in 2nd chapter Lord
Krishna has referred the war as great opportunity. I
56. used find this strange and not acceptable, because of
my feelings about the violence. I used to think that
war is avoidable and should be avoided. Later, I used
to think that Lord Krishna was justifies because; he
had tried avert the war sufficiently.
But now I realize that this opportunity refers to the
option to emancipate the lower consciousness by
participating in the war of all physiological and social
conflicts and contradictions.
In my view this war of rescuing and emancipating the
consciousness trapped in senses is described in
HATHAYOGA texts as KUDALINI JAGRUTI.
Hence in HATHAYOGA practices (described in 6th
chapter of Gita and Dnyaneshavari or Jnaneshvari)
and intellectual exploration as through the SANKHY
YOGA (also described in 2nd chapter of Gita and
Jnaneshvari) are perfectly complementary and reach
you to the same destination, viz. individual and
The heavenly beauty and bounty of Gita is that she
takes you beyond petty love and hate relationships.
She reveals to you; how the love and hatred in as
much as the sense of fear and animosity are born in
your consciousness trapped in your senses and how
rescuing the same would free you from all
57. subjectivity and all pettiness. I seem to understand
that this if realized by us can make our personal
relationships far more pleasant than one can ever
imagine! They can go beyond any distance, any time
and even death! This was makes Gita a super
romantic cosmic poetry.
Every single step in this direction is more precious
than the entire world, even if mountains of drawbacks
and oceans of adversities within or outside us; try to
drag us back!
I have written an article entitled “Worshiping Sex”
and unknowingly or not being fully aware, I have
highlighted this process of rescuing your
consciousness from the physiological bastions rather
than destroying the bastions themselves. I am glad
that now I can appreciate this delicate and subtle and
adorable feeling sexual attraction in the universe,
which is inseparable from true self and bound to be
free when appropriate).
Nov 12, 2009 12:10 pm
While studying Gita one doubt used nag me from
time to time. Why could not Gita create an ideal
58. If we carefully understand the purport of Gita we
begin to realize that an individual with a vision of
“ideal society” is also a creation of the absolute
consciousness. Also, the people who oppose this are
also, creation of the same cosmic consciousness.
Thus an individual develops intense motivation to
change the society for better and make it just, as a
result of several biochemical reactions in his/her
body, which in turn are result of causes hidden in
further past. These activities keep going on
irrespective of one’s volition.
Secondly the universe, if we observe, is never static.
It keeps changing. Thus every molecule and atom is
undergoing change. Every organism and individual,
in terms of body and mind; also is undergoing
change. Every society also in terms of its inhabitants;
its life style and its nature; is undergoing change.
So how can a changing individual have unchangeable
ideal about the society that is also changing?
In fact, Gita enlightens us with this wisdom and
hence acts like sun, illuming the inner space of
individuals for millennia.
59. Gita is like infinite source enlightenment (beyond
space and time). From time to time and through ages
this enlightenment manifests in appropriate
individuals and through that person the consciousness
of the masses. But as the individual and the society
are replaced, by next generation, the void is created
and the spirit of Gita has to reappear, re-manifest!
This cycle goes on.
It is therefore important to realize that our work is
two pronged. It blossoms us individually as well as
the society, but never permanently.
So Gita teaches us to perform SWADHARMA with
full involvement and ecstasy; without expecting
anything. The absolute consciousness or the spirit of
Gita is bound to take care of the future!
Another point is, the world keeps on changing;
beyond your subjective concepts and even if it were
to change exactly according to your expectation
precisely, still you would never be permanently
happy because you; yourself are a changing
individual! Whatever you expect is also changeable
and hence can never give you lasting satisfaction.
60. This is exactly why Gita assures that the
enlightenment is bound to re-express itself again and
again whenever there is need. So Gita teaches us to
not merely enjoy the struggle of life, but she teaches
us to enjoy it like a sport, in which we pass on the
mantle to the next partner!
Even as this is true, sometimes you tend to get
depressed because of the attachment you have for
your body and the environment, the thought of
quitting which, pains you.
But even if you tend to get depressed; not
participating in the life struggle (war!) won’t be
possible for you, because of being in inescapable
physiological environment, in which a variety of
biochemical and biophysical activities are bound to
take place; whether you wish or not! Escape is
impossible and involvement in them is inevitable!
Hence in 2nd chapter Lord Krishna and latter in 18th
chapter, Lord Krishna asks Arjuna to follow
SWADHARMA, which incorporates the goal of
merging with the absolute!
Hence it is also said that don’t worry about
tomorrow. Just follow your SWADHARMA and for
getting to exactly identify and realize your
61. SWADHARMA; you can take the help of (16th
chapter) scriptures and/or practice NAMASMARAN
and get the guidance from your inner voice.
That makes study of Gita and sharing it with others a
matter of great opportunity and ecstatic privilege.
Even as our bodies are bound to perish and our
society also would metamorphose, we have the
opportunity to practice SWADHARMA and share
our convictions with others.
With reference to verses in some chapters, such as
3rd, 7th, 9th, 14th, 16th, I used to wonder, how inspite of
reputation of Gita as the propounder of ultimate truth,
there could be people not following the precepts of
Gita, have the fate described?
The answer to this question also is not very different.
The individuals all over the world; though belong to
the same specie Homo sapiens; are different in terms
of their constitutions and their environments.
Just as sunlight can be troublesome to photophobic
individual, Gita can be discomforting and
disagreeable to some individuals; due to their
62. Hence just as there can not be a permanently
satisfactory ideal society, there cannot be permanent
and universal agreement on Gita. I learnt that even if
it is absolute truth in Gita, it can not manifest in
every heart, though one can keep sharing it as a part
of one’s SWADHARMA.
Having said this; it is important to realize that the
vision and mission of global blossoming (a gift of the
cosmic consciousness); that is one’s
SWADHARMA; must be enjoyed thoroughly and
with zeal and zest for one’s own blossoming! As and
when the time ripens it would materialize though
may not be in exactly the same manner as you
The sharing of Gita dispassionately but with all the
victorious goodwill, would at least give billions of
the people opportunity to choose and follow
SWADHARMA and bring abut the change
appropriate for our time!
Sharing the spirit of even while studying; has the
advantage that those who are beginners get the
advantage of senior student’s experience! Those who
don’t know Gita get introduced to her. Thus the
percentage of students of Gita would increase. This
63. would blossom the society though for a given period
At the end of 7th chapter and beginning of 8th there is
mention about (KSHARA) ADHIBHOOT,
(PURUSHA) ADHIDAIVA, and (SWABHAVA)
ADHYATMA, (AKSHARA) BRAHMA,
ADHIYAJNA, (VISARGA) KARMA
Since the semantics vary from different schools of
thought, it is fair enough to say that one, who learns
about his essence and his relationship with the
fleeting body, society and universe, blossoms to
culminate in absolute light.
But for some clarification, I may add that
ADHIBHOOT is a perishable aspect of universe
including human beings.
Individual consciousness or the unchanging vitality is
called PURUSHA (In Ayurveda this is called
The intricate relationships and mechanisms are called
SWABHAVA or ADHYATMA. It is physiology of
nature! Actually physiology means study of nature if
one refers to the word in Greek.
64. ADHIYAJNA is Lord Krishna i.e. cosmic
consciousness as illumines everything and
VISARGA is also called KARMA which is nothing
else but the appearance of and dissolution of universe
in the consciousness. This concept is somewhat
similar to manifestation and dissolution of our
subjective world according to the evolution of our
AAKSHARA is called BRAHMA. The substratum of
or backdrop of eternal consciousness that
encompasses from in and out the whole universe,
space and time is called AKSHARA (BRAHMA).
Thus to him or her, whose consciousness merges with
absolute consciousness, the whole universe appears
to be but a reflection!
In my view even if we understand that a variety of
physical, chemical and psychobiological factors
constitute our environment and a part of our
consciousness gets trapped in them. Gita teaches us
“free this self” of ours through SWADHARMA. In
turn this helps others to attain the same freedom.
65. One of the greatest dangers for the student of Gita
(though Study of Gita protects you from all dangers)
is your tendency to teach others, due over
enthusiasm. This is usually met with adverse remarks
and discouragement. I have experienced this!
Hence it is said in Gita (18th chapter) that do not teach
Gita (out of your obsession, ego, whims, fancies,
even if they be otherwise selfless; or any other petty
purpose) disinterested and dubious individual.
Though many authors like Adya Shankaracharya and
Dnyaneshvar wrote their invaluable commentaries on
Gita for the benefit of world, they did so in full
concurrence with cosmic consciousness ((not out of
obsession, ego, whims, fancies, even if they be
otherwise selfless; or any other petty purpose) and
not for any specific individual or section. Hence their
contribution is (and should be) adored world over.
In 9th chapter Lord Krishna briefly explains how he
(his cosmic consciousness) manifested and absorbed
the universe from time to time.
He further clarifies that those whose constitutions and
especially neuroendocrine systems are NOT
integrated, have no inclination to devote themselves
with innate feelings to Lord Krishna (cosmic
consciousness). They are handicapped in this sense.
66. They can not enjoy the invigorating charm of deepest
and selfless love! They may pursue petty goals and
may achieve them if time is favorable and lose in
such pursuits when time is unfavorable but suffer in
both cases due to pettiness.
However, those who get the taste of Lord Krishna
(cosmic consciousness) fall in his love. They live in
full consonance and care of the absolute truth. They
do not get harassed or entangled by petty problems.
In 9th chapter Lord Krishna explains to Arjuna that all
those who worship different deities (out of ignorance
and for personal gains) also reach him, in the course
He asks Arjuna therefore to get emotionally attached
to his higher consciousness and Lord Krishna
(cosmic consciousness) rather than getting dragged
into petty pursuits.
The verse towards the end; in 9th chapter referring to
women, VAISHYA and SHUDRA may give
impression that it is derogatory to these groups. But
that is not so.
There are subtle physiological differences amongst
different people and males and females; due to
67. variations in hormones, sex hormones, neuro
hormones, predominance of right or left brain, other
aspects neurological development, influences of
conditioning; evident in terms of better memory,
greater linguistic skills, greater mathematical skills,
greater capacity to visualize, better capacity to
discern notes of music, ability to read in between the
lines, thinking non sequentially, being aggressive,
being calculative, being skilled in handicrafts, being
analytical, being aggressive, being submissive and so
on. These differences do not indicate inequality but
merely differences. Lord Krishna says these qualities
indicate aptitude and proficiency in a particular field;
but every possible quality has access to the spirit and
benevolence of Gita. It is also probable that Lord
Krishna hints that those under greater hormonal,
autonomic or limbic influence may find it little more
difficult to comprehend Gita as compared to an
erudite individual like Arjuna.
While writing this, I came across sudden financial
difficulties. The recovery agents from bank came
home and discussed the matter.
All the philosophy seemed to be redundant and
useless. Everything seemed to revolve around money.
I seemed to be a helpless creature, worse than any
68. one else who would know nothing about Gita. I
developed pity for myself.
But within few minutes, the grace of Lord Krishna
engulfed my consciousness and made me realize that
this incidence itself (and such innumerable incidents)
is “a miniaturized version of war in Gita” and has to
be negotiated amicably and conquered! I realized that
for writing on Gita you have stake everything
including your self respect, reputation, esteem and
even life and then only, you would find spirit of Gita
manifesting in you.
I got back to write and decided to write; come what
Being unshakable in NAMASMARAN i.e. in the
essence of Gita irrespective of anything and
everything is the crux of the matter. That is
SWADHARMA for me (and possibly for everyone).
Thus I am beginning to learn and follow
SWADHARMA every new moment!
I have also begun to realize that this quality of being
firmly positioned in NAMASMARAN i.e. in the
precise purport of Gita; is extremely useful for
blossoming individual and universe especially if
69. acquired by people involved leadership of different
types and management in different fields.
Nov 12, 2009, 8:45 pm
At the end of 9th chapter, and in the beginning of 10th
chapter Lord Krishna assures Arjuna that irrespective
of any vices and/or sins the individual gets freed by
working to unite with him. He also says this in 18th
How to reconcile this assurance with the notion that
good deeds yield good results and bad deeds yield
bad results? Is it not contradictory? Does it not
contradict the expectation of justice in society?
I used really get perplexed by such statements in
many other hymns also.
But now it appears, that what ever is visible; is only
superficial and hence partial truth and not necessarily
a complete one. Similarly the connection with Lord
Krishna i.e. cosmic consciousness is never apparent.
Hence even if an individual appears to be sinner or a
criminal, he could get emancipated instantly through
his connection (which again; may not be apparent);
with cosmic consciousness.
70. If we appreciate this, then it would actually help our
legal system to evolve; to much greater perfection,
closer to truth.
It is necessary however to also appreciate that Gita
certainly does not undermine the role of ethics and
decency required in healthy social harmony and
At the end of 9th chapter; Arjuna (and we) probably
becomes conversant with the life struggle and how
we have to focus on the absolute truth common to our
existence and the universe.
But since Lord Krishna has described
SWADHARMA through 2nd, 3rd, 4th, 5th, 6th chapters;
and one’s position in cosmic dynamics and the
cosmic consciousness in 7th and 8th chapters, and
since in 9th chapter, Lord Krishna asks Arjuna to
devote to him (cosmic consciousness); Arjuna has a
question about Lord Krishna’s cosmic nature and
how to worship or devote this cosmic nature of Lord
Krishna. So Arjuna begins to express his curiosity
about how to focus, worship and/or devote to this
cosmic nature of Lord Krishna.
10th and 11th chapters depict of this cosmic nature of
71. The first point here is Lord Krishna elaborates how
he is the root cause or seed of the seen, unseen, and
conscious, subconscious and unconscious universe
and assures that he enlightens the seekers of truth;
who are completely consumed and hence keep
interacting intensely about the truth i.e. Lord Krishna
Lord Krishna then describes various components of
universe, so that one could broaden and expand one’s
vision and perspective to become as objective as
In 11th chapter, there is actually
VISHVARUPADARSHANA. This means Arjuna is
given special eyesight on the basis of his preparation
in 10th chapter, and actually shown the infinite nature
of Lord Krishna.
This “seeing” is actually not seeing by visual system,
but through opening of the consciousness of Arjuna.
This is why Arjuna “sees” the future fate of warriors.
This is mind boggling.
Arjuna is afraid of this sight because this requires
disappearance of the subjectivity which is like death
72. Arjuna therefore requests Lord Krishna to appear in
front of him as a human body.
This is a very important point and transition from
focusing and worshipping the cosmic formless reality
to human body form of the Lord, which is relatively
easier to focus on and allow the subjectivity to
This is the reason and basis; of why most of the saints
and scriptures like Shrimad Bhagavatam advice
common men to practice NAMASMARAN, which is
the subtlest non visual, non olfactory, non gustatory
(in short non sensory) form of the Lord!
NAMAMSMARAN when practiced by an individual
can at best be barely “heard” by his inner sense of
hearing, which is quite unlike the “hearing” of sounds
Nov 13, 2009, 10:00 am
How one is enemy of oneself?
With reference to the famous verses towards the
beginning of the 6th chapter, now it appears that, the
consciousness trapped in body, mind, ego and/or
subjectivity is the enemy if not properly negotiated
with and mastered or conquered. This consciousness
73. becomes our friend, close friend once negotiated with
and conquered, or shall we say brought in harmony
with ourselves. This activity of winning part of our
own consciousness, without being repulsive or
escapist is YOGA. It is said by those who have
achieved this, that NAMASMARAN makes this
In 11th chapter Lord Krishna endows Arjuna with
“objective vision” or extrasensory vision; by lifting
him from his subjective realm. Arjuna “sees” or
actually experiences the cosmic consciousness. This
“vision” or actual experience of objective reality is
unfathomable in every sense, because of the yet
undissolved subjective existence! For the same
reason it is frightening. It is like moving with
supersonic or superphotic (faster than the speed of
light) speed. Arjuna experienced something similar to
(but more complex) high speed centrifugation or high
speed revolutions creating vertigo and upsetting all
body and mind systems.
Arjuna went beyond time and sense of time seemed
to have lost. He actually “saw” the panorama spread
over ages and millennia. He saw generations after
generations getting dissolved in that consciousness.
He “saw” the seekers of truth worshipping that
74. consciousness and the ignorant or oblivious being
afraid and running from it!
Arjuna realized that Lord Krishna; the human form in
front of him is actually cosmic consciousness
pervading him and his consciousness in from all
sides. He felt stunned by this unparallel experience of
what actually is implied by the terms omniscient,
omnipresent and omnipotent God. He was
overwhelmed by the experience of what is implied by
the terms unborn, immortal and infinite! He realized
what is mean by the origin of universe and the
destination of the universe. He sensed what
consciousness beyond consciousness is; and what is
the origin and culmination of all spiritual, intellectual
and emotional endeavors in literature, art and
science; followed by human civilizations, knowingly
and unknowingly in the pursuit of the “truth”!
Since this experience is similar to that of getting burst
or exploded from within; it is destabilizing and
shattering, even though it is thrilling and exciting in
Arjuna therefore while getting saturated and
suffocated, urged Lord Krishna to reappear in human
75. This is precisely the point of idol worship; actually
this word idol worship is very superficial and narrow
and does not convey the spirit. It is aptly called
MURTIPOOJA. The cosmic consciousness is
brought in some kind either human or any other form
and then worshipped. This practical aspect therefore
has been welcome and participated by billions of
people for millennia.
The saints a alluded to earlier; have further made it
simple by practicing NAMASMARAN while
preaching it and thereby made the enlightenment
accessible to billions of people for generations gone
and generations to come!
Lord Krishna reappears in His human form (still as a
murti of a deity with four hands, so as to distinguish
Him as different from ordinary human being) and
explains to Arjuna that it is possible to not merely,
know and reach Him, but actually merge with Him
through devout love with absolute fidelity and
loyalty. In my view Lord Krishna implies here; that
this unconditioned and devout love is the culmination
and pinnacle of all penance and efforts (such as
PRANAYAM, ASANA and others). This is YOGA
of YOGA or YOGA attained through YOGA!
76. At the end of 11th chapter; Lord Krishna asserts that
SWADHARMA i.e. every moment lived in His
consciousness or remembrance; characterized by
inimitable and sublime love for everyone in the
universe; which signifies supreme form of universal
unity; certainly takes an individual and hence billions
of individuals to His supreme abode!
In 12th chapter, Arjuna, like any genius (after
“seeing” cosmic formless “form” and deity form of
Lord Krishna) probably realizes the necessity to
confirm (for the benefit of billions) the Lord’s
opinion and hence requests Lord Krishna to explain
which type of devout love; amongst the two viz. that
for formless cosmic consciousness and that for a
specific form (idol, murti or NAMA); is preferable
conducive to individual and global blossoming!
Lord Krishna explains that it is quite difficult to
remain focused on “formless cosmic consciousness”,
(though those who can do this have supreme love for
everyone in the universe and reach Him); and hence
worshipping Him in some form, by doing every
activity in His remembrance as if to offer Him is
desirable. He further advises Arjuna (and every one
in the universe) that even if this also may be found
difficult; one should persist on it. Because, through
77. consistent and persistent efforts, the individual reach
Him and blossom step by step from consistent efforts
i.e. conceptualization and practice; to enlightenment;
to composed or integrated mental state; to
detachment for every result (the fleeting gains and
losses); to absolute all enlivening, all empowering
and all enlightening peace!
Lord Krishna briefly describes the great
characteristics of such an individual (and hence the
society) and assures Arjuna that following this path is
like drinking the sap of immortality and being one
with the eternal source of love that emanates through
generations after generations!
Lord Krishna probably thought that Arjuna (and
many others like him); in one sense; and the systems
such as limbic system, autonomic nervous system,
neuroendocrine system, endocrine system etc.
associated with our instinctual and emotional; and
conscious and subconscious behavior; are not yet
tuned to this kind of enlightenment. In other words
the enlightenment did not yet seep down and did not
yet percolate into the bones and into every cell! In
such situation it became necessary to explain the
purport from different angle, in still somewhat
different language, and with different semantics.
78. Thus in 13th chapter Lord Krishna explains the
meaning of KSHETRA, KSHETRAJNA, JNANA
and JNEYA, which mean body with all its systems,
knower, knowledge and object of knowledge;
All this is explained in scriptures such as
BRAHMASUTRAS elaborated by rishis, which
revolve around and spring from and culminate in
Lord Krishna i.e. cosmic consciousness.
PRUTHVI, which broadly means all particles,
AAPA, which broadly means all liquids, TEJA,
which broadly means the fire principle, VAAYU,
which broadly means all energy and AAKASHA
which broadly means space are called five
BUDDHI, AVYAKTA and AHANKAR constitute
the subtler aspects of human beings such as
intelligence, unapparent forces and the subjective
schema (of one’s own and the universe forming
These eight along with various instincts and emotions
79. The knower of this KSHETRA is KSHETRAJNA i.e.
cosmic consciousness i.e. LORD KRISHNA.
It has to be conceived that this consciousness when
restricted limited KSHETRA i.e. human body and
associated phenomena, constitutes the
KSHETRAJNA in that respect.
JNANA is knowledge; which is not merely
information collected by an individual but
enlightenment through study of ADHYATMA i.e.
holistic physiology or study of intricacies of the
dynamics of nature of nature (KSHETRA); and
consequent intellectual, emotional, instinctual and
physical behavior of an individual!
JNEYA is object of knowledge; BRAHMA.
It is without beginning and end. It is neither true not
false. Here true and false refer to concept of “is” and
“is not”. It is conceived as having countless hands,
eyes, ears, mouths and so on. It is said to encompass
everything; space, time and all individual
consciousnesses. It incorporates all sensory
perceptions and beyond it all! It is beyond all
describable attributes as it is beyond the language of
quality (words) and quantity (numbers). It is detached
an attached and it is beyond all qualities and yet
experiences the qualities! It is present inside and
80. outside of everything and it is static as well as
dynamic. It is extremely subtle and hence beyond
perception and is infinitely away as well as in
It is beyond all light and all darkness, which are
functions of visual systems!
It is knowledge as well as object of knowledge and
ever present in the core heart of every one.
All these qualities are described to reinforce the super
concept; of cosmic consciousness.
The BRAHMA or PURUSHA and PRAKRUTI are
said to be free of beginning and end. This can be
conceived as conscious space and conscious energy
which act as fields and rest all full beginning and end
and changes constitute contingent aspects viz. the
Understanding these concepts helps an individual to
identify himself as being increasingly closer and
closer or being in common with the cosmic
consciousness and begins to see the happenings in the
universe and individual life as products of
PRAKRUTI and GUNAS. This is progressive
liberation. This liberation becomes possible because
81. the individual sees that cosmic consciousness is like
space that is essential component for everything that
happens in universe but neither participates in the
activities nor gets influenced by them and it is like
sun, which illumines the universe without actually
“going” to the nooks and corner and without actually
“becoming” part of those places.
Lord Krishna then describes the “applied” aspects of
the holistic physiology viz. the implications of the
contingent GUNAS; in human life (with undoubted
impact on the universe) in 14th chapter.
Nov 14, 2009, 10:10 am
Gita is the nucleus of conceptual and actual world
unity and harmony.
When I was more immature than what I am today, I
could not appreciate the benevolence of Gita for the
universe. Those days, I preferred to read Maxim
Gorky’s “Mother” in preference to Gita for the blind
children. The “Mother” and leftist literature in
general; analyze the global problems in a rational
way a take you a step forward in breaking the
shackles of individualistic pettiness. Hence they are
not counterproductive or retrogressive, but they
should be supplemented by Gita and likes in the
82. course of time. Hence today I prefer to study and
Gita imparts the vision of universal unity and
harmony and also reconciles the various
characteristics, attitudes, beliefs and endeavors of the
mankind from every nook and corner of world; to
reach the cosmic consciousness.
But this holistic perspective makes Gita somewhat
ambiguous and vulnerable to attacks from fascists,
fundamentalists, and extremists and overall those
people who are trapped in bigotry of one kind or
another. But the spirit of Gita is bound to ultimately
bring together (I am sure about this from my own
experience) people of all stages of development and
people of all varieties!
Lord Krishna reiterates; that every thing in universe
including the GUNAS; such as SATVA, RAJA and
TAMA result from the cosmic consciousness. This
may be considered to be a kind transduction or
transformation of the consciousness into energy that
mobilizes the matter according to the characteristics
of the matter (which again develop from
83. From the interplay of consciousness, time, space,
energy and matter the world appears as it does; which
in turn is due to our consciousness veiled by our
physiological and subjective perceptions!
The SATVA, RAJA and TAMA indicate different
characteristics of every thing such as being nearer, in
between and away from consciousness!
SATVA therefore is quality that blossoms knowledge
and activities conducive to freedom i.e. reach the
cosmic consciousness, RAJA multiplies the activities
born out of subjective concepts and TAMA enhances
decomposition, degeneration and downfall in the
abyss of darkness of ignorance.
Gita is global, because you can see people with
varying preponderance of the effects of SATVA,
RAJA and TAMA all over the world, contributing to
blossoming, day to day working and mutilation of the
TAMA constitutes ignorance, indolence, slumber,
irrationality, irresponsibility, fanaticism, viciousness
and so on.
RAJA constitutes restless study and collection of
information, dynamism (usually out of petty
84. pursuits), rational and analytical thinking, alertness to
be vigilant and/or anxious, discipline, readiness to
study at point of others and analyze according to
one’s own conceptual framework and attitude
conducive to liberal individualistic progress (which
generally come to loggerheads in the course of time).
SATAV constitutes buoyant serenity of mind, agility
and swiftness in over all behavior, focused
attentiveness, rationality complemented with holistic
approach, natural awareness of SWADHARMA; the
culmination of universally benevolent “discipline”;
generosity and loving attitude towards all variety of
perspectives as originating from one and perspective
conducive to holistic progress that ensures
everlasting progressive complementarity and sublime
However, GUNAS generally bind people in some
kind of subjectivity and hence the natural blossoming
invariably leads to freedom from the influence and/or
veils of every GUNA.
This is highly idealistic state, but resides in every
heart though one may be oblivious to it!
Thus in one sense spirit of Gita resides in every heart;
though some may e unaware and oblivious of it;
85. governs the dynamics of human behavior! As more
and more people become aware of this invaluable
treasure of enlightenment and empowerment in their
hearts, the spiritual renaissance would manifest in
every nook and corner of the world. There is no
necessity for any blue print. The hallmark of such
spiritual revolution would simply be; the awareness
of this treasure in their hearts; rest all would follow!
In 15th chapter, there is an analogy of ASHVATTHA
tress to describe the universe and universal
consciousness on the one hand; and the individual
and individual consciousness on the other.
From human anatomical and physiological point of
view; human brain is the seat of consciousness. It is
at the top. From the root or seed of consciousness the
branches in the form nerve fibers spread up and down
into plexuses and billions of receptors; the nature of
which corresponds to the causative deeds of the
individual in the past. The individual enjoys or
suffers more or less exactly according to the inputs
from these nerve fibers and their receptors!
Indeed the consciousness gets trapped in these sense
organs and the person becomes bonded!
86. The human being becomes free after returning of his
consciousness from the periphery to the center or the
This is analogous to cosmic consciousness; that also
gets in some way “trapped” in the universe; and
returns towards his origin at the time when the
universe gets dissolved back into its roots!!
In other words Gita beautifully shows the
commonality between the individual blossoming with
universal blossoming. In other words this may be
called reorienting and reestablishing oneself in one’s
own position! This may also be called returning to
one’s own self!
This consciousness reachable by an individual is the
same as universal consciousness that illumines the
One can always say that this is a poetic imagination,
which it is; but in the sense that it transcends the
subjective reasoning! Gita is beyond human (whether
poetic or scientific) imagination.
Anyone however, can verify the spirit of Gita for
himself or herself (and inevitably with the world,
87. because light of Gita cannot remain restricted to
one’s petty self!)!
In 16th chapter there is description of qualities
conducive to downfall of a person (getting
increasingly distanced from and oblivious of one’s
true self i.e. cosmic consciousness) and essentially
correspond to the preponderance of RAJA and
TAMA described in the 14th chapter.
The way to overcome these influences of negative
forces called ASURI forces is SWADHARMA and
step by step victory over the KAMA, KRODHA and
The rejection of scriptures by an individual is usually
out of impulsiveness arising from slavery of KAMA,
KRODHA and LOBHA, (desire, agitation on not
getting the desired and addiction) which are three
enemies of an individual; because they trap one’s
consciousness and drag away from the true self of an
Many times I used to feel that KAMA, KRODHA
and LOBHA are all natural, physiological and
normal. Gita teachings are antinatural.
88. But now I realize that my standards of “natural,
physiological and normal” were mediocre and born
out of intellectual lethargy and slowness. I now
understand that physiological is not a static term.
Hence what is physiological in immature state would
be pathological and mature state. What is
physiological in primitive state would be pathological
in evolved state.
But having considered the differences in many
environmental conditions the scriptures written
thousands of years ago, in one part of the world may
not be exactly applicable in another part of the world
and in present situation.
Hence the emphasis is given by Gita on focusing on
devout love (SHRADDHA) for cosmic
consciousness! This essence is reiterated by saints
from all over the world and from all religions and in
terms of remembering the cosmic consciousness
through repetition of a name of God (or OMKAR) in
that tradition or religion (NAMASMARAN).
In 17th chapter there is explanation about three types
of SHRADDHA, AHAR, YAJNA, TAPA and
DANA, (salient aspects of behavior) for the benefit
of an individual in search of truth!
89. The sketchy description gives broad guidance about
principles of behavior useful in individual and global
In essence, the SHRADHA and consequent
endeavors are differentiated according to the
SATVA type worship divinity, RAJA type worship
affluence, magic and even devilish forces and TAMA
type worship evil spirits and dead bodies.
SATVA type eat the food conducive to inner
blossoming and enlightenment (usually fresh, sweet
and empowering fortitude), RAJA type eat food
conducive to multiply the vigor and indiscriminate
desires (usually spicy and hot, including some types
of non-vegetarian food) followed by ill effects, and
TAMA type like stale, fermented, rotten, stinking
(e.g. some types of cheese and fish).
SATVA perform YAJNA a procedure to invoke
cosmic consciousness for satisfaction, RAJA type for
petty pursuits and socio-political gains and TAMA
for prestige and acclaim and TAMA type do it (for
even worse purposes) and without adhering to the
procedure, and without any interest, concern and
90. The purity, decency, humility of body and conduct,
with respect to deity, teachers and enlightened
individuals is called SHAREER TAPA.
The appropriate and benevolent dialogue and study of
the nature is called VANGMAYA (related to
intelligence and speech) TAPA.
The observance of abstinence from speech
(unnecessary talk or any kind of impulsive
expressions) and feeling and expression of selfless
love is called MANAS TAPA.
Out of these; TAPA without any petty expectations is
called SATVIKA, with expectations of socio-
political gains is called RAJAS and with fanatic
endeavors with intentions of harming the others is
called TAMAS TAPA.
DANA i.e. donations (cash, or kind) are also
Thus when given selflessly as a part of
SWADHARMA it is SATVIK, given with
discomfort due to excessive love for money, with
intentions to extract excessive benefits is RAJAS and
when given at wrong place, to wrong person
(obviously with ill intentions) it is called TAMAS.
91. At the end it is summarized (endorsed and reiterated
by saints from all over the world and from all
religions) that every activity should begin and end in
thankful remembrance of the name of God (called
NAMASMARAN or OMKAR) symbolizing cosmic
consciousness (according to the tradition or religion.
It is also clarified that; if intelligence, emotions,
instincts and body are not integrated and not focused
in totality on cosmic consciousness, then the process
of blossoming and enlightenment is jeopardized.
In 18th chapter many points from previous chapters
are repeated and emphasized again in a kind of useful
Thus terms such as SANYASA, TYAGA, JNANA,
KARMA, KARTA, KARANAS, ADHISHTHAN,
KARTA, KARAN, CHESHTA, DAIVA, JNANA,
JNEYAM, PARIJNATA, KARANAM, KARMA,
KARTA, BUDDHI, DHRITI, SUKHAM,
BRAHMANA, KASHATRIYA, VAISHYA, and
SHUDRA are explained.
What I understand and deduce, (which may not be
the same be as implied in Gita or commentaries on
Gita and scriptures) is as follows.
92. SANYASA is giving up all activities of personal
TYAGA is giving up all result or fruits of actions.
The activities prescribed in scriptures for common
welfare should be performed without ulterior motives
NIYATA KARMA means all activities included in
daily routine for universal welfare. If an individual
abandons them because of other petty distractions of
indolence, is called TAMAS TYAGA.
Abandoning the activities out of fear of bodily
discomfort is called RAJAS TYAGA and does not
lead to individual and global blossoming.
Thus forsaking the fruits and performing actions
(SWADHARMA) is called SATVIKA TYAGA.
Thus a person following SWADHARMA does not
give value or importance to the nature of the work
and hence is free of confusion and doubts.
Every activity has some components viz.
ADHISHTHANA the space or area or field of
activity, KARTA the individual consciousness
93. operating, KARAN the means, CHESHTA the actual
dynamics and DAIVA, which means the unseen
forces influencing the outcome.
JNANA, JNEYAM and PARIJNATA (knowledge,
object of knowledge and knower respectively) are the
control mechanisms bringing about actions e.g.
neurophysiological controls and KARAN, KARMA
KARTA (means or tools, action proper and doer)
constitute the actual components of actions.
JNANA is TAMASIK (fanatic and blind), RAJASIK
(rational and analytical but sectarian) and SATVIK
(unifying and holistic).
KARMA also is SATVIK (selfless SWADHARMA),
RAJAS (actions performed vehemently with
individualistic pursuits) and TAMAS (work begun
without thought and sense of proportion usually to
harm one or others).
KARTA (doer) is also SATVIK (selfless, humble,
buoyant, enthusiastic and steadfast and courageous
irrespective success or failures because of strength of
conviction), RAJAS (motivated by vested interests
and hence harboring ulterior motives and violent and
vacillating in excitement and depression) and
94. TAMAS (ignorant, unskilled, dull, crooked, vicious,
cynical, melancholic and lethargic).
BUDDHI (wisdom) also is SATVIK (discerns
desirable and undesirable and freedom and bondage),
RAHAS (cannot discern and hence misinterprets
desirable and undesirable) and TAMAS (blunderous
and disastrous in every respect).
DHRITI (fortitude) also is SATVIK (composed and
integrated in every respect and focused completely on
cosmic consciousness), RAJAS (involved in various
activities for gains) and TAMAS (full of slumber,
nightmares, and bouts of sadness and arrogance and
shackling the individual in everyway).
SUKHAM (happiness) also is SATVIK (initially
unpleasant but subsequently benevolent), RAJAS
(initially pleasant due objects of pleasure but latter
precipitating misery due loss of those objects or their
ill effects) and TAMAS (one which creates slumber,
perversion and bondage).
BRAHMANA, KSHATRIYA, VAISHYA and
SHUDRA constitute different aptitudes and
constitutions, suitable for intellectual and
enlightening activities, leadership and brave military
activity, trading, rearing cattle and farming and
95. patient and sustained provision of services requiring
different skills respectively.
SWADHARMA i.e. act with complete dedication
and selfless involvement for individual and global
blossoming (through guidance from scriptures or
from inner voice through NAMSMARAN) helps us
return towards our root i.e. cosmic consciousness,
even if our aptitude and skills may appear to be
inferior to those of others!!
Lord Krishna explains that following
SWADHARMA is itself the ultimate reward in life
and everything else is born out of ignorance and/or
pettiness and hence counterproductive i.e. taking us
away from our root!
In the last few verses He asks repeatedly to focus on
the true self i.e. cosmic consciousness and Sanjay in
ecstasy of having heard this dialogue and
remembered the stunning glory of Lord Krishna
declares his opinion that union of individual
consciousness (Arjuna) and cosmic consciousness
(Krishna) is itself ultimate victory in every possible