S T U D Y O F G I T A D R

STUDY OF GITA
DR. SHRINIWAS KASHALIKAR
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STUDY OF GITA
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STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar

STUDY OF GITA
3
November 4, 2009, 10:30 am
GURURBRAHMA GURURVISHNUH
GURURDEVOMAHESHVARAH
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.
ApparentlyI wanted to study something world
famous and ultimate in every sense; and hence I
began the study of Gita. But now it appears that there
was much more to it than this. Whether I studied Gita
or Gita herself made me study her, is a moot question
and I feel; the latter may be truer.
When 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, (Chaturvarnayammaya srustam…) that
he created four VARNAs and also he did not create
them. Also, even as Lord Krishna advocates the war
(tasmat uttishthaKaunteya yuddhayakruta

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nishchaya…2nd
chapter, nirashi nirmamo bhootva
yuddhayakruta nishchaya.. 3rd
chapter), he also
upholdsnonviolence and control of mind in most of
the chapters e.g. (ahinsa 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,
(ashochyanaaiva shochastvam prajnya vadanscha
bhashase.. 2nd
chapter.. ) he uses the same argument
(yadi hyaham na varteyam …and utside yurime
lokam… 3rd
chapter).
In 2nd
chapterhis argument (akirtim cha pi
bhutani….andbhayat ranat uparatam… etc) about
“what peoplewould say”, appears to be too
superficial and not enlightening or philosophical.
One can quotemany such contradictions, but that is
not the purposeof this writing. The purposeof this
writing is; to share my experiences and perceptions
as I went on studying Gita.
Apparently;the reason why I kept on studying and by
hearting inspite of contradictionswas; I realized the

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need to contemplateon the vast canvas of all 700
verses at any given point of time and possibly resolve
the contradictions; even while traveling or walking
and without having to refer a book!
But frankly speaking, I have not quite understood
why I kept on reciting and by hearting Gita, 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!
The persistence; inspite of pains and agony of
disagreement; being beyond my desire or voluntary
will, may be because of the roots it has in my
previous birth. This study may be a continuationof
what I had to leave half way in my last birth. But life
actuallyencompasses the births and deaths and hence
called ANUBANDHA and NITYAGA i.e. linked up
and continuous!The continuityis evident in such
phenomena. You may believe and appreciate this or
discard as a flight of imagination! I leave it to your
own perceptionsand experiences!
I had tried to write on Gita about ten to twelve years
back, but later I stopped as I was not quite satisfied
and was not at ease; with my own interpretations.

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Not that now I can claim to have understoodGita
completely, but I am convinced that Gita enlightens
us for the journey that beings from ignorance,
individuality and timed and mortal existence and
heads towards the self realization; universality and
trans-temporal immortal consciousness respectively!
At this junctureI see; that Gita deals with various
physical, instinctual, emotional and intellectual
activities at individual level, the relationship of these
with the universe and the relationship of all these
with past, present and future; and the all
encompassing natureof our cosmic being.
Gita deals with the principles involved in what
happensin an individual, society, and in universe,
from all eternity to all eternity, which may be termed
cosmic dynamics or cosmic orchestra; including the
role of an individual blossoming in it!
I have realized that I may not understandGita, I may
misunderstand Gita or I may partially understand
Gita. In any case it is useful; because; that kick starts
the exciting voyage of enlightenment and
blossoming!

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Completeunderstandingof Gita is impossible,
because it is trans-intellectuali.e. beyond the three
levels of consciousness (SWPANA, SUSHUPTI and
JAGRUTI, i.e. dream, sleep and wakefulness
respectively) and four modes of communication
(VAACHA) viz. PARA, PASHYANTI,
MADHYAMA and VAIKHARI, i.e. communication
from the root of one’s existence without articulation,
communication from the primitive instincts,
communication from autonomicnervous system and
communication as articulatedand spoken
respectively. It is appropriatehere; to indicate that
these modes of communication seem to express the
deeper and deeper aspects and with greater and
greater genuinity. However, even if I don’t
understandI have the freedom and opportunity to
keep on studying Gita and merge with my own
cosmic consciousness and be empowered enough to
relinquish; “my” then redundant;intellectual,
instinctual, emotional and instinctual realms and
material possessions and body, at appropriatetime;
with fulfillment and victoriously, akin to a
blossoming flower; that emanates its pleasant
fragrance (without reservations and any kind of pain
or discomfort whatsoever)!

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Now before I go ahead, I must state here, that
NAMASMARAN enabled the much necessary
paradigm shift for “understanding” Gita and Gita
made it possible to adhere to apparentlymeaningless
and unglamorous activity such as NAMASMARAN!
But most importantlyit is the cosmic consciousness
(Guru) that has made all this possible and which is
benefiting millions!
I am planningto write on individual chapters as and
when it becomes feasible. But in as much as I don’t
want to keep any copyrights; so that anybody in the
world; could utilize these shared perceptionsfreely, I
would also like to clarify that; just as well meaning
use of these would aid in universal blossoming; the
plagiarism of this material in any form with vested
interests and mercenary motives; would prove
detrimental to the plagiarists and their readers; and
hence to everyone.
November4, 2009, 4:30 pm.
Amidst the cacophonyof needs, wants, passions,
infatuations, goals, dreams and aspirations, which I
was conscious of, there was inexplicable and
subconsciousundercurrentthat seemed to give
sometimes incomprehensibletwists and turns to my

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life; beyond my toleranceand forbearance. These
twists and turns seemed to shake and stir me from
deep within! Added to all this was; study of Gita.
Even as it appeared to create turmoil within my
intellectual and emotional framework; I could not get
rid of it, till today!
This is why, I feel it has link to my past life! The
cosmic consciousness (guru) i.e. the field; guides us
throughoutour different contingent lives!
It is just in recent times that I have started
appreciating that Gita has the nectar of immortality
that is beyond individual consciousness.
But I must share with you that Gita kills one’s
subjectivity, which is like a dying experience! This is
why at earlier stages I felt it was brutallyfrightening
to study and internalizeGita! But even then, Gita
immersed me in herself, which is why I feel my study
has link with my past life!
I used to sometimes worship Gita and sometimes
contradict her; without seriously studying! I often
merely used some quotationsfrom Gita for proving
my point and to impress the audienceand feel good
with myself. But now I know that it is was getting
enamored or repulsed by experiencing the periphery

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like enjoying or hating the fruit by merely eating the
skin of the fruit!
During my study in college and medical college I
used get enamored by unusual terminology and
bombastic uncommon words and feel elated. In that
frame of mind; the words of Gita appeared too simple
to covey much content! I never quite understood
then, how and why Gita could enjoy such a coveted
position and reign supremacy in world literature;
inspite of simplicity!
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 wrong. Today I
feel that Gita can benefit all the children in the world
to develop and toneup their central nervous system
(includingthe speech areas) and enhancetheir
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
understandingthe intricacies, which one can
appreciateat a later stage of development!
As a student of physiology, I am sure that; by
hearting of certain facts, meaningful hymns,
philosophical or scientific sutras (e.g. those from

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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 of
clarification should not be encouraged as it can be
hindrancein 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 understandthe
nutritive principles in that food!
While studying Gita I realized that questions should
not be discouraged. In fact they should be
encouraged, but it must also be clear that all
questionsmay not be answered and if answered, the
answers may not be understood. Hence insistence on
clarification should not be encouraged. Humility and
patience are very important. Besides, hidden
meanings are not understoodby casual reading and/or
egocentric approach under the spell of egalitarian,
utopian or any such philosophicalthought. Moreover;
Gita can not be appreciated by individualistic trends
or socialistic dogmas; hidden underthe 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) opens the doors to

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enlightenment and blossoming at individual and
global levels!
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 consonancewith nature; to
one’s complete fulfillment and greatest satisfaction.
Gita enablesone to blossom in such a way, that
subjectivity gets shed off smoothly; while global
unity and harmony begin to pulsatein one’s heart!
It is worthwhile to share with you here; that today I
feel that; opportunityto study Gita is a one of the
greatest treasure in my life for me.
November4, 2009
9:45 pm.
During my first few years of study of Namasmaran,
Vishnusahasranama and Gita, I was instinctively or
intuitively convinced that the essence of the teachings
of saints and philosophicalliteraturewas not in
opposition to the idea of social justice and material
abundance;explicit in socialistic and leftist way of
thinking. I felt that inequalityand exploitation were

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aberrations; and in no way; teachings of saints and
Hindu philosophy.
During those days equalitymeant a lot to me;
because inequalityseemed to symbolize exploitation.
But gradually it became clear that being not equal can
mean merely being different and complementary(and
not necessarily unequalin the sense of constituting
antagonistic relationship of exploiter and exploited)!
Hence I was possessed by only one question: How to
show that Hindu philosophy, which was and is
acceptable in the mainstream society; is in favor of
the essence of socialism and communism in terms of
welfare of all? I was obsessed by only one concern:
Showing that the philosophyof Hindu dharma and
teachings of saints advocated more appropriate,more
humane and more progressive complementarity and
so I wrote my comments or interpretationson Gita
and Vishnusahasranamand Namasmaran; with this
conviction in mind.
But as the time passed, I started realizing that even
though my efforts were honest, they were subjective,
incomplete. They did not convey absoluteor
objective truth.

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But having not realized this enigma; I was really
frustrated because I didn’t quite understandthe subtle
difference between subjective and objective
perspectives. I was unableto see how my efforts;
admired by most readers; could apparentlymake no
impact (in terms of socio cultural and politico
economic conditions) on the society!
In spite of my frustration, I still felt quite strongly
that spiritualism; if it is real; then must blossom the
universe in every possible way.
GraduallyI began to realize that, even as my
conviction was correct according to me, it was
useless or counterproductive to simply despise both;
my own short comings as well those of the others.
Thus, I stopped despising what ever was being
marketed underthe guise of spiritualism; constituting
mainly devotional songs, dances and eating good
food! I realized that there was no sense in getting
frustrated, feeling guilty, accepting defeat or blaming
the “spiritual” activities going on, irrespective of
their tarnished image in the society!
I realized that, what is required, is blossoming
together and empowering one another; through the
study and practice of NAMASMARAN and Gita.

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Everyone would then (at appropriatetime) realize
that calling oneself “spiritual”in absence of global
blossoming (in every possible way) is actuallybeing
escapist and/orschizophrenic and through this
realization; grow from within; rather than remaining
in fool’s paradise of so called spiritualism! This
would lead to intellectual, emotional, instinctual and
physical actions; in terms of globally nurturingpolicy
making, planning, administration and implementation
and engender individual and global blossoming!
November5, 2009,10:00 am
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
if 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 probablyalso to fill the void

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in me; and actuallybecause Gita “swallowed” me as I
have mentioned earlier!
I did not quite understandthe 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 seem to understandhow 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 actuallyGita relates to the higher self in an
individual with his lower self.
This seemed impressive but could not explain the
relevance of Arjuna’s arguments about VARNA
SANKAR i.e. haphazardand lawless marriages
amongst different strata and groups in society and
their ill effects.
At this junctureit seems; that Gita actuallydeals with
the individual, existence, universe, the time and
cosmic consciousness. She also deals with different
stages of human development from SADHAKA i.e.

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seeker and SIDDHA i.e. enlightened individual and
the various ways and techniquesto attain the ultimate
state of liberation.
Initially I used to feel that Gita relates to individual
emancipation and hencefelt that there was nothingin
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 pleasurableinfluences in life) and
absence of the 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!My obsession and
yearning that “I have to change the world for better”
could not get satisfactory solution from Gita!
Moreover; I was expecting some kind of a blueprint
for the universal welfare; and since I did not find it; I
used to feel that Gita is individualistic and hence of
no consequencesfor the global welfare. Naturally I
was not quite in love with Gita. In fact I read and
studied it with reluctanceand as if because;
somebody was pushing me from within to study it
persistently.

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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 I was
completelyconvinced by it. I was probablylooking
for clearer blueprintin Gita. But since Gita does not
give any such blueprint,I was rather getting
depressed by reading Gita. This was a kind inviting
trouble!
However gradually; in 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) way of everyone in the world!
Sometimes I thought Gita was producedon
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; because these feelings had
nothingto do with what I was looking for in Gita! I
was really not concerned and botheredwhether Gita
was created by one or many and whether on
battlefield or elsewhere!

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Some peoplesaid that it was not properto read Gita
at home as it leads to conflicts in home and some
peoplesaid 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 unrelatedquestions and problems
such as those of war and death!
Arguments that Gita preachesviolence and the
opinion that she promotes inequalityand exploitation
appeared too superficial and based on casual reading
with preformed notionsand prejudices; though I was
not decided over these issues.
Many peoplein the world alleged then and do so
even today; that; Hindu scriptures such as VEDAs,
SMRUTIs (Compilationsof rules, regulations and
practical techniquesfor social stability, growth and
harmony) advocate inequality(and hence
exploitation). This was because of the labor division

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that continuedthrough generations, in a structured
form. It is true that various influences such as
military invasions and religious persecutionstore
apart the fabric of holistic Hindu philosophyand way
of life, into arbitrary, coercive and at times absurd
traditionsand conventions, but it does not renderthe
Hindu philosophyas such; exploitative, outdated and
counterproductive. I began to understand 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
simultaneouslyaiding the blossoming of the universe.
Those studying it superficially could not see this
potentialin the Hindu scriptures, which could
rejuvenate, regenerate and even revive the chaotic
and turbulent human civilization all over the world. I
realized this sooner or latterand felt greater and
greater need to explore the heart of Gita. I started
getting as if hauntedby a beautiful and barely seen
blurred light in the core of Gita.
The 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

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in this situation!This makes Gita the ultimate
counselor!
I now feel that; Gita deals with war of higher self
with the lower self in an individual, where the lower
self is attached to many likes and dislikes! This
attachment is depicted in terms of attachment (like
that for suicidal and destructive addiction)for the
relatives even if they were social psychopaths. This
attachment leads to despondentretreat 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 surrenderof higher self
to lower self, or surrenderof 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 simultaneouslydeals 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; naturallymanifest in family and social life.
If our response is of surrender, MOHA then it is
detrimental to an individual as well as the society.
I think, I can appreciatethis previously unwantedand
irrelevant and hence unpleasantbut unavoidable and

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eternal war within and out! In fact knowledge of Gita
makes it clear that presence of this war and its
comprehension is a golden opportunityto live in
SWADHARMA and achieve individual and global
blossoming!
Strange though it may appear, it is true that this
internal and external war is a productof 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!
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
explanationand justification of such despondencyin
the form of apparentlysublime values and concerns;
as advanced by Arjuna.
Thus Arjuna is dismissing the idea of killing teachers,
brothersand other loved ones by forecasting the

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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 erroneousarguments! Thus
Gita creates a strong case for individual and social
mediocrity, individualism, pettiness, gullibility,
defeatism, and despondencywith 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 uniquein
NOT providing an arbitrary blue print that upholds
individualism or socialism; but enlightens the root of
our being and provides freedom and blossoming of
individuals and the universe simultaneously. This
understandinghas 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 understandthat Gita is more
personal and more social in true sense because she
takes us to the core of both!This makes her really
absolutelyaccurate, just and totallydemocratic 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

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come out of the limitations and inadequacies of
individualistic and socialistic philosophies.
Through depicting the individual and social
despondence(representedby 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
chapterand then offers the
omnipotent and omniscient panacea to such
despondenceand decay that surfaces repeatedlyin
the human civilization throughouthistory; from
millennia to millennia and time and again; from the
very source of eternallyprovident and
rejuvenatingcosmic consciousness!
November5, 2009;10:00 pm
After creating a strong case for the despondence;like
a devil’s advocate; in 1st
chapter; the propounderof
Gita straight a way proclaims the aphorism that you
don’t die; in 2nd
chapter!
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?

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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 conceptualpremises!
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
personallyrealized) that a) nothingis destroyed b)
consciousness; thoughts, feelings, time, space, energy
etc do not have the same kind of “existence”, “birth”
or “death”and c) ‘beginning and end’ are human
concepts; derived from the limitations of
physiological state, consciousness, perceptions,
thinking, feelings and the information processing in
the neuronsand 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.

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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 bloodof 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
conscientiousindividual despised the killing of his
brothers. I am sure that any sensitive and
conscientiousindividual 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 potentiallymuch more
than that!
November6, 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 is consciousof what
others are not); sees that Arjuna is not able to see the
truth beyond the physiologically restricted sensory
perceptions, like most peoplein the world! This

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inability to see beyond physiological boundaries,
leads to either arrogance or despondence.
Lord Krishna notes that Arjuna has been paralyzed
(inappropriateconation or response) due to
inappropriatefeelings (affect) resulting from this
erroneousperception(cognition). This syndrome
(actuallyuniversal) 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, philosopherand guide; he disapproves
Arjuna’s response as totallyunbecomingfor Arjuna.
He declares it as totallyinappropriate and impotent!
He explains to Arjuna that love and attachment to the
bodies of all the warriors representing sociopathic
elements; (and lower elements in us which cloud our
perceptions, vulgarize our feelings and deteriorate
our actions) is inappropriate. Such wars keep

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repeating in the societies (between socially
benevolent 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
considerationsborn 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
ourselves enthusiasticallywith all might, in such a
wars (outside and inside)! These outer and inner wars
are actuallyconsidered 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 because it is in
tune with and to reach the cosmic consciousness.
This is similar to clinically accuratesurgical
treatment; which can be required for the health of the
whole body (and society) and is totallydifferent from

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29
indiscriminate violence or indiscriminate
nonviolence, born out of ignorant and subjective
premises.
It has to be remembered that through out hereafter;
Lord Krishna keeps describing how one can conquer
the physiological (individualistic and petty) elements
in body (which mar the consciousnessand 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 tunewith the
infallible cosmic principles! He enlightens Arjuna
(and the world) that such state of being (in union with
immortal consciousness) and actions springing
therefrom; is called SWADHARMA.
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?”

STUDY OF GITA
30
Arjuna asks this question in the 3rd
chapter.
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 probablycompliment 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 consciousnessadequatelyblossoms in
an individual through NAMASMARAN, the
conceptsof 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 peopleof world) could gain from
Gita; and that is more precious than anything else in
the world; and even the world itself!
November7, 2009;12:10 pm
In 2nd
chapter Lord Krishna declares the aphorism of
immortality of the core of universe and individual;

STUDY OF GITA
31
and human potential to realize this core that
embodies cosmic consciousness.
But Arjuna (and student of Gita) cannot experience
the immortality right away!
Lord Krishna therefore (apart from explaining the
ways to rise and conquerthe 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 hence
any person who goes astray (due to his subjective;
whether individualistic or socialistic; paradigm) from
this SWADHARMA; is boundto be ridiculed as
coward! 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 viz. 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
connectedwith the cosmic consciousness (YOGA);

STUDY OF GITA
32
and do not get distracted by the illusive results and
those who do not know this; get cut off from the
cosmic consciousness and their perceptions, feelings
and the quality, methodology and the elegance of
their actions get marred. They develop the illusion
that their limited existence is the doer of everything;
(treating the subordinateas master); and vacillate
between pride and pain from the changing results of
their inappropriate actions.
The 2nd
and 3rd
chapters begin with Arjuna’s
reluctanceto participatein the war, and be contented
without botheringabout the gains of a bloodywar!
But Lord Krishna identifies the subtlenihilism,
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 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?).
He clarifies that any one who tries to live in inaction,
deceives himself or herself. The only way to
liberation is to practice SWADHARMA.

STUDY OF GITA
33
Lord Krishna says, whether the cosmic consciousness
expresses itself in actions or the actions reach you to
the cosmic consciousness; both are essentially not
different. The first is called JNANAYOGA, where
apparentlyconsciousness is predominantand latter is
called KARMAYOGA, where apparently; the actions
are predominant. Thus the actions which spring from
the cosmic consciousness(e.g. as a result of the
practice of NAMASMARAN), are the ones which
lead to realization of cosmic consciousness and hence
are called liberating or freeing actions!
Lord Krishna then highlights the cycle of naturein
which universe manifests from and again dissolves
into the consciousness and suggests that when the
society and the individual conform to the innate
principleof nature, they blossom together.
He also points out that those who don’t conform to
these principles, never blossom themselves and also
become obstaclesin the blossoming of others. This
happensbecause of their being overwhelmed by their
own subjectivity (individualistic or socialistic whims
and compulsions). This can happen also because of
the superiority or inferiority complex developed
about their environment, conditions and apparently

STUDY OF GITA
34
unglamorous or despised nature of their
SWADHARMA.
Lord Krishna elaboratesthat since everybody is not
exactly the replica of anotherperson and the
constitutionsare different; the nature of
SWADHARMA varies. He reiterates; that even in
such a situation; it is important not to get bogged
down by the deceptive external and internal
influences and persist on one’s SWADHARMA,
even if one has to die in return!
Initially this appeared a bit harsh. But when I keenly
thought over, I realized that living devoid of
SWADHARMA is itself like death!Hence
SWADHARMA is preferable even in the face of
death, because it is the (only?) express highway of
individual and global blossoming!
November7, 2009, 3:30 pm.
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

STUDY OF GITA
35
reveals to him His immortal and true nature and that
it is he (cosmic consciousness) that keeps
reincarnatingand 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 (probably
through rising consciousness in an individual as well
as society) and annihilatesthe demonic and devilish
forces of darkness, which obstruct the blossoming of
individuals, society and the wholeuniverse and one,
who realizes this, (either is united or) unites with the
immortal consciousness!
After revealing His cosmic nature, Lord Krishna
elucidateshow from the consciousness; different
VARNAs i.e. four main 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
which is essential for world activities, but does not
directly participatein them.
He also states that peoplework according to their
stage of evolution; through different yajnas,
pranayamas, and humble dialogue with a guide and
reach enlightenment.

STUDY OF GITA
36
Lord Krishna points out how the conflicts between
upperand lower naturecan 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.
November8, 2009 11:30 am
In 5th
chapter the discussion begins with a doubt;
about the choice between SANYASA and YOGA.
I think the word SANYASA here, pertains to
renunciationor asceticism; i.e. departurefrom all the
day to day activities required for the normal social
life and YOGA pertains to participation in these
activities; by following SWADHARMA. Gita has
reconciled that both culminatein cosmic
consciousness; and constitutetwo ways suitable for
two varieties of individuals.
Why should Arjuna repeat this question?
The answer is; understandingsupremacy of
SWADHARMA is not adequate.Because, in spite of
understanding; the inertia keeps on surfacing and

STUDY OF GITA
37
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 irresponsibleinaction,
indolenceand parasitism (probablyas a reaction to
harrowingly and violently stressful petty pursuits
intermingled with fanatic ideologies of so called
“individualism” or “socialism”)!
Arjuna’s repetition of the question underlinesthe
importance, span and sway 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
conquerone’s petty selfishness; but can succumb to
the escapist, defeatist and irresponsible indolenceand
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

STUDY OF GITA
38
usually impulsive and not true renunciation. Such
renunciationis because of repulsion (for day to day
activities SWADHARMA; which appear mediocre
and unattractive; but can serve the purposeof
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 transactionsof family and
society. They renouncethe world and accept
SANYASA just as ripe fruit falls from the tree. Some
otherindividuals understand and realize the true
natureof the world through SANKHYA philosophy
without going through the experiences a common
man.
Being aware of this, Lord Krishna clarifies that we
should not get enamored by the SANYASA and
SANKHYA philosophybut 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 elaboratesthe sublime
characteristics of practitionerof SWADHARMA,
which elevates the individual in a blissful state that is

STUDY OF GITA
39
beyond physiological boundariesand beyond all
petty and subjective considerationsof life!
November8, 2009, 4:30 pm
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, emotionallyand intellectuallyand
according to one’s capabilities and skills, but with the
goal of getting freed from the subjectivity and
merging with the cosmic consciousness.
Gita states that; one should never dissuade (which is
referred to as BUDDHIBHEDA) any otherperson
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 absolutetruth.
Lord Krishna reiterates this even in 5th
chapter.

STUDY OF GITA
40
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 natureof YOGA.
YOGA in true sense means all activities doneto
merge with the absolute.This YOGA is impossible in
presence of SANKALPA i.e. subjective (erroneous)
projectionsor utopia!You can imagine that
SANKALPA or individual or subjective goals; act as
leakages and hinder the merger of individual
consciousness with the absoluteconsciousness! It is
exactly like leakages in the pipes through which you
cannot pump water to higher floors.
Even though these conceptspertain to individual and
global blossoming, they also make sense in day to

STUDY OF GITA
41
day activities. Thus if you don’t depend on results;
you can avoid self destructive responses (out of
excitation or depression) to 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
understandingand anticipation of results is bound to
be and has to be there, so that you can perform the
action elegantly and diligently. Gita upholdssuch
continuedimprovement in technique by anticipation
of results; from which your feelings and responses
are not marred.
November8, 2009 7:pm
There are many postures, mudras, pranayamas etc
apart from propernutrition,sleep etc. which are
important aspects of life, which ought to be cultivated
right from childhood, so that YOGA becomes
possible.
Lord Krishna does not elaboratein 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 suitabletechniques;
according to one’s physical and social environment,
conducive to reach the goal!

STUDY OF GITA
42
Lord Krishna reassures Arjuna (and everyone) that
dedication and consistent study and practice make
YOGA 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. self realization in the next birth, adorned
with the necessary qualities.
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 understandingand further emphasizes
the importance the focus on the goal viz. self
realization i.e. completesubmission of the
subjectivity to Lord Krishna i.e. objective or cosmic
consciousness.
6th
chapter; (like the 16th
,17th
and 18th
chapters)is
important for any educationist, educationpolicy
maker, educationaladministrator, teacher or trainer in
the world, so as to work holisticallybecause it
outlinesthe actual factors which contributeto the
process of blossoming, includingdiet and nutrition in
brief!
10:00 pm

STUDY OF GITA
43
It is easy to understandhow 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 productionof
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.
In 7th
chapter Lord Krishna narrates his omnipresent
natureto Arjuna and indicates how only few realize
this nature and how others do not realize this! He

STUDY OF GITA
44
explains that he is the light beyond the physical light
and remains unseen by eyes!!
November9, 2009 11:30 am
In 1st
chapter, there is depiction of subjective; and
hence (inspite of being very conscientious);
erroneousperception, feelings and response of
Arjuna.
In 2nd
chapterthere is elaborateexplanation 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 accuratecognition, 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
understandingthe “road map of blossoming” in the
process of consciousevolutionary 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

STUDY OF GITA
45
geographical, historical, social, religious and other
circumstances.
7th
chapter is meant for reinforcing these ideas by
pointing out how peoplein, crisis, need, greed or
intellectual and emotional yearning may get attracted
to the absolutetruth.
In 7th
chapter Lord Krishna reveals His omnipresent
natureand indicates how he i.e. cosmic
consciousness; is present in every visible and
invisible aspect of the universe and how only few
realize this natureand how rest others; do not realize
this! This can become clear to a discerning student;
when he would appreciatethe stanza elucidatinghow
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 consciousnessin an individual and the
world; and therebygetting freedom from petty, mean
and trivial but strong bondages. In 7th
chapterthere 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 reunitewith
immortal self.

STUDY OF GITA
46
NaturallyArjuna would ask about the natureof 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 between the
cosmic panorama and the individual and their
relationship!
But before we discuss this further, I think it is
important to talk about nonviolence.
AHIMSA i.e. nonviolence; appears in chapters such
as 16th
. In my view this AHIMSA refers to negation
or disapproval of indiscriminate violence committed
underthe influence of utter darkness of ignorance (a
variety of activities destructive to self, society and the
universe).
Unqualified and indiscriminate nonviolenceis NOT
advocated in Gita, which is clear from the repeated
appeal by Lord Krishna to Arjuna (and every one) to
participatetin the war against darkness and
destruction (outsideand inside).

STUDY OF GITA
47
It is important to realize this to avoid perennial
schizophrenicstate of upholdingindiscriminate
nonviolence, (without being completelyconvinced)
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,
killing peopleof other countriesfor the so called
national interest, pride and profit, killing alleged
criminals by death sentenceand implementing a
variety of deterrentpunishments; and most
importantlyunleashingpolicies (in all the fields)
detrimental to the blossoming of individuals and the
universe.
If we understandthat AHIMSA means NOT
indiscriminate nonviolence; but; protectionof
everything conducive to individual and global
blossoming and destructionof 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.

STUDY OF GITA
48
If we keep on trying to uphold AHINSA as
indiscriminate nonviolence, then it creates value
crisis and semblance of schizophrenia(contrasting,
conflicting and contradictorythoughts/feelings and
actions); in everyone and everywhere.
2:00 pm
I found that the prescription of blossoming and
merging with the absoluteconsciousnessthrough
various techniquesand through comprehension of the
nature and interactionsbetween the cosmos and the
individual; and practicing SWADHARMA; in 7
chapters; are not as simple as they appear!
In daily routinewe 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 inappropriateperception generates agony and
urgency to respond. But since the response is usually

STUDY OF GITA
49
ineffective (because of not being in conformity or
harmony with the nature)one becomes agitated
and/depressed.
Actually in such a situation the prescriptionsin Gita,
or the simplest means such as NAMASMARAN
advocated by saints and seers from all over the world,
must be practiced with greater conviction! But one
can not “see” how it would rectify the perceived
pathosin personal or global life (even if it be
erroneous);and hence tends to enter in a vicious
cycle of increasing distress. It is at this point that
your SHRADDHA (which means unconditioned
devotion and dedication without any petty motive)
can rescue you from the vicious cycle of distress and
help you enter in wellness cycle.
In 6th
chapter therefore it is reiterated by Lord
Krishna that mind is fickle and likely to fluctuateand
vacillate, but one should keep on trying; with
victorious attitude!
Sometimes I find that no one seems to see; how
holistic perspective can create the difference in
different fields and hence become nervous. This is
because of getting hurt by the agonizing plight of
peoplein the world due to a variety of factors, but
mainly lack of holistic perspective and spirit of Gita,

STUDY OF GITA
50
amongst ht policy makers. 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
chaptersand latter
in 9th
and 16th
and 18th
chapters; that one would never
fail if marches on this path!
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 absoluteand keep working in its
light to the extent it is possible at any given time and
in a victorious manner.
That is exactly the reason why I am writing this; and
making available for free download for sharing with
any one and everyone in the world without any
precondition!Trying to keep yourself connectedwith
cosmic consciousness; keeps you reassured on the
one hand and active participation in an appropriate
manner (SWADHARMA); buoyantlycharged; on the
other.

STUDY OF GITA
51
4:30 pm
.
The idea of arbitrary suppression or unabated
indulgence do not find place in Gita. Similarly
regimentalized stereotypes proceduresalso do not
find place in Gita. That makes Gita somewhat
ambiguous initially, but as you go on internalizing it
you find that she is basically universal in nature. In
3rd
chapter, 4th
chapterand 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!
In 8th
chapter Lord Krishna clarifies that a person
engaged in SWADHARMA through intellectual,
emotional, instinctual activities actuallyis connected
with the absoluteand objective reality and hence
does not get entangled and shackled in the repetitive
basal cycles through different births.
There is also a declaration applicableto bright and
dark external and internal environments, which lead
to the fate of an individual. Thus individual is

STUDY OF GITA
52
influenced by adverse external physical, chemical
and psychological activities and inner hormonal,
autonomicand central nervous activities. But it is
also assured that any one who keeps trying; reaches
the summit of union with cosmic consciousness.
Nov 10, 2009, 11:15 am
I write on day to day basis rather than sticking
serially and sequentiallyto 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
nothingto say about them at that time, but latter
additional perspective and insights develop in the
flow writing; and deserve expression even if it may
appear out of context.
In the 2nd
chapterYOGA is defined as (ultimate)
elegance or perfection in skill; but otherway round;it
also implies that the greatest skill or perfection in life
is to realize YOGA!
There is elaboratediscussion in 2nd
chapter; on how
physical senses should be controlled. But if one takes

STUDY OF GITA
53
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 indulgence.
Gita is uniquein 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 and all. This is really universal
thought; in view of the different physiological and
otherneeds of peoplein 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
appropriatemanner.
In this context, one can appreciate the perspective
born out Gita study abut sex education.

STUDY OF GITA
54
In light of Gita; we should learn and teach the father
and mother principles and parentalcare; so that we
don’t develop disgust for sex and succumb to sexual
aberrationsor perversions on the one hand; and don’t
develop carnal sexual obsession and don’t get trapped
in unendingand unsatisfactory indulgence in sex.
Such holistic correctionscan be made in all walks
education.
It is nice to share here that I found study of Gita
different from study of many other books. The study
of Gita 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! This is certainly difficult
to agree intellectually, but can only be experienced.
Anotherpoint that struck me is: Gita teaches and
trains us to enter the center of universe! Thus from
the world of visible appearancesshe trains us to see
and merge with the core, rather than getting rapped in
the superficial and shackling aspects or running away
to fall in escapist trap!
Thus Gita does not advocate renunciation of the
world on the one hand and does not justify or glorify

STUDY OF GITA
55
the unendingand unsatisfactory retrogressive
shackling in petty pursuits as well!
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 (and love in general) become superromance
and super love! Thus Gita trains you in supreme
romance and super love. Rather than getting worried
about past and future, you learn to live every moment
in love!
Anotherinteresting aspect of Gita is; you begin to
refer to Gita as “she” and not it. Because Gita
becomes even more valuable than “living” and
“loving” mother!
In 5th
chapter; Lord Krishna assures that you would
not be born again if you realize the self. But in 4th
chapter; he also assures that he would manifest or
reincarnateas and when appropriate/necessary.
The explanationsto these contradictorystatements
are:
1. Lord Krishna’s reincarnationis represented by the
awakening of consciousness in every individual from
time to time.

STUDY OF GITA
56
2. The reincarnation is progressive sojourn of life of
an individual (who is either already enlightened or
gets enlightened) for guiding the mankind and is
different from rebirth, which is full of shackles of
ignorance.
Hence reincarnation and freedom from rebirth are not
incompatible!
Gita guides us to develop the conceptual framework
or blueprint of our life 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 structureis
essential and complementaryto physiological
function and vice versa. But when you go deeper;
both seem to be indistinguishable!
One of the most important things I learnt probablyas
a by productof studying Gita; is practice of the
essence of Gita is immensely important. Repeated
reading or recitation of Gita consolidatesthe
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

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57
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, and we tend to forget our true self i.e.
the essence of Gita and this is a really a shattering
and weakening experience.
Hence in 6th
chapter; the importanceof 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 anotherreason also,
which has physiological basis. Thus repetition of Gita
or NAMASMARAN is a central nervous system

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58
activity and probablyleads to development of
stronger connectionsbetween cerebral cortex and the
limbic system, (which are otherwise very weak). This
underlinesthe difference between a well read
individual and a self realized individual.
Thus one’s happiness or sadness depends on the
involuntary interactionsamongst the cerebral
cortical, limbic, autonomic, neuroendocrine,
endocrineand 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 probablyenhancethe integration
of all systems, including right and left brain; bring it
underhigher controlssuch as cerebral cortex,
conscience and cosmic consciousness and effectively
lead to harmoniousbehavior; blossoming one and all.
One can study the changes in the brain from this
point of view, in a controlgroup and the one 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.

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59
One of the greatest lessons 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.
Nov 11, 2009, 10:00 am
One of the most interesting things I learnt and also
got thoroughly convinced in the course of time from
the practice of NAMASMARAN and Gita; is the fact
that everyone is moving towards the same goal and
the same destination.
This fact usuallyremains concealedand one gets
impatient to teach others “for their welfare”. This
impatience though natural can create condescending
attitudeand develop subtleexpectationssuch as
publicity and growth of your (otherwise selfless)
mission! 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 (probablymillion times more than that

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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 and latter;
even the enemies!
Even as this revelation of love is magnificent; it may
not manifest at all times an in all persons. It is natural
(and hence need not be despised) that; at various
stages of development we frantically advise,
admonish, preach and also expect the results; from
ourselves; and more so from outside!
It is also true that study of Gita can develop a doubt;
“Why truth has to be shown by some one else?” or
“Why should I follow the ancestors when I am ‘more
evolved’?” As the study proceeds, you gradually
realize that “truth”or “self” is beyond time. You
develop superiority and inferiority complex; turn by
turn; because of your petty identity, making me
superior to posterity and inferior to ancestors!

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61
If “I” learn Gita it is neither a matter of pride nor a
matter of pity. It is matter of being happy to blossom
together!
In Gita, there is a reference to virtues in many places
including16th
and 18th
chapters.
One of them is “truth”.
In everyday practice, there is always a conflict
between loyal description of facts (which can prove
stupid and invite difficulties; or wise at othertimes)
and concealingor misrepresenting the facts, (which
can engender punishment or bring loads of profits).
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 donewith 100%; loyalty and
fidelity”.
I began to understandthat realization of “truth”;is a
process and it leads to expression of appropriate

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62
behavior, conducive to blossoming of everyone and
realization of truth!
For this (rising above the criminal lies and gullible
truthsand 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 practicablein every condition and
situation is NAMASMARAN.
In 6th
chapter there is a verse; which is very famous.
UDDHARET ATMANATMANAM NATMANAM
AVASADAYET
ATMAIVA HYATMANO BANDHUH ATMAIVA
RIPURATMANA
Lord Krishna elucidatesthe nature of real self to
Arjuna in the 2nd
and 3rd
chapters. He then advises
Arjuna in 6th
chapter, to rescue and uplift the other
part of his consciousness (we can call it lower or
actuallyphysical consciousness; without being
derogatory) that has been trapped in body systems;
and prevent its further bondage. He further states that
If you do this you would realize that your lower
consciousness is friend of your higher consciousness
and if you don’t, then your lower consciousness is
verily the enemy of your higher consciousness.

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It used appearstrange 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 feelings about the violence. I used to think that
war is avoidable and should be avoided. Later, I used
to think that Lord Krishna was justifies because; he
had tried to avert the war through negotiations;
sufficiently.
But now I realize that this opportunityrefers to the
option to emancipate the lower consciousness by
participating in the war of all physiological and social
conflicts and contradictions.
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
chapterof Gita and Dnyaneshavari or Jnaneshvari)
and intellectual explorationas through the SANKHY
YOGA (also described in 2nd
chapterof Gita and
Jnaneshvari) are perfectly complementary and reach
you to the same destination, viz. individual and
global blossoming!

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The heavenly beauty and bountyof 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 consciousnesstrapped in your senses and how
rescuing the same would free you from all
subjectivity and all pettiness. I seem to understand
that this if realized by us can make our personal
relationshipsfar more pleasant than one can ever
imagine! They can go beyond any distance, any time
and even death! This is what makes Gita 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!
I have written an article entitled “Worshiping Sex”
and unknowingly or not being fully aware, I have
highlighted this process of rescuing your
consciousness from the physiological bastions rather
than destroying the bastions themselves. I am glad
that now I can appreciatethis delicate, subtle and
adorablefeeling of sexual attraction in the universe,
which is inseparablefrom true self and boundto be
free and merge with the true self; when appropriate.

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Nov 12, 2009 12:10 pm
While studying Gita one doubt used nag me from
time to time. Why could not Gita create an ideal
society?
If we carefully understand the purportof Gita we
begin to realize that an individual with a vision of
“ideal society” is also a creation of the absolute
consciousness and the peopleopposing this are also,
creation of the same cosmic consciousness.
Thus an individual develops intense motivation to
change the society for better and make it just, as a
result of several biochemical reactions in his/her
body, which in turn are result of causes hidden in
further past. These activities keep going on
irrespective of one’s volition. This means, the
objectives or aims of an individual are themselves not
his or hers. So if the aims or ideals do not belongto
you, what sense does it make to wait for Gita to
fulfill those aims or ideals as per your time frame?
Secondlythe universe, if we observe, is never static.
It keeps changing. Thus every molecule and atom is
undergoing change. Every organism and individual,
in terms of body and mind; also is undergoing

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change. Every society also in terms of its inhabitants;
its life style; and its nature; is undergoing change. So
how can anybody expect Gita to create
“unchangeableideal society”?
In fact, Gita enlightens us with this wisdom and
hence acts like sun, illumining the inner space of
individuals for millennia. Gita is like infinite source
enlightenment (beyond space and time). From time to
time and through ages this enlightenment manifests
in appropriateindividuals and through that person the
consciousness of the masses. But as the individual
and the society are replaced, by next generation, the
void is created and the spirit of Gita has to reappear,
re-manifest!
This cycle goes on.
It is therefore important to realize that Gita blossoms
us individually and globally; but not coercively and
arbitrarily or in regimentalized fashion. Also, Gita
spirit keeps reincarnatingas and when there is a need
because there can not be anything like permanently
ideal state of a society.
So Gita teaches us to perform SWADHARMA with
full involvement and ecstasy; without expecting
anything. The absoluteconsciousnessor the spirit of
Gita is bound to take care of the future!

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Anotherpoint is, the reason we are advised not to
expect with deep sense of attachment,is; the world
keeps on changing; beyond our subjective concepts
and even if it were to change exactly accordingto our
expectation precisely, still we would never be
permanentlyhappy because we ourselves are
changing individuals! Whatever we expect is also
changeable and hence can never give us lasting
satisfaction.
This is exactly why Gita assures that the
enlightenment is boundto re-express itself again and
again whenever there is need. So Gita teaches us to
not merely enjoy the struggle of life, but she teaches
us to enjoy it like a sport, in which we pass on the
mantle to the next partner!
Even as this is true, sometimes you tend to get
depressed (because of the attachment you have for
your body and the environment), by the thought of
quitting the pleasant surroundings around and inside
you!
But even if you tend to get depressed; not
participating in the life struggle (war!) won’t be
possible for you, because of being in; inescapable

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physiological environment, in which a variety of
biochemical and biophysical activities are bound to
take place; whether you wish or not!Escape is
impossible and involvement in them is inevitable!
Hence in 2nd
chapter Lord Krishna and latterin 18th
chapter, Lord Krishna asks Arjuna to follow
SWADHARMA, which incorporatesthe goal of
merging with the absolute!
Hence it is also said that don’t worry about
tomorrow. Just follow your SWADHARMA and for
getting to exactly identify and realize your
SWADHARMA; you can take the help of (16th
chapter) scriptures and/orpractice NAMASMARAN
and get the guidance from your inner voice.
That makes study of Gita and sharing it with others a
matter of great opportunityand ecstatic privilege.
Even as our bodies are bound to perish and our
society to metamorphose, we have the opportunityto
practice SWADHARMA and share our convictions
with others.
With reference to verses in some chapters, such as
3rd
, 7th
, 9th
, 14th
, 16th
, I used to wonder, how inspite of
reputationof Gita as the propounderof ultimate truth,
there could be peoplenot following the precepts of

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69
Gita, go through the fate described in Gita? Why are
they not changed?
The answer to this question also is not very different.
The individuals all over the world; though belongto
the same specie Homo sapiens; are different in terms
of their constitutionsand their environments.
Just as sunlight can be troublesometo photophobic
individual, Gita can be discomforting and
disagreeable to some individuals; due to their
peculiarities.
Hence just as there can not be a permanently
satisfactory ideal society, there cannot be permanent
and universal agreement on Gita. I learnt that even if
there is absolutetruth in Gita, it can not manifest in
every heart, though one can keep sharing it as a part
of one’s SWADHARMA.
Having said this; it is important to realize that the
vision and mission of global blossoming (a gift of the
cosmic consciousness); that is one’s
SWADHARMA; must be enjoyed thoroughlyand
with zeal and zest for one’s own blossoming! As and
when the time ripens it would materialize though
may not be permanently; and in exactly the same
manner as you anticipated!

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The sharing of Gita dispassionately but with all the
victorious goodwill would give us ecstatic experience
of SWADHARMA and would give billionsof the
people the opportunityto chooseand follow
SWADHARMA! This in turn, would bring about the
change appropriatefor our time, though not
permanent and though not exactly as per our
anticipation!
Sharing the spirit of Gita; even while studying; has
the advantage that those who are beginners get the
advantage of senior student’sexperience! Those who
don’t know Gita get introducedto her. Thus the
percentage of studentsof Gita multiplies. This
blossoms the individuals and the society; for a that
age or period!
At the end of 7th
chapterand beginning of 8th
there is
mention about (KSHARA) ADHIBHOOT,
(PURUSHA) ADHIDAIVA, and (SWABHAVA)
ADHYATMA, (AKSHARA) BRAHMA,
ADHIYAJNA, (VISARGA) KARMA
Since the semantics vary from different schools of
thought, it is fair enough to say that one, who learns
about his trans-temporalessence; and relationship

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71
with the fleeting body, society and universe,
blossoms to culminate in absolutelight.
But for some clarification, I may add the following
explanation.
ADHIBHOOT is a perishable aspect of universe
includinghuman beings.
Individual consciousness or the unchanging vitality is
called PURUSHA (In Ayurveda this is called
CHIKITSA PURUSHA).
The intricate relationshipsand mechanisms are called
SWABHAVA or ADHYATMA. It is physiology of
nature!Actually physiology means study of nature if
one refers to the word in Greek.
ADHIYAJNA is Lord Krishna i.e. cosmic
consciousness as illumines everything and
everybody.
VISARGA is also called KARMA which is nothing
else but the appearanceof and dissolution of universe
in the consciousness. This concept is somewhat
similar to manifestation and dissolution of our
subjective world according to the evolution of our
consciousness!

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AAKSHARA is called BRAHMA. The substratumof
or backdrop of eternal consciousness that
encompasses from in and out the whole universe,
space and time is called AKSHARA (BRAHMA).
Thus to him or her, whose consciousness merges with
absoluteconsciousness, the whole universe appears
to be but a reflection!
A variety of physical, chemical and psychobiological
factors constituteour environment and a part of our
consciousness gets trapped in them. Gita teaches us
to “free this self” of ours through SWADHARMA. In
turn, this helps othersto attain the same freedom.
One of the greatest dangers for the student of Gita
(though Study of Gita protectsyou from all dangers)
is your tendencyto teach others, due over
enthusiasm. This is usually met with adverse remarks
and discouragement. I have experienced this!
Hence it is said in Gita (18th
chapter)that do not
teach Gita (out of your obsession, ego, whims,
fancies, even if they be otherwise selfless; or with
any other petty purpose);to disinterested and dubious
individuals. Though many authorslike Adya

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Shankaracharyaand Dnyaneshvar wrote their
invaluable commentaries on Gita for the benefit of
world, they did so in full concurrencewith cosmic
consciousness ((not out of obsession, ego, whims,
fancies, even if they be otherwise selfless; or any
otherpetty purpose)and not for any specific
individual or section. Hence their contributionis (and
should be) adored world over.
In 9th chapter Lord Krishna briefly explains how he
(his cosmic consciousness) manifested and absorbed
the universe from time to time.
He further clarifies that those whose constitutionsand
especially neuroendocrinesystems are NOT
integrated, have no inclination to devote themselves
with innate feelings to Lord Krishna (cosmic
consciousness). They are handicappedin this sense.
They can not enjoy the invigorating charm of deepest
and selfless love! They may pursue petty goals and
may achieve them successfully if time is favorable;
and lose in such pursuits; when time is unfavorable
but suffer in both cases due to pettiness.
However, those who get the taste of Lord Krishna
(cosmic consciousness) fall in His love. They live in
full consonance and care of the absolutetruth. They
do not get harassed or entangled by petty problems.

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In 9th
chapter Lord Krishna explains to Arjuna that all
those who worship different deities (out of ignorance
and for personal gains) also reach him, in the course
of time.
He asks Arjuna therefore to get emotionallyattached
to his higher consciousness i.e. Lord Krishna (cosmic
consciousness); rather than getting dragged into petty
pursuits.
The verse towards the end; in 9th
chapterreferring to
women, VAISHYA and SHUDRA may give
impression that it is derogatory to these groups. But
that is not so.
There are subtle physiological differences amongst
different peopleand males and females; due to
variations in hormones, sex hormones, neuro
hormones, predominanceof right or left brain, other
aspects neurological development, influences of
conditioning(causing differences in memory,
linguistic skills, mathematical skills, capacity to
visualize, capacity to discern notes of music, ability
to read in between the lines, thinking non
sequentially, aggressiveness, submissiveness,
calculative capacity, skills in handicrafts, analysis

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and so on). These differences do not indicate
inequality(in exploitative spirit) but merely
differences. Lord Krishna says these qualities
indicate aptitudeand proficiency in a particularfield;
but every possible quality has access to the spirit and
benevolenceof Gita. It is also probablethat Lord
Krishna hints that those under greater hormonal,
autonomicor limbic influence may find it littlemore
difficult to comprehend Gita as compared to an
erudite individual like Arjuna.
While writing this, I came across sudden financial
difficulties. The recovery agents from bank came
home and discussed the matter.
All the philosophyseemed to be redundant and
useless. Everything seemed to revolve around money.
I seemed to be a helpless creature, worse than any
one else; who would know nothingabout Gita. I
developed pity for myself.
But within few minutes, the grace of Lord Krishna
engulfed my consciousness and made me realize that
this incident itself (and such innumerable incidents)
is “a miniaturized version of war in Gita” and has to
be negotiated amicably and conquered! I realized that
writing on Gita; has to be coupledwith actual
mastery over and detachment from self respect,

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reputation, self esteem and even life! That is the spirit
of Gita! I got back overcame my disturbanceand
decided to write; come what may!
Being unshakablein NAMASMARAN i.e. in the
essence of Gita; irrespective of anything and
everything is the crux of the matter. That is
SWADHARMA for me (and possibly for everyone).
Thus I am beginning to learn and follow
SWADHARMA; every new moment!
I have also begun to realize that this quality of being
firmly positioned in NAMASMARAN i.e. in the
precise purport of Gita; is extremely useful for
blossoming individual and universe especially if
acquired by peopleinvolved in leadership of different
types and management in different fields.
Nov 12, 2009, 8:45 pm
At the end of 9th
chapter, and in the beginning of 10th
chapter Lord Krishna assures Arjuna that irrespective
of any vices and/orsins the individual gets freed by
working to unite with Him. He also says this in 18th
chapter.
How to reconcilethis assurance with the notion that
good deeds yield good results and bad deeds yield

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bad results? Is it not contradictory?Does it not
contradict the expectation of justice in society?
I used really get perplexed by such statements in
many otherhymns also.
But now it appears, that what ever is visible; is only
superficial and hence partial truth and not necessarily
a completeone. Similarly the connectionwith Lord
Krishna i.e. cosmic consciousnessis never apparent.
Hence even if an individual appears to be a sinner or
a criminal, he could get emancipated instantly
through his connection (which may not be apparent);
with cosmic consciousness.
If we appreciatethis, then it would actuallyhelp our
legal system to evolve; to much greater perfection,
closer to truth, and by becoming less judgmental!
It is necessary however to also appreciate that Gita
certainly does not undermine the role of ethics and
decency required in healthysocial harmony and
dynamics and hence advices to follow scriptures (or
inner voice of NAMASMARAN).
At the end of 9th
chapter; Arjuna (and we) probably
becomes conversant with the life struggle and how

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we have to focus on the absolutetruth common to our
existence and the universe.
But since Lord Krishna has described
SWADHARMA through 2nd, 3rd
, 4th
, 5th
, 6th
chapters; and one’s position in cosmic dynamics and
the cosmic consciousnessin 7th
and 8th
chapters, and
since in 9th
chapter, Lord Krishna asks Arjuna to
devote to him (cosmic consciousness); Arjuna has a
question about Lord Krishna’s cosmic nature; and
how to worship or devote this cosmic natureof Lord
Krishna.
10th
and 11th
chaptersdepict of this cosmic natureof
Lord Krishna.
The first point here is Lord Krishna elaborateshow
he is the root cause or seed of the seen, unseen, and
conscious, subconscious and unconsciousuniverse
and assures that He enlightens the seekers of truth;
who are completelyconsumed and hence keep
interacting intensely about the truth i.e. Lord Krishna;
in ecstasy!
Lord Krishna then describes various componentsof
universe, so that one could broaden and expand one’s
vision, paradigm and perspective to become as
objective as possible.

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In 11th
chapter, there is actually
VISHVARUPADARSHANA. This means Arjuna is
given special eyesight on the basis of his preparation
in 10th
chapter, and actuallyshown the infinite nature
of Lord Krishna.
This “seeing” is actuallynot seeing by visual system,
but through opening of the consciousness of Arjuna.
This is why Arjuna “sees” the future fate of warriors.
This is mind boggling.
Arjuna is afraid of this sight because this requires
disappearanceof the subjectivity which is like death
itself!
Arjuna therefore requests Lord Krishna to appear in
front of him as a human body.
This is a very important point of transition from
focusing and worshipping the cosmic formless reality
to focusing on the human form of the Lord, which is
relatively easier because you can allow the
subjectivity to gradually disappear.
This is the reason and basis; of why most of the saints
and scriptures like Shrimad Bhagavatam advice

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80
common men to worship God in form and practice
NAMASMARAN, which is the subtlest non visual,
non olfactory, non gustatory (in short non sensory)
form of the Lord! NAMAMSMARAN when
practiced by an individual can at best be barely
“heard” by his inner sense of hearing, which is quite
unlike the “hearing” of sounds producedoutside.
Nov 13, 2009, 10:00 am
How one is enemy of oneself?
With reference to the famous verses towards the
beginning of the 6th
chapter, now it appears that, the
consciousness trapped in body, mind, ego and/or
subjectivity is the enemy if not properlynegotiated
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.
In 11th
chapterLord Krishna endows Arjuna with
“objective vision” or extrasensory vision; by lifting
him from his subjective realm. Arjuna “sees” or

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actuallyexperiences the cosmic consciousness. This
“vision” or actual experience of objective reality is
unfathomablein every sense, because of the yet
undissolved subjective existence! For the same
reason it is frightening. It is like moving with
supersonic or superphotic(faster than the speed of
light) speed. Arjuna experienced something similar to
(but more complex than)high speed centrifugation or
high speed revolutionscreating destabilizing vertigo
upsettingall body and mind systems.
Arjuna went beyond time and sense of time seemed
to have lost. He actually“saw” the panorama spread
over ages and millennia. He saw generations after
generations getting dissolved in that consciousness.
He “saw” the seekers of truth worshipping that
consciousness and the ignorant or oblivious; being
afraid and running from it!
Arjuna realized that Lord Krishna; the human form in
front of him is actuallycosmic consciousness
pervading him and his consciousnessin and out and
from all sides. He felt stunned by this unparallel
experience of omniscient, omnipresent and
omnipotent God. He was overwhelmed by the
experience of what is implied by the terms unborn,
immortal and infinite! He realized what is meant by
the origin of universe and the destination of the

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universe. He sensed what consciousness beyond
consciousness is; and what is the origin and
culmination of all spiritual, intellectual and emotional
endeavors in literature, art and science; practiced by
human civilizations, knowingly and unknowingly in
the pursuit of the “truth”!
Since this experience is similar to that of getting burst
or exploded from within; it is destabilizing and
shattering, even though it is thrilling and exciting in
ultimate sense!
Arjuna therefore while getting saturated and
suffocated, urged Lord Krishna to reappear in human
form!
This is precisely the point of idol worship; actually
this word idol worship is very superficial and narrow
and does not convey the spirit. It is aptly called
MURTIPOOJA. The cosmic consciousness is
brought in human or other form and then worshipped.
This aspect being realistic and practical has been
welcomed by billionsof peoplefor millennia.
The saints; as alludedto earlier; have further made it
simple by practicing NAMASMARAN and
preaching it and therebymade the enlightenment

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accessible to billions of peoplefor generations gone
and generations to come!
Lord Krishna reappears in His human form (still as a
murti of a deity with four hands, so as to distinguish
Him as different from ordinary human being) and
explains to Arjuna that it is possible to not merely,
know and reach Him, but actuallymerge with Him;
through devout love with absolutefidelity and
loyalty. In my view Lord Krishna implies here; that
this unconditionedand devout love is the culmination
and pinnacleof all penance and efforts (such as
PRANAYAM, ASANA and others). This is YOGA
of YOGA or YOGA attained through YOGA or
MAHAYOGA!
At the end of 11th
chapter;Lord Krishna asserts that
SWADHARMA i.e. every moment lived in His
consciousness or remembrance; characterized by
inimitable and sublime love for everyone in the
universe; which signifies supreme form of universal
unity; certainly takes an individual and hence billions
of individuals to His supreme abode!
In 12th
chapter, Arjuna, like any genius (after
“seeing” “cosmic formless form” and “deity form” of
Lord Krishna); probablyrealizes the necessity to
confirm (for the benefit of billions)the Lord’s

STUDY OF GITA
84
opinion about the nature of worship, and hence
requests Lord Krishna to explain which type of
devout love; amongst the two viz. that for formless
cosmic consciousness and that for a specific form
(idol, murti or NAMA); is preferable and conducive
to individual and global blossoming!
Lord Krishna explains that it is quite difficult to
remain focused on “formless cosmic consciousness”,
(though those who can do this; and have supreme
love for everyone in the universe; reach Him); hence
worshipping Him in some form, by doing every
activity in His remembrance as if to offer Him is
desirable. He further advises Arjuna (and every one
in the universe) that even if this also may be found
difficult; one should persist on it. Because, through
consistent and persistent efforts, the individuals reach
Him and blossom step by step from conceptualization
and practice; to enlightenment; to composed or
integrated mental state; to detachment for every result
(the fleeting gains and losses); to absolute all
enlivening, all empowering and all enlightening
peace!
Lord Krishna briefly describes the great
characteristics of such an individual (and hencethe
society) and assures Arjuna that following this path is
like drinking the sap of immortality and being one

STUDY OF GITA
85
with the eternal source of love that emanates through
generations after generations!
Lord Krishna probablythought that Arjuna (and
many others like him); in one sense; and the systems
such as limbic system, autonomic nervous system,
neuroendocrine system, endocrinesystem etc.
associated with our instinctual and emotional; and
conscious and subconsciousbehavior; are not yet
tuned to this kind of enlightenment. In other words
the enlightenment did not yet seep down and did not
yet percolateinto the bones and into every cell! In
such situation it became necessary to explain the
purport from different angle, in still somewhat
different language, and with different semantics.
Thus in 13th
chapterLord Krishna explains the
meaning of KSHETRA, KSHETRAJNA, JNANA
and JNEYA, which mean body with all its systems,
knower, knowledge and object of knowledge;
respectively.
All this is explained in scriptures such as
BRAHMASUTRAS elaboratedby rishis, which
revolve around,spring from and culminate in Lord
Krishna i.e. cosmic consciousness.
PRUTHVI, which broadlymeans all particles,

STUDY OF GITA
86
AAPA, which broadlymeans all liquids, TEJA,
which broadlymeans the fire principle, VAAYU,
which broadlymeans all energy and AAKASHA
which broadlymeans space are called five
MAHABHUTAS.
BUDDHI, AVYAKTA and AHANKAR constitute
the subtler aspects of human beings such as
intelligence, unapparentforces and the subjective
schema (of one’s own and the universe forming
conceptual framework).
These eight along with various instincts and emotions
constituteKSHETRA.
The knower of this KSHETRA is KSHETRAJNA i.e.
cosmic consciousness i.e. LORD KRISHNA.
It has to be conceived that this consciousness when
restricted limited KSHETRA i.e. human body and
associated phenomena, constitutesthe
KSHETRAJNA in that respect.
JNANA is knowledge; which is not merely
information collectedby an individual but
enlightenment through study of ADHYATMA i.e.
holistic physiology or study of intricacies of the
dynamics of nature(KSHETRA); and consequent

STUDY OF GITA
87
intellectual,emotional, instinctual and physical
behavior of an individual!
JNEYA is object of knowledge; viz. BRAHMA.
It is without beginning and end. It is neither true not
false. Here true and false refer to concept of “is” and
“is not”, which refer to time and space. Hence it is
beyond “is” and “is not”! It is conceived as having
countlesshands, eyes, ears, mouths and so on. It is
said to encompass everything; space, time and all
individual consciousnesses. It incorporatesall
sensory perceptionsand beyond it all! It is beyond all
describableattributesas it is beyond the language of
quality (words) and quantity(numbers). It is detached
as well as attached and it is beyond all qualities and
yet experiences the qualities! It is present inside and
outside of everything and it is static as well as
dynamic. It is extremely subtleand hencebeyond
perception and is infinitely away as well as in
vicinity.
It is beyond all light and all darkness, which are
functions of visual systems!
It is the knowledge as well as object of knowledge
and ever present in the core heart of every one.

STUDY OF GITA
88
All these qualities are described to reinforce the super
concept;of cosmic consciousness.
The BRAHMA or PURUSHA and PRAKRUTI are
said to be free of beginning and end. This can be
conceived as conscious space and conscious energy
which act as fields and rest all with beginning and
end and changes; constitutecontingent aspects viz.
the GUNAS.
Understandingthese conceptshelps an individual to
identify himself as being increasingly closer and
closer or being in common with the cosmic
consciousness and begins to see the happenings in the
universe and individual life as productsof
PRAKRUTI and GUNAS. This is progressive
liberation. This liberation becomes possible because
the individual sees that cosmic consciousness is like
space that is essential componentfor everything that
happensin universe but neither participates in the
activities nor gets influenced by them and it is like
sun, which illumines the universe without actually
“going” to the nooks and corner and without actually
“becoming” part of those places.
Lord Krishna then describes the “applied”aspects of
the holistic physiology viz. the implications of the

STUDY OF GITA
89
contingent GUNAS; in human life (with undoubted
impact on the universe) in 14th
chapter.
Nov 14, 2009, 10:10 am
Gita is the nucleus of conceptualand actual world
unity and harmony.
When I was more immature than what I am today, I
could not appreciatethe benevolenceof Gita for the
universe. Those days, I preferred to read Maxim
Gorky’s “Mother”in preference to Gita for the blind
children. The “Mother”and leftist literaturein
general; analyze the global problems in a rational
way and take you a step forward in breaking the
shackles of individualistic pettiness. Hence they are
not counterproductive or retrogressive, but they
should be transcendedby Gita.
Gita imparts the vision of universal unity and
harmony and also reconciles the various
characteristics, attitudes, beliefs and endeavors of the
mankind from every nook and corner of world; to
reach the cosmic consciousness.
But this holistic perspective makes Gita somewhat
ambiguous and vulnerableto attacks from fascists,
fundamentalists, and extremists and overall those

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