1. STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar

2. 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
society?
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?

3. In fact, Gita enlightens us with this wisdom and
hence acts like sun, illuming the inner space of
individuals for millennia.
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

4. happy because you; yourself are a changing
individual! Whatever you expect is also changeable
and hence can never give you lasting satisfaction.
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 Krishna and latter in 18th
chapter, Krishna asks Arjuna to follow
SWADHARMA, which incorporates the goal of
merging with the absolute!

5. Hence it is also said that don’t worry about
tomorrow. Just follow your SWADHARMA and for
getting to exactly identify and realize your
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

6. disagreeable to some individuals; due to their
peculiarities.
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
anticipated.
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

7. don’t know Gita get introduced to her. Thus the
percentage of students of Gita would increase. This
would blossom the society though for a given period
of time!
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
CHIKITSA PURUSHA).
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.

8. ADHIYAJNA is Krishna i.e. cosmic consciousness
as illumines everything and everybody.
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
consciousness!
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.

9. 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 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 Krishna (cosmic
consciousness). They are handicapped in this sense.

10. 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 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 Krishna explains to Arjuna that all
those who worship different deities (out of ignorance
and for personal gains) also reach him, in the course
of time.
He asks Arjuna therefore to get emotionally attached
to his higher consciousness and 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

11. 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. 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 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 come 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

12. one else who would know nothing about Gita. I
developed pity for myself.
But within few minutes, I recovered my
consciousness and realized that this incidence itself is
the “miniaturized version of war in Gita” and has to
be conquered!
I realized that for writing on Gita you stake
everything including your self respect, reputation,
esteem and even life. Then only it would make sense.
I got back to write and decided to write come what
may!
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. I am beginning to learn and
follow SWADHARMA.
I have also begun to realize that this quality of being
firmly positioned in NAMA i.e. in the precise purport
of Gita; is extremely useful to mankind if acquired by
top leaders and managers.
Nov 12, 2009, 8:45 pm

13. 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
chapter.
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.
If we appreciate this, then it would actually help our
legal system to evolve; to much greater perfection,
closer to truth.

14. 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
dynamics.
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
Lord Krishna.
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;

15. who are completely consumed and hence keep
interacting intensely about the truth i.e. Lord in
ecstasy.
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
possible.
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
itself!
Arjuna therefore requests Lord Krishna to appear in
front of him as a human body.

16. 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
gradually disappear.
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
produced outside.