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NEW STUDY OF BHAGAVAD GITA
DR. SHRINIWAS JANARDAN KASHALIKAR

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NEW STUDY OF BHAGAVAD GITA
STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar
November 8, 2009 11:30 am
DR. SHRINIWAS JANARDAN KASHALIKAR

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NEW STUDY OF BHAGAVAD GITA
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.
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!
DR. SHRINIWAS JANARDAN KASHALIKAR

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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.
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
DR. SHRINIWAS JANARDAN KASHALIKAR

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NEW STUDY OF BHAGAVAD GITA
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
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
DR. SHRINIWAS JANARDAN KASHALIKAR

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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)
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.
DR. SHRINIWAS JANARDAN KASHALIKAR

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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 (which is referred to as
BUDDHIBHEDA) any other person from his or her
activities of livelihood such as crafts, arts and other skilled
and productive activities. One 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.
DR. SHRINIWAS JANARDAN KASHALIKAR

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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 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
DR. SHRINIWAS JANARDAN KASHALIKAR

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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, 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
DR. SHRINIWAS JANARDAN KASHALIKAR

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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.
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
DR. SHRINIWAS JANARDAN KASHALIKAR

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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?
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!!
DR. SHRINIWAS JANARDAN KASHALIKAR