New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikar

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STUDY OF BHAGAVAD GITA

DR. SHRINIWAS JANARDAN KASHALIKAR

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STUDY
OF

GITA

Dr.
Shriniwas
Kashalikar

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November 4, 2009, 10:30 am

GURURBRAHMA GURURVISHNUH
GURURDEVO MAHESHVARAH
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
truth.

What is the background of the sharing of my
perceptions of Gita? Why did I study Gita?

It gives me great pleasure to share these experiences and
perceptions of my study of Bhagavad Gita. Obviously;
this is neither a translation nor a commentary. I may not
call this an interpretation also. This is simply, a sharing
of my experiences and perceptions of Bhagavad Gita!
For the sake of simplicity, henceforth I am going to refer
her as Gita. Another interesting thing, which may appear
queer, is; I prefer to refer to Gita as “she” and not it.
Because Gita is much more than a “living” and “loving”
mother!


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It was in early childhood that I used to hear some
chapters such as 15th; being recited by my brothers and
sister.

During our school days I remember to have learnt some
shlokas from Gita Dhyana and some shlokas from Gita
proper. But I don’t remember the details.

After this brief encounter, all that I heard during my
medical college days, from leftist friends was not in
favor of Gita. But what I heard from many others was
high acclaim for Gita.

But somehow I was involved in many things other than
Gita and probably kept on groping in the dark for quite
some time. May be, this was because study of Gita did
not seem to have application in medical profession or
social development; or because study of Gita wasn’t
thought very important by leaders in different fields.
Most importantly, study of Gita was not promoted
enough by the local, municipal, state and central
governments; in India; to attract majority of people and
especially young minds! Study of Gita was not
associated with any apparent or tempting incentive!

I must appreciate however; that there have been many
voluntary groups trying to spread the study and message
of Gita all over the world, even though I had not come in
their contact or influenced by their activity!


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But after coming to Mumbai, flame of curiosity was
ignited and interest in Gita was aroused, probably
because I had begun to revisit Vishnusahasranam and
Namasmaran, and/or I was becoming increasingly aware
of my inadequacies.

Apparently it was also because; I wanted to study
something world famous and ultimate in every sense; so
as to boost my ego! 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 did I start the study? What were the early
experiences?

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
nishchaya…2nd chapter, nirashi nirmamo bhootva
yuddhaya kruta nishchaya… 3rd chapter,
Yadahankarmashritya na yotsya iti…..18th chapter),
he also upholds nonviolence and control of mind in most


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of the chapters e.g. (Ahimsa satyamakrodham.. 16th
chapter, Moodhagrahenamatnoyat …17th chapter, )
as a virtue.

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, (Ashochyanaiva
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 (Akeertin cha pi
bhootani…, Bhayat ranat uparatam…, Awacchya
vadanscha bahoon…. etc) about “what people would
say”, appears to be too superficial and not enlightening
or philosophical (Please refer; page 121).

One can quote many such contradictions and
uninteresting arguments as examples; but that is not the
purpose of this writing, because as can be seen latter,
these apparent contradictions kept getting resolved in the
process of study. Hence, the purpose of this writing is; to
share exciting changes in my perceptions of Gita and
myself and hitherto impossible; amazing revelations;
which occurred as I went on studying Gita, inspite of the
contradictions and uninteresting arguments!

Why did I continue my study of Gita inspite of the
contradictions and uninteresting arguments (which at


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that time were “real” and not “merely apparent”)?
Why did I go ahead even further to byheart her?

The reason why I kept on studying Gita in spite of the
contradictions was; I sensed that there was something in
Gita, which I was not able perceive. This sensing of
something; which I was not able to perceive, kept on
haunting me. I sensed that it was so precious that I could
not resist myself! This was like an obsession of searching
a secret treasure; inspite of difficulties and dangers! That
sensation of something imperceptible in Gita kept on
propelling me from within also! It was as if I was
possessed by this sensation in and out!

In addition, I realized that I needed to correlate the
shlokas or verses in different chapters so as to extract
deeper meaning. This could have been possible only if I
remembered all the 700 verses from different chapters,
and contemplate on them, at any given point of time.
This I thought was the only way to possibly resolve the
contradictions; even while traveling or walking and
without having to refer a book! So I started the uphill
task (as I do not have the gift of very good memory) of
by hearting Gita!

But frankly speaking, even as I am giving these
apparently logical explanations, I had not quite
understood why I kept on reciting and by hearting Gita,
obsessively inspite of the contradictions!


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It appears now, that Gita herself consumed my
consciousness, without me being aware of it and kept on
absorbing; my being in her!

Another reason for the persistence; (inspite of pains and
agonies of frequent and serious disagreements); which
was
beyond my desire or voluntary will, may be that; study
of Gita has the roots in my previous birth. This study
may be a continuation of what was left half way; in the
last birth!

You may believe and appreciate this or discard as a flight
of imagination! I leave it to your own perceptions and
experiences!

But life actually encompasses the births and deaths and
hence called ANUBANDHA and NITYAGA i.e. linked
up and continuous! The continuity is evident in such
phenomena.

Why did not I write earlier?

In the process of studying Gita; the thought to share my
understanding used be very predominant. This may be a
reaction of the excitement I derived from time to time
from Gita or it may be because I thought; I have
something to offer to the society! For this reason; I had
tried to write on Gita about ten to twelve years back, but
later I stopped halfway; as I was not quite satisfied and


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was not at ease; with my own interpretations, contentions
and explanations, which appeared circular to me!

What is the feeling while sharing the perceptions of
Gita today?

Not that I am sharing now, because I can claim to have
understood Gita completely, but because, I am convinced
that Gita enlightens us for the journey; that starts with
ignorance, individuality; and timed mortal existence; and
heads towards the destinations of self realization;
universality and trans-temporal immortal consciousness;
respectively! Or rather, it is because it is an urge to share
something wonderful with the others, with whom I feel, I
am united, irrespective of their caste, creed, religion,
ideology, race, country and other characteristics; such as
whether I know them or not!

I am keen to share this great treasure, because; at this
juncture I see; that Gita deals with; 1) Molecular
activities 2) Individual activities including various
physical, instinctual, emotional and intellectual 3) The
relationship of these with the society and universe and 4)
The relationship of all these with past, present and future;
and 5) The all encompassing cosmic consciousness i.e.
the nature of our cosmic being.

I am enthusiastic to share because, though Gita does not
deal with; the drudgery of enumeration and description


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of irrelevant peripheral details, she deals with the
intricate principles involved in the intermolecular, inter-
moment, interpersonal, international interactions and also
the interactions at all the levels of consciousness. This
may be termed cosmic dynamics or cosmic orchestra;
including the role of an individual blossoming in it!

Do I understand Gita completely?

I have realized that I may not understand Gita, I may
understand Gita partially, or I may misunderstand Gita.
In any case it is useful; because; with the study of Gita,
there 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,
i.e. dream, sleep and wakefulness respectively) and four
modes of communication (VAACHA) viz. PARA,
PASHYANTI, MADHYAMA and VAIKHARI, i.e.
roughly speaking; communication from the root of one’s
existence without articulation(umbilical area), the
primitive instincts communication (precoridal area),
autonomic nervous system and neuroendocrine system
(throat) and communication as articulated and spoken
through central nervous activity (tongue, lips, palate etc)
respectively. These modes of communication seem to
express different levels of genuinity and varying distance
from the objective truth.


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What is the scope of the study of Gita in individual
life?

However, even if I don’t understand Gita, due to above
reason; I have the freedom and opportunity to keep on
studying Gita and merge with cosmic consciousness to
the
extent possible, and while doing so share the
perceptions! I have the freedom to be empowered in the
course of time; sufficient enough to relinquish at
appropriate time; “my” then redundant; intellectual,
instinctual, emotional and instinctual frameworks,
material possessions and my body, happily and
victoriously! This is akin to a blossoming flower; that
emanates its pleasant fragrance (without reservations and
any kind of pain or discomfort whatsoever) or a ripe fruit
that drops from the tree!

What is the role of NAMASMARAN in the study of
Gita?
Now before I go ahead, I must state here, that
NAMASMARAN enabled the much necessary inner
propulsion for continued study and “understanding” Gita
to the extent possible; and Gita provided the paradigm
shift and strong and stabilizing conceptual foundation
that made it possible to adhere to apparently meaningless
and unglamorous activity of NAMASMARAN! But
most importantly it is the cosmic consciousness (Guru)


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that has made all this; i.e. study of Gita,
Vishnusahasranam and NAMASMARAN possible!

Why wasn’t this published as printed book?

I am glad that it has been uploaded for free download
and is being shared with millions, WITHOUT the delay
caused by various formalities involved in printing,
publishing advertising, transportation, shipment and
marketing or
selling of hard copies. This delay due to several factors
such as motivation, interest, commitment, capability,
dynamism of the printers, publishers and the people
involved in marketing and sale; of hard copies is
avoided! I am also glad that this electronic publication is
independent of any influence of charity, donations,
sponsorship. This is what I call the grace of God or the
benevolence of the cosmic consciousness!

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
imminent 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.


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In what way was it a difficult proposition to study
and continue to study Gita?

Like any individual I was also engrossed in the
cacophony of needs, wants, passions, infatuations, goals,
dreams and aspirations, for myself and the society, which
I was conscious of, there was; in addition; an
inexplicable and subconscious undercurrent that seemed
to give incomprehensible twists and turns to my life;
often beyond
my tolerance and forbearance and stirred me from deep
within! Added to all this was; the challenge of study of
Gita, in which there way no monetary benefit or any
solution to day to day problems. Study of Gita had (and
even today does not have any value) in medical
curriculum.
There was importance in medical curriculum! This
apparent irrelevance and non utility of the study made it
difficult and often disturbing!

But even as it appeared to create turmoil within my
intellectual and emotional framework; I could not get rid
of it, till today, due to the possible reasons mentioned
earlier!

What is the bond that Gita creates?

It is just in recent times that I have started appreciating
that Gita has the nectar of immortality that is beyond
individual consciousness. But till recently; I felt that Gita


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(who kills one’s subjectivity), imparted a dying
experience! This is why at earlier stages I felt it was
terribly frightening to study and internalize Gita! But
even then, Gita immersed me in herself!

In past, I used to sometimes worship Gita and sometimes
contradict her; without seriously studying! I often merely
used some quotations from Gita for proving my point
and to impress the audience and feel good with myself.

During my study in college and medical college I used
get
enamored by unusual terminology and bombastic
uncommon words and feel elated. Many a times quoting
Gita, added to this elation!

But now I know that I was merely; getting enamored or
repulsed by experiencing the periphery; similar to
enjoying or hating the fruit by tasting its skin!

What is the significance of reciting Gita?

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 today I
confess frankly that I was more immature at that time,
than what I am today! Today as a student of physiology
for over 30 years, I feel that Gita can especially benefit
all the children in the world to develop and tone up their
central nervous system (including the speech areas and


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speech articulation with biomedical feedback) 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 world. This is true even if Gita is by hearted
without understanding the intricacies, which one can
appreciate at a later stage of development!

As a student of physiology, I am also 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 on
clarification should not be encouraged as it can act as
hindrance in the learning. In fact by hearting even if the
child did not understand the meaning is as essential; as
feeding the baby, even if it did not understand the
nutritive principles in that food!

While studying Gita I realized that questions themselves
should not be discouraged, but encouraged, but it must
also be clear that all questions may not be answered
and if answered, the answers may not be understood.
Hence insistence on clarification; as a precondition to
by hearting; should not be encouraged.

What is the role of patience and humility in learning
Gita?


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Another point in learning Gita is; an approach with
humility and patience. They are very important.

Besides, hidden meanings are not understood by casual
reading and/or egocentric approach under the spell of
egalitarian, utopian or any such philosophical thought.

Moreover; Gita can not be appreciated if we are already
prejudiced by individualistic trends or socialistic
dogmas; often hidden under the guise of analytical fervor
and/or scientific temper.

Patience (which is born from honesty, commitment and
readiness to go beyond individual subjectivity and
paradigms of every kind and sometimes called
SHRADDHA) opens the doors to enlightenment and
blossoming at individual and global levels!

What is the benefit from study of Gita?

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.

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!


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It is worthwhile to share with you here; that today I feel
that; opportunity to study Gita is a one of the greatest
treasure in my life for me.

November 4, 2009
9:45 pm.

How do we reconcile the socialistic and individualistic
ideas with the principles of Gita?

During my first few years of study of Namasmaran,
Vishnusahasranama and Gita, I was instinctively or
intuitively feeling, that the essence of these teachings
was not at all in opposition to the idea of social justice
and material abundance; explicit in socialistic and leftist
way of thinking. I felt strongly; that inequality and
exploitation were aberrations; and in no way; teachings
of Gita, Vishnusahasranam and NAMASMARAN (as
sometimes erroneously thought even by me). I sensed
the essence of Gita and Vishnusahasranam and the
NAMASMARAN embodied the spirit; unifying the
essence of the leftists, rightists, believers, nonbelievers
and all others!

But it is after ongoing study that it became clear that
being not equal can mean; merely being different and
complementary (and not necessarily unequal in the sense
of constituting antagonistic relationship of exploiter and
exploited). Then I took it upon myself to further clarify


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the essence to myself and share it with others. Because; I
had in myself (which were in the outside society), the
leftist, rightist, individualistic, socialistic and good and
bad elements; such as superficiality, pettiness, prejudice
and ideological adamancy!

In what way was the study of Gita useful in
practically realizing the ideals of life?

I was possessed by only one question: How to see more
clearly and then show that essence of Gita,
Vishnusahasranam and NAMASMARAN; is the key to
blossoming of all, irrespective of their identity viz.
atheist, leftists, Hindus, non-Hindus, and others
belonging to different cultural and socioeconomic
groups?

I had sensed, as mentioned earlier, that Gita,
Vishnusahasranam and NAMASMARAN had the best
from capitalist or individualistic doctrines in terms of
individual blossoming and the best of Marxist, leftist,
socialist or communist doctrines in terms of global
blossoming and welfare of all; and unite all streams in
the society!

So, from this point of view, I wrote my comments or
interpretations on Gita and Vishnusahasranam and
Namasmaran, so as to highlight the innate unity and
bring everyone together, irrespective caste, creed,
religion and even socioeconomic group!


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Did I get frustrated any time; in the process of
studying Gita?

But as the time passed, I started realizing that even
though my efforts were honest (according to me), they
were subjective and incomplete. They did not convey
absolute or objective truth and hence, did not match the
demands of the time! But having not understood this
enigma; I was really frustrated. 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
apparently make no impact (in terms of socio cultural
and politico economic conditions, to my satisfaction) on
myself and the society!

How does Gita (or NAMSMARAN) help in
overcoming the frustration?

But in spite of my frustration, I still felt quite strongly
that my convictions if real; then must blossom the
universe in every possible way at some point of time. So
I was not too much vagrant or did not go too astray!

Gradually I began to realize that, even as my conviction
was correct according to me, it could be more subjective
and hence it was essential to practice NAMASMARAN
with greater commitment and grow more and more
objective. Having realized this onus my head, it became


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increasingly clear that it was useless and/or
counterproductive to simply despise my own short
comings! Because, self pity amounted to being suicidal,
i.e. violent to myself!

Having accepted the NAMASMARAN as top priority, it
also became clear that it was inappropriate to hate the
shortcomings of the others. Because, that is being in a
subtle way, violent to others! Thus, I stopped despising
what ever was happening in the society which was
unpleasant to me!

I realized that there was no sense in getting frustrated,
feeling guilty, accepting defeat or blaming disagreeable
activities and view points of others (theists, spiritualists,
atheists, leftists, secular etc because I was a part all this
some point in time). I also found no sense in feeling sad
about the misinterpretations of Gita, Vishnusahasranam
and NAMASMARAN by their worshippers and/or their
detractors (because I was a party to this also!).

I also realized that, what is required, is blossoming
together and empowering one another; through the study
and practice of Gita, Vishnusahasranam and
NAMASMARAN respectively.

I thought this would assist us to grow from within and
actualize intellectual, emotional, instinctual and physical
actions; in terms of globally nurturing policy making,


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planning, administration and implementation and
engender individual and global blossoming!

November5, 2009, 10:00 am

What were the first impressions of 1st chapter?
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 of
names and the description of conches they blew.

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 stated.

But I kept on by hearting it apparently; as a kind of
exercise of memory and probably also to fill the void in
me; and actually because Gita “swallowed” me as I have
mentioned earlier!

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
seemed to understand how this was related to the day to
day problems in life of a common man and me; and why


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Gita was acclaimed as the greatest exposition of
philosophy!
Some said that the description of war was symbolic and
actually Gita relates to the higher self in an individual
with lower self.

This seemed impressive but could not explain the
relevance of Arjuna’s arguments about VARNA
SANKAR i.e. haphazard and lawless marriages amongst
different strata and groups in society and their ill effects.

How can we get clarifications to the doubts
formed while studying the 1st chapter?
At this juncture; it is clear; that Gita actually deals with
the individual existence, universe, the time and cosmic
consciousness. She also deals with different stages of
human development from SADHAKA i.e. seeker and
SIDDHA i.e. enlightened individual and 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 was
because of the repeated description of STHITAPRAJNA
(a person beyond the influence of painful and pleasurable
influences in life) and absence of any reference to dream
society! This could be because of my ego (not
necessarily unjustified or condemnable, but not accurate


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either), which prevented me from seeing my unity with
the universe and how the STHITAPRAJNA state was
related to social welfare. Hence I could not see how Gita
could help in social emancipation! In addition, the
obsession and yearning that “I have to change the world
for better” was the stumbling block in getting satisfactory
solution from Gita!

Moreover; I was expecting some kind of a 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.

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 finding any reflections of the
sketch in reality; nor was I 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. Study of Gita was thus
a kind of invited trouble!

However gradually; this turmoil began to subside; when I
started to realize that the role of Gita is not to provide
any blueprint; but to inspire the student to create a
universal blueprint conducive to blossoming (in a most
democratic) of everyone in the world!


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What were the hurdles in the process of
studying Gita?
Sometimes I thought Gita was produced on battlefield,
sometimes I felt that it was not a creation of one
individual. Sometimes I felt that many people have
added different verses out of context and relevance. But
these feelings did not deter me from studying Gita,
because; these feelings had nothing to do with what I was
looking for in Gita! I was really not concerned and
bothered whether Gita was created by one or many and
whether on battlefield or elsewhere!

Some people said that it was not proper to read Gita at
home as it leads to conflicts in home and some people
said that it was inauspicious to read it because it was read
after some one’s demise. Although these views
sometimes disturbed me temporarily; while studying
Gita; they could not deter me from studying her!

I however felt that Gita was not very pleasant like a
romantic poetry and did not generate elation or ecstasy.
She seemed to ruthlessly remind unwanted, unnecessary
and unrelated questions and problems such as those of
war and death!

Arguments that Gita preaches violence and the opinion
that she promotes inequality and exploitation appeared
too superficial and based on casual reading with


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preformed notions and prejudices; though they harmed
my enthusiasm to some extent.

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 hence 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 somewhat arbitrary,
coercive and at times absurd traditions
and conventions, but it does not render the Hindu
philosophy as such; exploitative, outdated and
counterproductive. These views create doubt and
suspension in one’s mind even before a Hindu like
begins to study books such as Gita.
Can Gita guide the world today?
I began to understand that Gita philosophy (the cosmic
dynamics) reveals to us our position and role in the
eternal orchestra and guides us to live to our fullest
satisfaction; while simultaneously aiding the blossoming
of the universe.

I realized that by studying Gita superficially one can not
see her potential to rejuvenate, regenerate and even
revive the chaotic and turbulent human civilization all


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over the world. I therefore felt greater and greater need to
explore the heart of Gita. I started getting as if haunted
by a beautiful and barely seen blurred “melodious light”
in the core of Gita.

Gita begins with the description of legions of Kauravas
and Pandavas on the Kurukshetra. Thus Gita directly
begins with the most crucial dilemma or tricky situation
one can have in life viz. the question of life and death!
All conflicts in life are concentrated in this situation!
This makes Gita the ultimate counselor!

I now feel that; Gita deals with war of higher self with
the
lower self in an individual, where the lower self is
attached
to many likes and dislikes! 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 surrender of higher self to
lower self, or surrender of higher self of the society to the
lower self of the society, that is called MOHA of Arjuna,
which I guess is common to most people in the world
(which is why Gita is universal).

Gita simultaneously deals with the actual war also;
because she looks at the individual and society in a


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holistic way. She conceives and teaches to appreciate
that the condition of war within and our response to that
war; naturally manifest in family and social life. If our
response is of surrender due to MOHA then it is
detrimental to an individual as well as the society.

I think, I can appreciate this (previously thought
unwanted and irrelevant and hence unpleasant)
unavoidable and eternal war within and out! In fact
knowledge of Gita makes it clear that presence of this
war and its comprehension is a golden opportunity to live
in SWADHARMA and achieve individual and global
blossoming! Strange (To state the war as opportunity)
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 nor are they free to opt for
abstinence! They do not have the golden opportunity to
live in SWADHARMA as there is o conflict.

Arjuna’s response of MOHA is a response to inner war
(that invariably manifests in the society)! Such
despondent response to the lower self of an individual is
invariably reflected in the form of a retreat to the lower
self of the society i.e. psychopathic and detrimental
elements in the society!


28
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; as
advanced by Arjuna.

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! Arjuna represents
erudite but erroneous arguments! 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; to even life after death!

It is at this point that I realized that Gita is unique in
NOT providing an arbitrary blue print that upholds
individualism or socialism; but enlightens the root of our
being and provides freedom and blossoming of
individuals and the universe simultaneously. This
understanding has wiped out my previous reservations
about Gita (of being individualistic or addressing merely
personal needs or problems) and made me far more
comfortable with Gita than I used to be earlier. I now
understand that Gita is more personal and more social in
true sense because she takes us to the core of both! This


29
makes her really and absolutely accurate, just and totally
democratic in true sense, which the individualistic and
socialistic philosophical frameworks are not! I felt very
happy for having persisted on the study of Gita and
having come out of the limitations and inadequacies of
individualistic and socialistic philosophies.

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 and decay!

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 millennia to millennia and time
and again; from the very source of eternally provident
and rejuvenating cosmic consciousness!

November 5, 2009; 10:00 pm

How is MOHA a universal problem and the
resurrection from MOHA a universal
solution?
After creating a strong case for the despondence; like a
devil’s advocate; in 1st chapter; the propounder of Gita


30
straight away proclaims in 2nd chapter; the aphorism that
you don’t die!

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 discussion in 2nd chapter made me
feel miserably torn in two conceptual premises! Neither
could I agree with the claim of immortality, which was
beyond my comprehension and even imagination; nor
could I felt that I was a complete mortal with no traces of
life after the death of my body! I could never imagine
myself discarding my body like “old clothes” or in;
living in absence of the body,
but I could not dismiss the claim of immortality also;
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!


31
Now I realize that such tearing off; of my conceptual
premises lead to dialectical process breaking down the
sectarian ideas and promoted evolution of the holistic
perspective.

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 than that!

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 can’t; and is conscious of what
others are not); sees that Arjuna is not able to see the
truth beyond the physiologically restricted sensory


32
perceptions, like most people in the world! This inability
to see beyond physiological boundaries (inaccurate
perception), leads to faulty feelings arrogance or
despondence (as that of Arjuna), and faulty actions
(refusal to participate in war by Arjuna).

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 (actually universal) is called
MOHA.

Lord Krishna therefore sets out to explore and salvage
the human potential of Arjuna (and mankind) that has
been paralyzed 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 different
explanations.

As a friend, philosopher and guide; he disapproves
Arjuna’s response as totally unbecoming for Arjuna. He
declares it as totally inappropriate and impotent!

He explains to Arjuna that love and attachment to the
bodies of all the warriors representing sociopathic
elements; (by virtue of dominance of lower self in us;
which clouds our perceptions, vulgarizes our feelings and
deteriorates our actions) is inappropriate. Such wars keep
repeating in the societies (between socially benevolent


33
elements and sociopathic elements) and also in the
individuals (between the lower self and the higher self).

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. Arjuna (and we all)
should realize it (by evolving through the various means
described in scriptures such as NAMASMARAN), and
express himself enthusiastically with all might, in such
wars (outside and inside)! These outer and inner wars are
actually considered as golden opportunity, because,
animals do NOT have such a choice to fight against the
forces of darkness (within and outside).

This is called DHARMYA YDDHA (one which is in
tune with cosmic principles and hence inevitable; and
NOT religious war) because it is in tune with as well
conducive to reach the 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.


34

It has to be remembered that through out hereafter; Lord
Krishna keeps describing how one can conquer (not
coercively suppress) 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
(SWADHARMA); is called YOGA (which in essence is
not different from TYAGA and SANYASA).

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 bodily death.

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 warring?”

Arjuna asks this question in the 3rd chapter.

How are Gita and NAMASMARAN
complimentary? What do we gain from
them?


35

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
compliment each other tremendously.

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;
Arjuna (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!

November 7, 2009; 12:10 pm
How easy is it to realize and practice
SWADHARMA? How is it relevant to behavior of an
individual, family
and society?

In 2nd chapter Lord Krishna declares the aphorism of
immortality of the core of universe and individual; and


36
human potential to realize this core that embodies cosmic
consciousness.

But Arjuna (and student of Gita like me) cannot
experience the immortality right away!

Lord Krishna therefore (apart from explaining the ways
to rise and conquer the obstacles in the way of reaching
the 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 not some so called
spiritual or material achievement, so called and often
hyped miracles and mere material abundance
respectively) and hence any person who goes astray (due
to his subjective; whether individualistic or so called
religious/socialistic; paradigm) from this
SWADHARMA; is bound to be ridiculed as coward
(Akirtim chaapi Bhootani… and Bhayat ranat uparatam,
2nd chapter). This essence of value
system is the eternal glory of Gita that has been
revitalizing mankind from millennia to millennia!

Further, Lord Krishna reiterates that all the efforts of
human civilization e.g. VEDAs are essentially born from
and culminate into cosmic consciousness; and get
expressed through individuals according to their


37
constitutions. Those who know this; are always
connected with the cosmic consciousness (YOGA); and
do not get distracted by the illusive results (success or
failure) 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 2nd and 3rd chapters begin with Arjuna’s reluctance to
participate in the war, and remain 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; that such “ascetic”
extremism is suicidal for the individual and the society
and not conducive to liberation!

Lord Krishna guides Arjuna in 3rd chapter, (Na hi
kashchit kshanamapi…) 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? Isn’t it true that
even for the universe
and universal consciousness this is true?). He clarifies
that any one who tries to live in inaction, deceives


38
himself or herself. The only way to liberation is to
practice SWADHARMA.

Lord Krishna says, whether the cosmic consciousness
expresses itself in actions through you, or through the
actions you reach 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 (e.g. as a
result of the practice of NAMASMARAN), are the ones
which lead to realization of cosmic consciousness also,
and hence are called liberating or freeing actions
(SWADHARMA)!

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, 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 (individualistic, religious bigotry or
socialistic whims and compulsions). This can happen
also because of


39
the superiority or inferiority complex developed about
their environment, conditions and apparently (due to sick
value system) unglamorous or despised nature of their
SWADHARMA.

Lord Krishna elaborates that since everybody is not
exactly the replica of another person and the
constitutions are different; the external nature of
SWADHARMA varies. He reiterates; that even in such a
situation; it is important not to get bogged down by the
deceptive external and internal influences and persist on
one’s SWADHARMA, even if one has to die in return!

Initially this appeared a bit harsh. But when I keenly
thought over, I realized that living devoid of
SWADHARMA is itself like death! Hence
SWADHARMA is preferable even in the face of death,
because it is the only express highway of individual and
global blossoming!

November 7, 2009, 3:30 pm.

How to appreciate the universal, transtemporal
and relevant nature of SWADHARMA?

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
millennia.


40
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 reincarnating and re-
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 (through rising
consciousness in an individual as well as society) and
annihilates the demonic and devilish forces of darkness,
(inside and outside) which obstruct the blossoming of
individuals, society and the whole universe. He also
reiterates that one, who realizes this, (either is united or)
unites with the immortal consciousness!

After revealing His cosmic nature, Lord Krishna
elucidates how from the consciousness; different
VARNAs i.e. four salient characteristic personalities
manifest (though the consciousness does not produce
them; in the physical sense of that word) and how they
function! This is like involvement of space (in this case it
is not mere physical and nonliving space because cosmic
consciousness is like living or superliving space that
encompasses everything!) which is essential for world
activities, but does not directly participate in them.
He also states that people work according to their stage
of evolution; through different yajnas, pranayamas, and
humble dialogue with a guide and reach enlightenment.


41
Lord Krishna points out how the conflicts between upper
and lower nature can sabotage one’s progress and assures
that SWADHARMA or YOGA liberate the individual
(and society and the universe) and hence appeals Arjuna;
to get rid of any doubt whatsoever and tread the path of
SWADHARMA single mindedly.

November 8, 2009 11:30 am

What is the difference between SANYASA and
YOGA? How are they relevant to common
man’s life?

In 5th chapter the discussion begins with a doubt; about
the choice between SANYASA and YOGA.

I think the word KARMA SANYASA (Sanyasah
karmayogah cha nih shreya sakarvibhau tayostu
karmasanyasat …..) here, pertains to renunciation or
asceticism; i.e. departure from all the day to day
activities required for the normal family life and social
life and YOGA pertains to participation in these
activities; by following SWADHARMA.

The meaning of SANYASA as explained in 18th chapter
is
renunciation of activities of personal interest.
Individuals in the last years of life adopt SANYASA in
India, i.e. give up activities of personal interest.


42
But the SANYASA for a common man would mean,
giving
up all activities which are not embodied in the
SWADHARMA. So any one; who engages himself or
herself in SWADHARMA, invariably practices
SANYASA by quitting everything; not included in
SWADHARMA. Similarly YOGA for a common man
would mean total, loving, committed and victorious
involvement with all the skill and energy; in the activity
included in the SWADHARMA!

Gita has reconciled SANYASA and YOGA. Both are
complementary (because life is inevitably associated
with renunciation of something and involvement in
something at every stage of life.

Renunciation of something or other at different stages of
life; is coupled with involvement in something or other at
different stages of life. But renouncing in a swift and
loving manner and not out of hatred or inertia; and doing
the work without attachment to the fruit (in short vested
interest or subjective considerations); constitute
SANYASA and YOGA respectively. They culminate in
cosmic consciousness; and the proportion of SANYASA
may be more in one; and proportion of YOGA may be
more in another; depending upon proportion of
emotional and
intelligence quotient and neuroendocrine and physical
capabilities; thus constituting two ways suitable for two
varieties of individuals.


43

Why should Arjuna repeat this question
regarding SANYASA and YOGA; in 5th chapter
again? How are they relevant?

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 causing masses to
move into irresponsible inaction, indolence and
parasitism (probably as a reaction to harrowingly and
violently stressful petty pursuits intermingled with
fanatic ideologies of extreme individualism, extreme
religious bigotry or extreme views of socialism)!

Arjuna’s repetition of the question underlines the
importance, span and sway over the world; of such
irresponsible “asceticism” and “petty pursuits”.

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 is more meritorious than “asceticism” in
which one may conquer one’s petty selfishness; but can


44
succumb to the escapist, defeatist and irresponsible
indolence and inertia, which drags the individuals,
society and the world into abyss of misery!

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 or
SWADHARMA; (due self inflicting nature,
SWADHARMA appears mediocre and unattractive; to
them; though actually it can serve the purpose of
blossoming one and all) that 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, because of enlightenment and not inertia. They
like Adya Shankaracharya; renounce the world and
accept SANYASA just as ripe fruit falls from the tree.
Some understand and realize the true nature of the world
through SANKHYA philosophy without going through
the experiences a common man and may lead a life
different from a common man e.g. Dnyaneshvar o
Dnyaneshwar. Being aware of this, Lord Krishna
clarifies that we should not get enamored or infatuated
(and tempted to emulate) by the heroic nature of
SANYASA and SANKHYA philosophy (due to our
subtle escapist or lethargic nature)
but stick to our SWADHARMA, because even as the
SANYASA, SANKHYA and YOGA (SWADHARMA)


45
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

What are the practical expressions of
SWADHARMA useful in individual
blossoming?

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. Gita encourages
individuals to be active physically, instinctually,
emotionally and intellectually and according to one’s
capabilities and skills, but with the goal of getting freed
from the subjectivity and merging with the cosmic
consciousness.

Gita states that; one (e.g. an intellectual or spiritual
leader) should never dissuade (BUDDHIBHEDA) any
other person; from his or her skilled and productive
activities of livelihood; such as crafts, arts and other. One


46
should in fact; encourage these and try to do oneself; all
such activities in life; but with the sole aim of
conforming to the absolute truth and universal
blossoming!

Lord Krishna reiterates this even in 5th chapter.

In 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 blossoming), out of
escapism and inertia.

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 in true sense
means all activities done to merge with the absolute. This
YOGA is impossible in presence of SANKALPA i.e.
subjective (erroneous) projections or utopia! You can
imagine that individual or subjective goals
(SANKALPA); 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


47
water to higher floors. So getting rid of these leakages
(SANKALPA) is true SANYASA, without which
YOGA is not possible!

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 the results of your activities; and live life
buoyantly!
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
and has to be there, so that you can perform the action
elegantly and diligently. Gita upholds such continued
improvement in technique by anticipation of results;
from which your feelings and responses are not marred.
This is emphasized in (Buddhiyukto jahateeha …yogah
karmasu kaushalam) 2nd chapter!

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 possible.

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,


48
then one can adopt suitable techniques; according to
one’s physical and social environment, conducive to
reach the goal! This is very important because during
development to save us from dangerous infatuations born
from some
aphorisms (e.g. Aham Brahmasmi, Brham Satyam Jagat
Mithya), which tend to make an individual totally
unrealistic and schizoid!

Lord Krishna reassures Arjuna (and everyone) that
dedication and consistent study and practice make
YOGA (the correct process and progress to self
realization) 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. progress towards self realization in the next birth,
(he/she is adorned with the necessary qualities).

What are the pragmatic implications of YOGA
in social life?

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 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 consciousness.


49
6th 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 brief!

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, 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.

How does the description of cosmic nature (in 7th
chapter) of the Lord help one to blossom?


50

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.

It is obvious that; even as reading per se; is not enough to
bring about the transformation in an individual and the
world; the role of reading and understanding 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


51
SWADHARMA and some of the relevant techniques in
brief; but which can vary according to geographical,
historical, social, religious and other circumstances.

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 (including human hearts) 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!

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,
energy, space and time; and how awareness of this
enables one to reunite with this immortal self.

Naturally Arjuna would ask about the nature of the


52
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 bond between the cosmic panorama and the
individual and their relationship!

But before we discuss this further, isn’t it important
to clarify AHIMSA, which is indirectly discussed
right from 2nd chapter?

AHIMSA i.e. nonviolence; appears in chapters many
chapters apart from 16th. In my view this AHIMSA refers
to negation or disapproval of indiscriminate violence
committed under the influence of utter darkness of
ignorance (a variety of subjective activities
destructive to self, society and the universe) and also
strong protagnosim of surgical violence committed to
destroy everything that opposes the union with
cosmic consciousness i.e. individual and global
blossoming.

Unqualified and indiscriminate nonviolence is NOT
advocated in Gita, which is clear from the repeated
appeal by Lord Krishna to Arjuna (and every one) to
participate tin the war against darkness and
destruction (outside and inside).

It is important to realize this; to avoid; perennial;


53
schizophrenic state; of upholding indiscriminate
nonviolence, (without being completely convinced) and
practicing violence with petty selfish motives (again
without being fully convinced).

In our society often indiscriminate violence is
legitimately practiced by killing animals to eat (not for
survival, but for the petty pleasure of gustatory pleasure
(taste), killing
people of other countries for the so called out religious or
ideological fanaticism, causing mass violence through
adulteration, selling addictive, policies to promote
alcohol consumption, use force to suppress peaceful
demonstrations and protests, and most importantly
unleashing many policies (in all the fields) detrimental to
the blossoming of individuals and the universe.

If we understand that AHIMSA means NOT
indiscriminate nonviolence; but; protection and
promotion of everything conducive to individual and
global blossoming and destruction of everything that
jeopardizes the blossoming of individuals and universe,
then it would 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 universe.

If we keep on trying to uphold AHINSA as
indiscriminate nonviolence, then it creates value crisis
and semblance of schizophrenia (contrasting, conflicting


54
and contradictory thoughts/feelings and actions); in
everyone and everywhere.

What are the obstacles in the way of SWADHARMA?

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 in 7 chapters; and
practicing SWADHARMA;; 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.

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
and/depressed.


55
But one can not “see” how and what would rectify the
“perceived” pathos in personal or global life; and hence
tends to enter in a vicious cycle of increasing distress.

No one seems to see (because of not practicing
NAMSMARAN and grow beyond the restrictive frame
of subjectivity); how this holistic perspective can create
the difference in different fields and hence become
nervous, not realizing the agonizing plight of people in
the world is due essentially to lack of holistic perspective
and spirit of Gita, amongst the policy makers!

Hence 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 so that the perception,
feelings and actins get increasingly accurate! It is at this
point that your SHRADDHA (which means
unconditioned and totally selfless commitment, sincerity,
devotion and dedication without any petty motive,
because of accurate perception, feelings and actions) can
rescue you from the vicious cycle of distress and help
you to enter in the wellness cycle. This is not easy! But I
keep convincing myself that the SADHANA of any
suitable nature; or NAMASMARAN according to one’s
tradition; must never be stopped. To convey this
strongly; Lord Krishna has assured in 6th and 7th chapters
and latter in 9th and 16th and 18th chapters; that one would
never fail if marches on this path of SWADHARMA!


56
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 be
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 at any given time and in a victorious
manner; and sharing the spirit and insights with others!

That is exactly the reason why; I am writing this (as a
form
humble prayer, as a participation in eternal struggle of
dark forces of lower consciousness and bright forces of
consciousness DHARMYA YUDDHA); 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 participation in buoyantly charged and appropriate
manner (SWADHARMA); on the other.

What is the opinion of Gita on arbitrary suppression?

The idea of arbitrary suppression or unabated indulgence
do not find place in Gita. Similarly regimentalized
stereotyped procedures also do not find place in Gita.
That makes Gita somewhat ambiguous initially, but as
you go on internalizing her you find that she is basically


57
universal in nature. In 3rd, 4th and also 6th chapters this is
evident.

Gita is universal because she shows the light to any one
and every one; irrespective of the state of evolution,
region in the world, his/her tradition; and without being
judgmental about anyone’s life style; in any way!

What are the influences of inner and outer
environment on our blossoming?

In 8th chapter Lord Krishna clarifies that a person
engaged
in SWADHARMA through intellectual, emotional,
instinctual activities (through practice of
NAMASMARAN throughout and hence while quitting
the body; Antakale cha mameva smaran tyaktwa
kalevaram…) actually is connected with the absolute and
objective reality and hence does not get entangled and
shackled in the repetitive basal cycles of distress 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 also assured that any one who
keeps trying; on the path of NAMASMARAN; reaches
the summit of union with cosmic consciousness.


58

Nov 10, 2009, 11:15 am

Why has not this been written sequentially
translating verse by verse?

I decided to 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. It is also beneficial because of repetition
and/additional emphasis on more important points; which
reverberate in my mind with reference to some verses.

Sometimes it also happens; that I skip many verses, at a
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 of writing; and deserve
expression latter; even if it appears out of context.

Moreover the Gita and her translations are available
world over. Anyone interested can refer the original text
of Gita as and when he or she wishes.

Is it true that acquiring skill is the same as YOGA?

In the 2nd chapter YOGA is defined (….Yogah karmasu
kaushalam) as (ultimate) elegance or perfection in skill;
but other way round; it also implies that the greatest skill
or perfection in life is to realize YOGA!


59

In my opinion, the latter is true. Because, the skill of an
individual per se; does not impart global dimension to
the individual’s consciousness, which is inevitable and
inseparable aspect of YOGA. In fact, the word kaushala,
refers not merely to the physical skill of an action, but
more importantly it refers to the perspective, plans,
intentions, involvement and feelings embodied in that
action.

What is the perspective in Gita with respect to
suppression and indulgence?

There is elaborate discussion in 2nd chapter; 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 must be 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, rather
than getting trapped in arbitrary suppression or unabated,
mindless indulgence.

Gita is unique in the sense that she shows your ultimate
goal, shows you the path and guides you in the 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


60
essence of all material pleasures you channellize them to
blossoming of yourself and others! This is really
universal thought; in view of the difference in the
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 appropriate manner.

In this context, one can appreciate the perspective born
out of studying Gita about sex education.

In light of Gita; 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 or perversions through arbitrary suppression
on the one hand; and don’t commit crimes, don’t get
diseased through getting trapped in carnal sexual
obsession and unending, unsatisfactory and obnoxious
indulgence in sex. Such holistic corrections can be made
in all walks education.

How do the experiences of the study of Gita differ
from the experiences of the study of other books?

It is nice to share here that I found the study of Gita
different from the study of many other books. The study
of Gita coupled with NAMASMARAN elevates you
from subjectivity to objectivity, i.e. getting in


61
alignment with the nature. Gita gradually but surely
changes your status of being effectual to being causative!
What I mean is; you rise from being helplessly
vulnerable victim or play in the hands of the inner and
outer environments, but assume the status of governing
them. This is certainly difficult to agree intellectually,
but can only be experienced. Hence one can verify if one
wishes.

Another point that struck me is: Gita teaches and trains
us to enter the center of universe! Thus; from being part
of the
world of visible appearances and interactions thereof;
Gita trains us to see and merge with the core. She enables
us to penetrate the shackling traps of indulgence,
aversion, escapism, suppression or perversions, in the
superficial and aspects of our life.

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 on the other!

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
becomes super romance and love becomes super love!
Thus Gita trains you in super romance and super


62
love. You learn to live every moment in super romance
and super love; rather than getting worried about past
and future and subjective considerations.

How to reconcile the statements endorsing; “freedom
from cycle of birth and rebirth” and “the
phenomenon of reincarnation”? Aren’t they
contradictory?

In 5th chapter; Lord Krishna assures that you would not
be born again (Abrahma bhuvana loka punravartino
janah Mamupetya tu kaunteya punarjanma na vidyate) if
you
realize the self. But in 4th chapter; he also assures that he
would manifest or reincarnate as and when
appropriate/necessary (Paritranaya sadhunam vinashaya
cha….)

The explanations to these contradictory statements 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) and is different from rebirth, which is full of
shackles of ignorance.

Hence reincarnation and freedom from rebirth are not
incompatible!


63
What is the necessity to read Gita repeatedly?

Gita enables us to develop the conceptual framework of
our life i.e. road map to cosmic consciousness 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!

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 of Gita and thereby rejuvenates the enthusiasm
to practice that essence (NAMASMARAN). The practice
of NAMASMARAN in turn; endorses and reinforces the
conviction about the essence of Gita and makes the
repeated recitation of Gita a sublimely empowering
experience!

It is like reading about bath, which develops conviction
about the advantages of bath and actual practice of bath
that endorses the convictions about bath. Thus both are
perfectly complementary. One can compare it also; with
the reading about the advantages of exercise and actual
practice of exercise. I also learnt in the course of time
that we come across a number of situations in life, (due


64
to internal and external environment) which shroud our
consciousness, from time to time; and we tend to forget
our true self i.e. the essence of Gita and this is really a
shattering and weakening experience. In such situation,
recitation as repeatedly as possible or plausible; of Gita
and NAMASMARAN helps tremendously.

Gita is a window to sky of cosmic consciousness and
hence this window to the cosmic consciousness if closed,
we get cut off from that sky of cosmic consciousness. Or
repeatedly reading Gita is like breathing repeatedly,
which is essential for life. Repeated reading or reciting of
Gita is
like lighting (to dispel the darkness of ignorance,
illusion and slumber) the lamps every night, which are
essential to dispel the darkness. Repeated recitation of
Gita is essential for purification of mind, which tends to
get clouded from time to time; like taking bath every day
repeatedly for rejuvenation and cleaning. Gita recitation
is like taking the
hypoglycemic drugs by a diabetic patient, in the sipping
of which there is risk of increase in blood sugar to toxic
levels.
Gita is like oxygen of our soul. Jut as continuous supply
of oxygen is essential for the life, maintenance of the
supply of Gita through recitation is essential for
sustenance of and blossoming of consciousness!

Hence in 6th chapter; the importance of consistent
practice is emphasized. In my view, even somewhat


65
arbitrary and formal recitation, reading or chanting of
Gita; proves very useful (by acting at subconscious and
conscious levels); in strengthening and expediting the
process of blossoming.

The repetition is important for another reason also, which
has physiological basis. Thus repetition of Gita or
NAMASMARAN is a central nervous system activity
and probably leads to development of stronger
connections between cerebral cortex and the limbic
system, (which are otherwise very weak). This
underlines the difference between a well read individual
and an individual involved in practice of
NAMASMARAN and/or self realized individual.

Gita recitation leads to paradigm shift. Individual
becomes cosmic. Reading of Gita casually once in a
while may at best serve to feel the elation of having read
her or quote references and criticizing or praising. But
for getting the sublime experience of going beyond
subjectivity, the
essence that has to be imbibed and assimilated, which is
impossible by reading it once. (This is my experience
and hence I don’t rule out the possibility of someone
exceptional getting the sublime experience in one
reading or even without reading!)

There is one more reason why repetition of Gita makes
sense.


66
Ordinarily one’s happiness or sadness depends on the
involuntary interactions amongst the cerebral cortical,
limbic, autonomic, neuroendocrine, 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 input to;
and weak output from cerebral cortex to the remaining
systems. Repeated study and practice of Gita and
NAMASMARAN probably enhance the integration of all
systems, bringing them 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 a group involved in
NAMASMARAN; to verify; the anatomical and
physiological substrates; of the essence of global culture
which may not be accessible to crude technology.

One of the greatest lessons (one appreciates after
repetition
of Gita over a period of time is) 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.


67
It is imperative to state that for a person who does not
have the capacity to learn Gita for one reason or another;
the doors to cosmic consciousness are opened by
NAMASMARAN. NAMASMARAN is a express
highway to cosmic consciusness.

Nov 11, 2009, 10:00 am

Can the study of Gita allay various anxieties?

One of the most interesting things I learnt from Gita; and
also got thoroughly convinced in the course of time from
the practice of NAMASMARAN; is the fact that
everyone is moving towards the same goal and the same
destination.

This fact usually remains concealed and one gets
impatient
to “teach others”, “for their welfare”! Alternatively one
may desperate to learn from someone! This impatience
though natural can create condescending attitude and
develop subtle expectations such as publicity and growth
of
your (otherwise selfless) mission! The desperation to
learn can lead to slavishness and/or deception. This can
take away your peace and mar the quality of your
behavior.

When we appreciate this fact; that we all are going in
the same direction and towards the same goal, then


68
true love (probably more than that evident amongst the
pilgrims) emerges and blossoms. That is the greatest
hallmark of world culture.

Once I get convinced and clear about this fact, then 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, people of our
country, people from world and latter; even the enemies!

Even as this revelation of love is magnificent; it may not
manifest in the mind of the student of Gita at all times
and in all persons. It is natural therefore (and hence need
not be despised) that; at various stages of development
even the students of Gita can be seen frantically
advising, admonishing, preaching and also expect the
results; from
themselves and from others. But Gita surely frees the
students Gita from this in the course of time and lets us
enjoy the sublime love hitherto hidden or masked by
superficiality!

One of the difficulties in the study of Gita is that; it
can develop a doubt; “Why truth has to be shown by
some one else?” or “Why should I follow the
ancestors?”


69

As the study proceeds, however; you gradually realize
that the thought that “somebody else showing the truth”,
is because of erroneous image of “self” and the “other”.
It is also because of the faulty images of “following” and
“ancestors”. The learning or accepting knowledge should
never depend on who gives it and whether it comes from
your ancestors or contemporary peers.

The knowledge or enlightenment or revelation or
objective truth is like Sun. Sun does not belong to the
window through which His rays enter! The “truth”,
which is omniscient and omnipotent and omnipresent,
does not “belong” to any one! So it is illusory to think
that it belongs to some one else who “shows” you and
you follow!

From another angle, the idea “somebody else” is a
relative idea. If we look at ourselves objectively, then we
learn to look “me” and “somebody else” as two
individuals with no specific preference. There is no good
or bad feeling irrespective of about who is learning from
whom! This is
because the ego of petty self dissolves; as one studies
Gita with persistence. So no one is superior or inferior
irrespective of whether he/she learns or teaches. These
are only roles the individuals play!

From yet another point of view, even the idea; of
ancestors and decedents is relative; if we could look at it


70
by going beyond the framework of time. Just as right and
left depend on how we stand, similarly past and present
lose meaning if we stand beyond the framework of time.
Hence the hollow superiority or false inferiority
disappears; when; through the study of Gita we learn to
see more objectively! Hence, it is also erroneous to think
that it “belongs” to your ancestors and you are an inferior
descendent to “receive” it from them or other way round
that you great because you are teaching it to your
descendent.
!
“Truth” or “self” is beyond time and it is absurd and
baseless to be captive of superiority or inferiority
complexes (developed because of petty identity), which
come in he way realization of truth!

Isn’t it possible to develop pride about our learning
blow our trumpet?

It is quite likely to be proud in the early stages. But as we
come to know that there were, there are and there will be
millions of students of Gita learning her!

Also, gradually during study we realize that if “I” learn
Gita; it is neither a matter of pride (if acclaimed by
people respecting Gita); nor a matter of pity (if ridiculed
by people, who look down upon Gita). This is because,
from philosophical and therefore realistic point of view, I
am not


71
the owner of what all capabilities, which I have; as I have
not created them! It is simply a matter of being happy to
blossom together!

What is the relevance of virtues; described in Gita;
today?

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 either prove stupid
and invite difficulties; or wise at produce profits) and
concealing or misrepresenting the facts, (which also can
engender punishment or yield gains). 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”.

I began to understand that realization of “truth”; is a
process and it leads to expression of appropriate
behavior, conducive to blossoming of everyone and
realization of truth!


72
For this (rising above the criminal lies and gullible truths
and living effectively to reach the truth) to happen; there
are many precepts which ought to be followed from
childhood, but the most important and universally
practicable in every condition and situation is
NAMASMARAN.

What is the meaning of the verse in 6th chapter;
(UDDHARET ATMANATMANAM
NATMANAM AVASADAYET ATMAIVA
HYATMANO BANDHUH ATMAIVA
RIPURATMANA) which is very famous? How
one is enemy of oneself?

I began to understand this; by correlating it with the
previous reference to the self. Lord Krishna elucidates
the nature of real self to Arjuna in the 2nd and 3rd
chapters. He then advises Arjuna in 6th chapter, in this
verse; to rescue and uplift the other part of his
consciousness (we can call it lower or actually physical
or physiological consciousness; without being
derogatory) that has been trapped in body systems;
feelings and intellectual framework; and obviously;
prevent its further bondage. He further states that if you
do this; then you would find that that your lower
consciousness is friend of your higher consciousness
(you) and if you don’t, then you would find that your
lower consciousness is verily the enemy of your higher
consciousness (you).


73

The consciousness trapped in body, mind, ego and/or
subjectivity is the enemy if not properly negotiated with
and mastered or conquered. This consciousness 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
MAHAYOGA), that NAMASMARAN makes this
possible.

How to accept a bloody war as an opportunity?

When I began the study, it used to appear strange that in
2nd chapter Lord Krishna has referred the war as great
opportunity.

I used to find this strange and not acceptable, because of
my erroneous concepts and feelings about the violence. I
used to think that war is devilish, vicious, and avoidable
and hence should be avoided.

Later, I used to partly agree that “this war as
opportunity”
but rather reluctantly, because I used to think that Lord
Krishna justified this war because it was imposed on
them even as he had tried to avert the war through
maximum possible negotiations!


74
But now I realize that the upholding of war as an
opportunity; refers to the option (which no other living
being has) to emancipate the lower consciousness by
participating in the war to conquer all physiological
conflicts inside and social contradictions; outside!

In my view this war of rescuing and emancipating the
consciousness trapped in senses is described in
HATHAYOGA texts as KUDALINI JAGRUTI. Hence
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 global blossoming!

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 subjectivity and all
pettiness. I seem to understand now, that this; if realized
by us; can make our personal relationships far more
pleasant than one can ever imagine!
Our relationships can become sublime and can go
beyond any distance, any time and even death, through
Gita and hence Gita is a super romantic cosmic poetry.


New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikar

New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikar

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