Y O G A, S T R E S S & N A M A S M A R A N Dr

1
STUDY OF GITA

DR. SHRINIWAS KASHALIKAR

2
STUDY OF GITA

STUDY
OF

GITA

Dr.
Shriniwas
Kashalikar

3
STUDY OF GITA
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!

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.


4
STUDY OF GITA
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!

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.


5
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 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).


6
STUDY OF GITA
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
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!


7
STUDY OF GITA

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!

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!


8
STUDY OF GITA
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 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,


9
STUDY OF GITA
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 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


10
STUDY OF GITA
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.

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?


11
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) 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


12
STUDY OF GITA
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.

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?


13
STUDY OF GITA
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 (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


14
STUDY OF GITA
system (including the speech areas and 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?


15
STUDY OF GITA
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!


16
STUDY OF GITA
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 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


17
STUDY OF GITA
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!

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


18
STUDY OF 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
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!


19
STUDY OF GITA
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,
planning, administration and implementation and engender
individual and global blossoming!

November5, 2009, 10:00 am

What were the first impressions of 1st chapter?


20
STUDY OF GITA
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 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.


21
STUDY OF GITA
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 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


22
STUDY OF GITA
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!

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!


23
STUDY OF GITA

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 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


24
STUDY OF GITA
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 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


25
STUDY OF GITA
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 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!


26
STUDY OF GITA
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!

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


27
STUDY OF GITA
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 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


28
STUDY OF GITA
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
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,


29
STUDY OF GITA
feelings and the information processing in the neurons and
their network!

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


30
STUDY OF GITA
beyond the physiologically restricted sensory 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


31
STUDY OF GITA
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.


32
STUDY OF GITA
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?


33
STUDY OF GITA
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
human potential to realize this core that embodies cosmic
consciousness.


34
STUDY OF GITA
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
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


35
STUDY OF GITA
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 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


36
STUDY OF GITA
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
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!


37
STUDY OF GITA

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.

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


38
STUDY OF GITA
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.

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?


39
STUDY OF GITA
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!

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.


40
STUDY OF GITA
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
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


41
STUDY OF GITA
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
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


42
STUDY OF GITA
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.

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


43
STUDY OF GITA
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.

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


44
STUDY OF GITA
(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

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.


45
STUDY OF GITA
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
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.


46
STUDY OF GITA
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?


47
STUDY OF GITA
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
SWADHARMA and some of the relevant techniques in
brief; but which can vary according to geographical,
historical, social, religious and other circumstances.


48
STUDY OF GITA
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
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


49
STUDY OF GITA
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
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


50
STUDY OF GITA
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 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


51
STUDY OF GITA
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.

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


52
STUDY OF GITA
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!

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


53
STUDY OF GITA
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 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


54
STUDY OF GITA
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.

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.


55
STUDY OF GITA
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!

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.


56
STUDY OF GITA

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 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?


57
STUDY OF GITA

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 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


58
STUDY OF GITA
romance and love becomes super love! Thus Gita trains
you in super romance and super 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!

What is the necessity to read Gita repeatedly?


59
STUDY OF GITA

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 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


60
STUDY OF GITA
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 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


61
STUDY OF GITA
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.

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


62
STUDY OF GITA
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 substrate (which may not be accessible to
crude technology though,) of the essence of global culture.

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.

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


63
STUDY OF GITA
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 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


64
STUDY OF GITA
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?”

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


65
STUDY OF GITA
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 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


66
STUDY OF GITA
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
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!


67
STUDY OF GITA

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).


68
STUDY OF GITA

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!

But now I realize that the upholding of war as an
opportunity; refers to the option (which no other living


69
STUDY OF GITA
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.

Every single step in this direction is more precious than the
entire world, even if mountains of drawbacks and oceans of
adversities within or outside us; try to drag us back!


70
STUDY OF GITA
I have written an article entitled “Worshiping Sex” and
unknowingly or not being fully aware, I have highlighted in
it; this process of lovingly rescuing “part” of “your
consciousness” (making it your friend) from the
“physiological prisons”, rather than hating it. I can
appreciate now, the feeling of respect and adoring, towards;
sexual attraction in the universe; at the root of which, there
is motherhood and fatherhood and why it is worshipped as
Goddess Kundalini (and various Goddesses); who merges
with the true self; when appropriate.

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”!


Y O G A, S T R E S S & N A M A S M A R A N Dr

Y O G A, S T R E S S & N A M A S M A R A N Dr

Recommended

Recommended

More Related Content

Viewers also liked

Viewers also liked (14)

Similar to Y O G A, S T R E S S & N A M A S M A R A N Dr

Similar to Y O G A, S T R E S S & N A M A S M A R A N Dr (20)

More from chitreajit

More from chitreajit (20)

Recently uploaded

Recently uploaded (20)

Y O G A, S T R E S S & N A M A S M A R A N Dr