N E W S T U D Y O F G I T A N O V 26 D R

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NEW STUDY OF BHAGAVAD GITA

DR. SHRINIWAS JANARDAN KASHALIKAR

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STUDY
OF

GITA

Dr.
Shriniwas
Kashalikar


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NOVEMBER 26, 2009, 09:45 AM

How can TYGA be superior to DHYNA?

In 12th chapter there is verse, in which there is a
clarification about the culmination; of study into
knowledge or wisdom, of wisdom into composure of
mind (DHYANA), of DHYANA into
KARMAPHALATYAGA i.e. detachment from the
results of actions; and of KARMAPHALATYAGA into
peace.

I used to wonder; how simple detachment from results or
fruits of actions could be superior stage just penultimate
to peace i.e. superior to DHYANA or contemplation of
cosmic consciousness or true self! The detachment
appeared simple and pertaining to mundane individual
experience. Moreover, simply getting detached from one
result of one action; could not appear to endow
permanent peace, because one could perform
innumerable actions and each time the question of
detachment would arise.

It is clear however, now, that the detachment has far
deeper and cosmic meaning.

If and when I realize that that I am a part of cosmic
consciousness and KARMA is actually the manifestation
of the universe, then I realize that detachment is actually
not from personal actions, but from the universal action


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of the cosmic consciousness! Secondly the detachment is
not
from one or another action, but it is from all possible
actions of individual consciousness including all
subjective realm such intellectual, emotional, instinctual
and physical feelings and actions. It also includes all the
physiological, biochemical and biophysical actions going
no in one’s body or rather being! Last but not the least; it
includes peaceful and loving renunciation of everything
subjective in nature and even the body at the end!

Once this meaning becomes clear, it becomes clear how
DHYNA culminates into KARMAPHALATYAGA and
how KARMAPHALATYAGA culminates into or
sublimates into peace!

KARMAPHALATYAGA here is really the MUKTI or
liberation and it is but appropriate that it is associated
with peace.

Can the all benevolent Lord punish?

In 16th chapter, there are verses, indicating the fruit of
hating the cosmic consciousness (Lord Krishna) in terms
of going into abysmal births and miserable end (GATI).
The meaning of these verses appeared to indicate the
consequences of one’s actions and somewhat punitive
nature of the Lord! This appeared in contrast to the kind
and benevolent nature of Lord, so much emphasized by
many saints. This appeared inexplicable, when one


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pondered over the verses in 6th and 9th chapters stating
that
even a sinner of worst kind gets liberation and in verse
18th chapter; stating that ISHAVR resides in every heart
and governs and mobilized the living beings.

Now it appears that the verses in 16th chapter relate to the
ego of a person who separates him/her from the cosmic
consciousness and hence makes one arrogant and hate his
or her own connection with the cosmic self! In such a
condition, the Lord probably implies that he or she would
keep on reverberating in his or her own separated and
hence painful, miserable and helpless state. If you
experience the might of the shackling ego, you would
agree with this! However, after coming into contact with
Gita and getting immersed in Gita; he or she would begin
to reorient himself or herself with the true self or cosmic
consciousness and peace. This also you would agree if
and when you experience!

NOVEMBER 26, 2009, 02:00 PM

What is equanimity?

In 9th chapter, Lord says that for him every one is equal
and
He neither loves nor hates (in a personal manner) any
one.


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This used be rather perplexing, on the background that
He says that He would punish those who hate Him!
Moreover it appeared absurd to equate good and bad
people!

I now understand that even as Lord can see the unity of
the universe and the universe being present in Him and
He being present in every heart, we do not experience
this divinity residing in every heart, because we do not
see it in our own heart! Hence due our personal biases
and subjectivity we see individuals (including ourselves)
as good, bad, simple, shrewd, cunning, crooked, vicious,
vindictive, gullible, healthy, sick, happy, miserable etc.

Gita implies that it is natural for everyone to evolve in
this realization (because the Lord resides in every heart);
which the Lord shares with Arjuna. All the means
described n Gita (such as NAMASMARAN and many
others not directly and elaborately described in Gita) take
us to this realization.

How are SANYASA and YOGA interrelated?

In 5th chapter, it is said that SANYASA is not possible
without YOGA (SANYASASTU MAHABAHO
DUKKHAMAPTUM AYOGATAH…). This implies
that SANYASA and associated peace devoid of
vacillations is possible if the is loving bond (YOGA) is
preserved. Renunciation with contempt or hatred is not
true SANYASA and not associated with peace!


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If you have subtle dislike for you spouse and you decide
to separate, then that is not SANYASA in true sense or
renunciation in true sense! It is merely a reaction of
hatred!

Conversely, YOGA in true sense is bond of love with
absolutely no expectations. YOGA is being free from i.e.
renouncing every possible subjective consideration!

If you like your spouse so much that you cannot bear the
thought of his/her separation, then or you expect
something from him/her then bond of love is not YOGA
or objective impersonal love!

Thus; hatred and subjective attachment; are responsible
for mean, petty, prejudiced, inappropriate, unjust and
suicidal or socially harmful actions; which are followed
by perversion and/or bondage and suffering! This holds
true for every kind of subjective hatred and love.

Lord teaches us that renouncing per se is not true
sacrifice with objective perspective i.e. SANYASA and
getting possessed per se; is not objective love or YOGA.

In the course of evolution you rise above this kind of
hatred or subjective attachment. You learn and realize
the rhythm of life. You learn to enjoy the supreme love
and supreme sacrifice objectively.


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Thus SANYASA is rising above all the subjective
framework and getting freed from it; and YOGA is the
absence of resentment and presence of loving fulfillment
(without any expectations) while you are rising!

Further; it becomes clear, that just as SANYASA i.e. true
renunciation; is impossible without YOGA i.e. bond of
objective love, similarly; the YOGA the bond of
objective
love is not possible without SANYASA i.e. renouncing
all ideas, ideals, ambitions, aims, objectives and other
preoccupations; born out of subjective framework of
mind!

In other words, rising into objectivity is truly a self
(subjective) less (detachment and SANYASA) and truly
loving (union with the cosmic self i.e. objective love, or
YOGA) act!

It has been repeatedly said that NAMASMARAN can
help in this!

What is importance of SATVA GUNA with
references to 6th, 7th and 9th chapters?

It is said in 6th chapter that self control (moderation)
helps an individual to attain YOGA. But in 6th, 7th and 9th
chapters it is also said that those who worship me can
attain me irrespective of their conduct.


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I think it refers to the fact that in general SATVA GUNA
is near to revelation of truth. But that is not always
apparent
and perceptible to common man’s eye. Hence it is also
said that Lord’s devotee instantly becomes one with Lord
as stated in 9th and 11th chapters!!

This statement of Gita is particularly validated by the
behavior of AVALIYAS, who are nonconformist
realized souls such as Satam Maharaj, Gajanan Maharaj
etc.


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N E W S T U D Y O F G I T A N O V 26 D R