New Study Of Gita Nov 12 Dr Shriniwas J Kashalikar

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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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Nov 12, 2009 12:10 pm

While studying Gita one doubt used to nag me
from time to time. Why could not Gita create an
ideal society?

If we carefully understand the purport of Gita we begin
to realize that an individual with a vision of “ideal
society” is also a creation of the absolute consciousness
and the people opposing this are also, creation of the
same cosmic consciousness.

Thus an individual develops intense motivation to
change the society for better and make it just, as a result
of several biochemical reactions in his/her body, which
in turn are result of causes hidden in further past. These
activities keep going on irrespective of one’s volition.
This means, the objectives or aims of an individual are
themselves not “his or hers”!

So if the aims or ideals do not belong to you, (they
belong to the cosmic consciousness embodied in Gita)
then what sense does it make to expect Gita to fulfill
those aims or ideals as per your time frame, instead of
the cosmic design?

Secondly; the universe, if we observe, is never static. It
keeps changing. Thus every molecule and atom is
undergoing change. Every organism and individual, in


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terms of body and mind; also is undergoing change.
Every society also in terms of its inhabitants; its life
style; and its nature; is undergoing change.

So how can anybody expect Gita to create “unchangeable
ideal society”?

In fact, Gita enlightens us with this wisdom and hence
acts like sun, illumining the inner space of individuals for
millennia. Gita is like infinite source enlightenment
(beyond space and time). From time to time and through
ages this enlightenment manifests in appropriate
individuals and (through the medium of that person/s);
the masses. But as the individual/s and the society are
replaced, by next generation, the void is created and the
spirit of Gita has to reappear, re-manifest through other
individuals!

This cycle goes on.

It is therefore important to realize that Gita blossoms us
individually and globally; but not coercively and
arbitrarily or in a regimentalized fashion. Also, Gita
spirit keeps reincarnating as and when there is a need
(within us and in the society; because there can not be
anything like permanently ideal state of an individual
body and society)
.


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So Gita teaches us to perform SWADHARMA with full
involvement and ecstasy; without expecting anything;
especially “a permanently ideal society”.

The absolute consciousness or the spirit of Gita is bound
to take care of the present and the future from time to
time and our pleasant duty (SWADHARMA) is to study,
realize and share the enlightenment of Gita with others.
The individual and global blossoming are bound to
manifest through this enlightenment as the spring comes!

There is another reason or explanation; “why Gita can
not create ideal society”!

The world keeps on changing; beyond our subjective
concepts and even if Gita were to change the world;
exactly according to our expectation precisely, still we
would never be permanently happy because we ourselves
are changing individuals! Whatever we expect is also
changeable and hence can never give us lasting
satisfaction.

This is exactly why Gita assures that the enlightenment is
bound to re-express itself again and again whenever there
is need. So Gita teaches us to not merely enjoy the
struggle of life, but she teaches us to enjoy it like a sport,
in which we pass on the mantle to the next partner!

So it is inappropriate to expect creation of so called ideal
society! It is like expecting Sun to provide money!


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In fact; this is the reason; why we are advised not to
expect results as per “our” projections.

Can we look up to Gita for a solution in a state
of depression?

With reference to above understanding of impermanence
and realization of the transient nature of existence, of our
body, society and the universe; sometimes we tend to get
depressed (because of the attachment resulting from
habituation of our body and the environment), by the
thought of quitting them!

This depression leads to withdrawal from the struggle.
All
struggles appear meaningless; just as they appeared to
Arjuna. But even if we get dragged by this
(insurmountable?) feeling of not participating in the life
struggles (war!), it won’t be possible for us, because of
being in; inescapable physiological and social
environment and individual and social consciousness, in
which a variety of biochemical, biophysical,
physiological and social activities are bound to take
place; whether we wish or not! Escape is impossible and
involvement in them is inevitable!

Hence in 2nd chapter and latter in 18th chapter, Lord
Krishna asks Arjuna to follow SWADHARMA, which
extracts the immortal principle beyond time from this


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passing body and universe! This is like recovering the
NET PROFIT from the business of life time!

Hence it is also said that don’t worry about tomorrow.
Just follow your SWADHARMA; and for exactly
identify and
realize your SWADHARMA; you can take the help of
(as stated in 16th chapter) scriptures and/or from your
inner voice; through practice NAMASMARAN as has
been advised besides Gita, by most of the saints.

That makes study of Gita and sharing it with others a
matter of great opportunity and ecstatic privilege, for
overcoming depression, which may be generated by Gita
herself if we are too ignorant and too weak to digest the
wisdom in Gita! But the depression can be surely
overcome through the study of Gita herself (and
recitation of
Vishnusahasranam; and practice of NAMASMARAN),
by the realization that; even as our bodies are bound to
perish and our society is bound to metamorphose, we
have the golden opportunity to practice
SWADHARMA and share our convictions (and
immortal essence) with others!

With reference to verses in some chapters, such
as 3rd, 7th, 9th, 14th, 16th, I used to wonder, how
inspite of reputation of Gita as the propounder
of ultimate truth, there could still be people not
following the precepts of Gita, (who would have


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go through the fate described in Gita)? Why
they are not persuaded or converted or changed
by Gita?

The individuals all over the world; though belong to the
same specie Homo sapiens; are different in terms of their
constitutions and their environments.

Just as sunlight can be troublesome to photophobic
(those who can not tolerate the sunlight due lack of
melanin pigment in their eyes) individual, Gita can be
discomforting and disagreeable to some individuals; due
to their peculiarities.

Hence just as there can not be a permanently satisfactory
ideal society, there cannot be a permanent and universal
agreement on Gita. I learnt that even if there is absolute
truth in Gita, it can not manifest in every heart, though
one can keep sharing it; as a part of one’s
SWADHARMA. Individual and global blossoming
would keep on manifesting appropriately as and when
the time ripens; though not permanently; and though not
in exactly the same manner as we anticipated!

Is it alright if we share our perceptions without
adequate study?

There is NO limit to which Gita can be studied. Gita is
infinite in every way, even though she contains only 700


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verses. Hence there should be no inhibition to share
whatever we want to share about Gita.

Sharing the spirit of Gita; even while studying; has the
advantage that repetition of principles of Gita helps us in
developing and strengthening our convictions. Thus apart
from introducing the others, or tallying our perceptions
with others, or getting the chance to learn from others
correct ourselves if necessary it helps us in our own
blossoming. In addition, through sharing the spirit of
Gita, we are able to influence the local and global
environment and make it friendly for uninterrupted study
of Gita and blossoming of individuals and the world.
Thus sharing of the spirit of Gita (as per our
understanding) is essential and vital, for bravely and
wisely defeating the dark anti universe and antihuman
forces!

What is the essence of the terms used in 7th and
chapters?

At the end of 7th and beginning of 8th chapter; there is
mention about (KSHARA) ADHIBHOOT, (PURUSHA)
ADHIDAIVA, and (SWABHAVA) ADHYATMA,
(AKSHARA) BRAHMA, ADHIYAJNA (AHAM) and
(VISARGA) KARMA.

ADHIBHOOT is a perishable aspect of universe
including human beings.


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Individual consciousness or the unchanging vitality is
called PURUSHA (In Ayurveda, referring to individual
case; this is called CHIKITSA PURUSHA).

The essence of the intricate relationships; between
control systems and the functions and the mechanisms; is
called
SWABHAVA, or ADHYATMA. It is “physiology” of
nature (Actually physiology means study of nature if one
refers to the word in Greek)!

ADHIYAJNA is Lord Krishna i.e. cosmic consciousness
that illumines everything and everybody.

VISARGA is also called KARMA which is nothing else
but the appearance (manifestation) and dissolution of
universe in the consciousness. This concept is somewhat
similar to manifestation and dissolution of our subjective
world according to the evolution of our consciousness!

AAKSHARA is called BRAHMA. The substratum of or
backdrop of eternal consciousness that encompasses
from in and out the whole universe, space and time is
called AKSHARA (BRAHMA).

Thus to him or her, whose consciousness merges with
absolute consciousness, the whole universe appears to be
but a reflection!


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This explanation pertains to holistic conceptualization of
individual and universal existence. The semantics vary
from different schools of thought. Hence my
interpretation may not be exact like mathematical
calculations. But the essence is that; one, who learns
about his trans-temporal essence; and relationship with
the fleeting body, society, universe and a variety of
physical, chemical and
psychobiological activities; learns to “free the lower self”
through SWADHARMA and in turn, helps others to
attain the same freedom and blossom to culminate in
absolute light.

Can promoting Gita come in the way of one’s
progress?

Promoting or sharing per se, do not come in the way of
progress. In fact they can boost our motivation and
strengthen our determination and tenacity to study and
progress.

But; inadvertent, impatient and desperate efforts (and not
just sharing) to teach (in spite of having not assimilated
our perceptions of Gita) others; are often of imposing
nature; and boring to the brim to those who are not
interested! This is because we are deficient in our
perceptions and/or because those; whom we are trying to
teach; are not merely thoroughly stuck in, but are also
proud of their petty pursuits. Hence many times our


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efforts are met with deceptive appreciation; or adverse
remarks and even humiliation or insults.

Hence it is said in Gita (18th chapter) that do not teach
Gita (out of your obsession, ego, whims, fancies, even if
they be otherwise selfless; or with any other petty
purpose); to disinterested and dubious individuals.

However such unpleasant experiences; are not
uncommon; because usually one who studies Gita feels
the urge to share it with others…rather urgently! But
from such experiences; if we learn our mistake and
study with double enthusiasm and commitment, then
nothing comes in the way of progress. That cosmic
consciousness takes care of our (as well as global)
progress and blossoming!

Hence; many all time great authors like Adya
Shankaracharya and Dnyaneshvar wrote their invaluable
commentaries on Gita for the benefit of world, they did
so in full concurrence with cosmic consciousness ((not
out of
obsession, ego, whims, fancies, even if they be otherwise
selfless; or any other petty purpose). Moreover they did
not impose it on any specific individual or section of
people.
Hence their contribution is (and should be) adored world
over.

What is the purport of 9th chapter?


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In 9th chapter Lord Krishna briefly explains how He (His
cosmic consciousness) manifested and absorbed the
universe from time to time.

He further clarifies that those whose constitutions and
especially neuroendocrine systems are NOT integrated,
have no inclination to devote themselves with innate
feelings to Lord Krishna (cosmic consciousness). They
are
handicapped in this sense. They can not enjoy the
invigorating charm of deepest and selfless love! They
may pursue petty goals and may achieve them
successfully if time is favorable; and lose in such
pursuits; when time is unfavorable but suffer in both
cases due to pettiness.

However, those who get the taste of Lord Krishna
(cosmic consciousness) fall in His love. They live in full
consonance and care of the absolute truth. They do not
get harassed or entangled by petty problems.

In 9th chapter Lord Krishna explains to Arjuna that all
those who worship different deities (out of ignorance and
for personal gains) also reach him, in the course of time.

He asks Arjuna therefore to unite with his higher
consciousness i.e. Lord Krishna (cosmic consciousness);
rather than getting dragged into petty pursuits.


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The verse towards the end; in 9th chapter referring to
women, VAISHYA and SHUDRA may give impression
that it is derogatory to these groups. But that is not so.

There are subtle physiological differences amongst
different people and males and females; due to variations
in hormones, sex hormones, neuro hormones,
predominance of right or left brain, other aspects
neurological development, influences of conditioning
(causing differences in memory, linguistic skills,
mathematical
skills, capacity to visualize, capacity to discern notes of
music, ability to read in between the lines, thinking non
sequentially, aggressiveness, submissiveness, calculative
capacity, skills in handicrafts, analysis and so on). These
differences do not indicate inequality (in exploitative
spirit) but merely differences. Lord Krishna says these
qualities indicate aptitude and proficiency in a particular
field; but every possible quality has access to the spirit
and benevolence of Gita.

While writing this, I came across sudden financial
difficulties. The recovery agents from bank came home
and discussed the matter.

All the philosophy seemed to be redundant and useless.
Everything seemed to revolve around money. I seemed
to be a helpless creature, worse than someone knowing
nothing about Gita. I developed pity for myself.


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But within few minutes, the grace of Lord Krishna
(cosmic consciousness) engulfed my consciousness and
made me realize that this incident itself (and such
innumerable incidents) is “a miniaturized version of war
in Gita” and has to be participated triumphantly and
conquered! I realized that writing on Gita; has to be
coupled with actual mastery over and detachment from
dragging impact of feelings of self respect, family
relations, financial risks and public reputation and even
life! That is the spirit of Gita!

I got back overcame my disturbance and decided to
write;
come what may! I realized that; being unshakable and
dignified in NAMASMARAN i.e. in the essence of Gita;
irrespective of anything and everything; is
SWADHARMA for me (and possibly for everyone).
Thus it would be clear that; I am continuing to learn and
follow SWADHARMA; every new moment!

I have also begun to realize that this quality of being
firmly positioned in NAMASMARAN i.e. in the precise
purport of Gita; is extremely useful for blossoming
individual and universe especially if acquired by people
involved in leadership of different types and
management in different fields.

Nov 12, 2009, 8:45 pm


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At the end of 9th chapter, and in the beginning of 10th
chapter Lord Krishna assures Arjuna that irrespective of
any vices and/or sins the individual gets freed; through
devotion for Him. He also says this in 18th chapter.

How to reconcile this assurance with the notion
that good deeds yield good results and bad deeds
yield bad results? Is it not contradictory? Does
it not contradict the expectation of justice in
society?

I used to really get perplexed by such statements in many
other hymns also.

But now it appears, that what ever is visible; is only
superficial and hence partial truth and not necessarily a
complete one. So condemning some one as criminal can
be fallacious. Similarly the connection with Lord Krishna
i.e. cosmic consciousness is never apparent. Hence even
if an individual appears to be a sinner or a criminal, he
could get emancipated instantly through his connection
(which may not be apparent); with cosmic consciousness.

If we appreciate this, then it would actually help our
legal system to evolve; from callous, irrelevant and
lopsided and unjust pedantic arrogance; to enlightened
holistic perspective and structuring of laws and their
administration; closer to natural justice!


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In individual life this is important as it can take away the
burden of being judgmental; about ourselves and others;
from our head and reduces the nuisance of our ignorance
to others!

It is necessary however to also appreciate that Gita
certainly does not undermine the role of ethics and
decency required in healthy intrapersonal and social
harmony and dynamics. This is because; the concept of
good deeds and bad deeds pertains to what we do for
individual and global blossoming, especially when we
are not in apposition to understand or realize cosmic
consciousness. Hence the commandments, decrees or
precepts are formed and flow through the generations in
the form of traditions and
conventions, customs. , understand the intricacies of
philosophy. It should be clear why Gita elaborates on
good deeds and bad deeds in 16th, 17th and 18th chapters
besides in 9th also and advocates all, but especially those
who can not comprehend the cosmic dynamics, and
hence doubts to follow these precepts! These precepts
play a vital role in individual and social harmony.

The essence of the two apparently contradictory
statements becomes clear, through NAMASMARAN.

At the end of 9th chapter; Arjuna (and we) probably
becomes conversant with the life struggle and how to
focus on the absolute truth common to individual
existence and the universe.


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Why is the purpose of narration and showing
the cosmic nature in 10th and 11th chapters
respectively?

But since Lord Krishna has described SWADHARMA
through 2nd, 3rd, 4th, 5th, 6th chapters; and one’s position
in cosmic dynamics and the cosmic consciousness in 7th
and 8th chapters, and since in 9th chapter, Lord Krishna
asks Arjuna to devote to Him (cosmic consciousness);
Arjuna has a question about Lord Krishna’s cosmic
nature; and how to worship or devote this cosmic nature
of Lord Krishna.

10th and 11th chapters depict of this cosmic nature of Lord
Krishna.

Lord Krishna elaborates how He is the root cause or seed
of the seen, unseen, and conscious, subconscious and
unconscious universe. He further assures that He
enlightens the seekers of truth; who are completely
consumed and hence keep interacting intensely about the
truth i.e. Lord Krishna; in ecstasy!

Lord Krishna then describes various components of
universe, which broaden and expand one’s vision,
paradigm and perspective to become as objective as
possible.


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In 11th chapter, there is actually
VISHVARUPADARSHANA. This means Arjuna is
given special eyesight on the basis of his preparation in
10th chapter, and actually shown the infinite nature of
Lord Krishna.

Obviously; this “seeing” is not actual seeing by visual
system, but through opening up of the consciousness of
Arjuna. This is why Arjuna “sees” the future fate of
warriors. This vision is mind boggling!

Arjuna is afraid of this sight because this requires
disappearance of the subjectivity which is like death
itself!

Arjuna therefore requests Lord Krishna to appear in front
of him as a human body.

This is a very important point of transition from focusing
and worshipping the cosmic formless reality to focusing
on the human form of the Lord, which is relatively easier
because you can allow the subjectivity to gradually
disappear.

This is the reason and basis; of why most of the saints
and scriptures like Shrimad Bhagavatam advice common
men to worship God in form and practice
NAMASMARAN, which is the subtlest non visual, non
olfactory, non gustatory (in short non sensory) form of


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the Lord! It (NAMAMSMARAN) transsensory or
suprasensory and
hence; when practiced by an individual; can at best; be
barely “heard” by his inner sense of hearing, which is
quite unlike the “hearing” of sounds produced outside.


New Study Of Gita Nov 12 Dr Shriniwas J Kashalikar

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