3. November 4, 2009, 10:30 am
GURURBRAHMA GURURVISHNUH
GURURDEVO MAHESHVARAH
GURUH SAKSHAT PARABRAHMA
TASMAISHRI GURAVE NAMAH
I salute my Guru, who is Brahma, Vishnu
and Mahesh called Gunamaya i.e. the
penultimate truth; and the Parabrahma; i.e.
the ultimate truth.
Apparently I 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, (Chaturvarnayam maya srustam…) that
he created four VARNAs and also he did not create
them. Also, even as Lord Krishna advocates the war
(tasmat uttishtha Kaunteya yuddhaya kruta
4. nishchaya…2nd chapter, nirashi nirmamo bhootva
yuddhaya kruta nishchaya.. 3rd chapter), he also
upholds nonviolence 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, (ashochyana aiva shochastvam prajnya
vadanscha bhashase.. 2nd chapter.. ) he uses the same
argument (yadi hyaham na varteyam …and utside
yurime lokam… 3rd chapter).
In 2nd chapter his argument (akirtim cha pi
bhutani….and bhayat ranat uparatam… etc) about
“what people would say”, appears to be too
superficial and not enlightening or philosophical.
One can quote many such contradictions, but that is
not the purpose of this writing. The purpose of 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 contradictions was; I realized
5. the need to contemplate on 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 continuation of
what I had to leave half way in my last birth. But life
actually encompasses the births and deaths and hence
called ANUBANDHA and NITYAGA i.e. linked up
and continuous! The continuity is evident in such
phenomena. You may believe and appreciate this or
discard as a flight of imagination! I leave it to your
own perceptions and 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.
6. Not that now I can claim to have understood Gita
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 juncture I 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 nature of our cosmic being.
Gita deals with the principles involved in what
happens in 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 understand Gita, 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!
Complete understanding of Gita is impossible,
because it is trans-intellectual i.e. beyond the three
7. 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 autonomic nervous system and
communication as articulated and spoken
respectively. It is appropriate here; 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
understand I 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 appropriate time;
with fulfillment and victoriously, akin to a
blossoming flower; that emanates its pleasant
fragrance (without reservations and any kind of pain
or discomfort whatsoever)!
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 apparently meaningless
8. and unglamorous activity such as NAMASMARAN!
But most importantly it is the cosmic consciousness
(Guru) that has made all this possible and which is
benefiting millions!
I am planning to 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 perceptions freely, 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.
November 4, 2009, 4:30 pm.
Amidst the cacophony of needs, wants, passions,
infatuations, goals, dreams and aspirations, which I
was conscious of, there was inexplicable and
subconscious undercurrent that seemed to give
sometimes incomprehensible twists and turns to my
life; beyond my tolerance and 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
9. 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
throughout our 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 brutally frightening
to study and internalize Gita! 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 quotations from Gita for proving
my point and to impress the audience and feel good
with myself. But now I know that it is was getting
enamored or repulsed by experiencing the periphery
like enjoying or hating the fruit by merely eating the
skin of the fruit!
10. 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 tone up their central nervous
system (including the speech areas) and enhance
their evolution during this life! This is true not
merely for a child but for any and every person of
any age in the world. This is true even if Gita is by
hearted without understanding the intricacies, which
one can appreciate at a later stage of development!
As a student of physiology, I am sure that; by
hearting of certain facts, meaningful hymns,
philosophical or scientific sutras (e.g. those from
Ayurveda, Gita, and Arithmetic), without
questioning; lets the child build; the edifice of
knowledge and then work on it. Up to a certain age
11. 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
hindrance in learning. In fact by hearting even if the
child did not understand the meaning; is as essential
as feeding the baby, even if it did not understand the
nutritive principles in that food!
While studying Gita I realized that questions should
not be discouraged. In fact they should be
encouraged, but it must also be clear that all
questions may not be answered and if answered, the
answers may not be understood. Hence insistence on
clarification should not be encouraged. Humility and
patience are very important. Besides, hidden
meanings are not understood by casual reading
and/or egocentric approach under the spell of
egalitarian, utopian or any such philosophical
thought. Moreover; Gita can not be appreciated by
individualistic trends or socialistic dogmas; hidden
under the guise of analytical fervor and/or scientific
temper.
Patience (which is born from honesty, commitment
and readiness to go beyond individual subjectivity
and paradigms of every kind) opens the doors to
enlightenment and blossoming at individual and
global levels!
12. Now I realize that study of Gita can empower a
serious student of Gita to live with unconditioned
acceptance, love and respect for every moment and
situation, and work in consonance with nature; to
one’s complete fulfillment and greatest satisfaction.
Gita enables one to blossom in such a way, that
subjectivity gets shed off smoothly; while global
unity and harmony begin to pulsate in one’s heart!
It is worthwhile to share with you here; that today I
feel that; opportunity to study Gita is a one of the
greatest treasure in my life for me.
November 4, 2009
9:45 pm.
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 philosophical literature was
not in opposition to the idea of social justice and
material abundance; explicit in socialistic and leftist
way of thinking. I felt that inequality and
exploitation were aberrations; and in no way;
teachings of saints and Hindu philosophy.
13. During those days equality meant a lot to me;
because inequality seemed to symbolize exploitation.
But gradually it became clear that being not equal
can mean merely being different and complementary
(and not necessarily unequal in the sense of
constituting antagonistic relationship of exploiter and
exploited)!
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 philosophy of Hindu dharma and
teachings of saints advocated more appropriate, more
humane and more progressive complementarity and
so I wrote my comments or interpretations on Gita
and Vishnusahasranam and 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 absolute or
objective truth.
But having not realized this enigma; I was really
frustrated because I didn’t quite understand the
subtle difference between subjective and objective
14. perspectives. I was unable to see how my efforts;
admired by most readers; could apparently make no
impact (in terms of socio cultural and politico
economic conditions) 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.
Gradually I 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 under the 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.
Everyone would then (at appropriate time) realize
that calling oneself “spiritual” in absence of global
blossoming (in every possible way) is actually being
15. escapist and/or schizophrenic 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 nurturing
policy 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 probably also to fill the void
in me; and actually because Gita “swallowed” me as
I have mentioned earlier!
I did not quite understand the exact meaning MOHA
for long time.
16. 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 understand how this was related to the
day to day problems in life of a common man and
me; and why Gita was acclaimed as the greatest
exposition of philosophy!
Some said that the description of war was symbolic
and actually Gita relates to the higher self in an
individual with his lower self.
This seemed impressive but could not explain the
relevance of Arjuna’s arguments about VARNA
SANKAR i.e. haphazard and lawless marriages
amongst different strata and groups in society and
their ill effects.
At this juncture it seems; that Gita actually deals
with the individual, existence, universe, the time and
cosmic consciousness. She also deals with different
stages of human development from SADHAKA i.e.
seeker and SIDDHA i.e. enlightened individual and
the various ways and techniques to attain the ultimate
state of liberation.
17. Initially I used to feel that Gita relates to individual
emancipation and hence felt that there was nothing in
terms of solution for the welfare of world. This was
because of the repeated description of
STHITAPRAJNA (a person beyond the influence of
painful and pleasurable influences in life) and
absence of 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 blue print
for the universal welfare; and since I did not find it; I
used to feel that Gita is individualistic and hence of
no consequences for the global welfare. Naturally I
was not quite in love with Gita. In fact I read and
studied it with reluctance and as if because;
somebody was pushing me from within to study it
persistently.
Due to my honest (though subjective) concern; I was
obsessed by global welfare, of which I had faint
sketch in mind. But I was neither finding any
18. reflections of the sketch in reality; nor I was
completely convinced by it. I was probably looking
for clearer blueprint in Gita. But since Gita does not
give any such blueprint, I was rather getting
depressed by reading Gita. 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 produced on
battlefield, sometimes I felt that it was not a creation
of one individual. Sometimes I felt that many people
have added different verses out of context and
relevance. But these feelings did not deter me from
studying Gita because; because these feelings had
nothing to do with what I was looking for in Gita! I
was really not concerned and bothered whether Gita
was created by one or many and whether on
battlefield or elsewhere!
Some people said that it was not proper to read Gita
at home as it leads to conflicts in home and some
people said that it was inauspicious to read it because
it was read after some one’s demise. Although these
19. views sometimes disturbed me temporarily; while
studying Gita; they could not deter me from studying
her!
I however felt that Gita was not very pleasant like a
romantic poetry and did not generate elation or
ecstasy. She seemed to ruthlessly remind unwanted,
unnecessary and unrelated questions and problems
such as those of war and death!
Arguments that Gita preaches violence and the
opinion that she promotes inequality and exploitation
appeared too superficial and based on casual reading
with preformed notions and prejudices; though I was
not decided over these issues.
Many people in the world alleged then and do so
even today; that; Hindu scriptures such as VEDAs,
SMRUTIs (Compilations of rules, regulations and
practical techniques for social stability, growth and
harmony) advocate inequality (and hence
exploitation). This was because of the labor division
that continued through generations, in a structured
form. It is true that various influences such as
military invasions and religious persecutions tore
apart the fabric of holistic Hindu philosophy and way
of life, into arbitrary, coercive and at times absurd
traditions and conventions, but it does not render the
20. Hindu philosophy as 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
simultaneously aiding the blossoming of the
universe.
Those studying it superficially could not see this
potential in 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 latter and felt greater and
greater need to explore the heart of Gita. I started
getting as if haunted by 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 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
21. attachment is depicted in terms of attachment (like
that for suicidal and destructive addiction) for the
relatives even if they were social psychopaths. This
attachment leads to despondent retreat to lower self
and passive acceptance of and involvement in
degeneration and decay of one’s own true self (and
that of the universe). This is surrender of higher self
to lower self, or surrender of higher self of the
society to the lower self of the society, that is called
MOHA of Arjuna, which I guess is common to most
people in the world (which is why Gita is universal).
Gita simultaneously deals with the actual war also;
because she looks at the individual and society in a
holistic way. She conceives and teaches to appreciate
that the condition of war within and our response to
that war; naturally manifest in family and social life.
If our response is of surrender, MOHA then it is
detrimental to an individual as well as the society.
I think, I can appreciate this previously unwanted
and irrelevant and hence unpleasant but unavoidable
and eternal war within and out! In fact knowledge of
Gita makes it clear that presence of this war and its
comprehension is a golden opportunity to live in
SWADHARMA and achieve individual and global
blossoming!
22. Strange though it may appear, it is true that this
internal and external war is a product of evolution!
Animals have no choice! They neither can glorify
their instincts nor can they condemn it! Neither are
they endowed with the freedom to choose indulgence
nor are they free to opt for abstinence!
Arjuna’s response of MOHA is a response to inner
war (that invariably manifests in the society)! Such
despondent response to the lower self of an
individual is invariably reflected in the form of a
retreat to the lower self of the society i.e.
psychopathic and detrimental elements in the
society!
Gita not only depicts the individual and global
despondency; but it also depicts; an intellectual
explanation and justification of such despondency in
the form of apparently sublime values and concerns;
as advanced by Arjuna.
Thus Arjuna is dismissing the idea of killing
teachers, brothers and other loved ones by
forecasting the social holocaust in terms of the
ruining of families and the exploitation of widows
and mutilation of social discipline and harmony
leading to ill effects on the departed souls and the
abyss thereof! Arjuna represents erudite but
23. erroneous arguments! Thus Gita creates a strong case
for individual and social mediocrity, individualism,
pettiness, gullibility, defeatism, and despondency
with intellectual explanations and justifications,
which span from individual and social life; to even
life after death!
It is at this point that I realized that Gita is unique in
NOT providing an arbitrary blue print that upholds
individualism or socialism; but enlightens the root of
our being and provides freedom and blossoming of
individuals and the universe simultaneously. This
understanding has wiped out my previous
reservations about Gita (of being individualistic or
addressing merely personal needs or problems) and
made me far more comfortable with Gita than I used
to be earlier. I now understand that Gita is more
personal and more social in true sense because she
takes us to the core of both! This makes her really
absolutely accurate, just and totally democratic in
true sense, which the individualistic and socialistic
philosophical frameworks are not! I felt very happy
for having persisted on the study of Gita and having
come out of the limitations and inadequacies of
individualistic and socialistic philosophies.
Through depicting the individual and social
despondence (represented by ARJUNA VISHADA)
24. Gita creates a ground for an eternal discourse to shun
the individual, social and universal tendencies to sink
and decay!
Gita enters into 2nd chapter and then offers the
omnipotent and omniscient panacea to such
despondence and decay that surfaces repeatedly in
the human civilization throughout history; from
millennia to millennia and time and again; from the
very source of eternally provident and
rejuvenating cosmic consciousness!
November 5, 2009; 10:00 pm
After creating a strong case for the despondence; like
a devil’s advocate; in 1st chapter; the propounder of
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?
I however; kept on reading it, but without really
understanding, agreeing, believing and of course
realizing! In fact this discussion in 2nd chapter made
me feel miserably torn in two conceptual premises!
25. Neither could I agree with the claim of immortality,
which was beyond my comprehension and even
imagination; nor could I felt that I was a complete
mortal with no traces of life after the death of my
body! I could never imagine myself discarding my
body like “old clothes” or in; living in absence of
the body, but I could not dismiss the claim of
immortality also; because I “knew” (though I had not
personally realized) that a) nothing is destroyed b)
consciousness; thoughts, feelings, time, space,
energy etc do not have the same kind of “existence”,
“birth” or “death” and c) ‘beginning and end’ are
human concepts; derived from the limitations of
physiological state, consciousness, perceptions,
thinking, feelings and the information processing in
the neurons and their network!
Now I realize that such tearing off; of my conceptual
premises lead to dialectical process breaking down
the sectarian ideas and promoted evolution of the
holistic perspective.
Arjuna has indicated his disgust for a war that
involves killing of near and dear ones. He is selfless
and has no interest in any gains from such a war that
involves shading of blood of his teachers, brothers
and other close ones. So Arjuna is NOT afraid of war
like a timid creature, but his conscience has
26. paralyzed him! Arjuna like any sensitive, honest,
brave and conscientious individual despised the
killing of his brothers. I am sure that any sensitive
and conscientious individual would relate with the
plight of Arjuna; because it results from information
processing through neuroendocrine, autonomic and
central nervous systems; and hence is universal!
But having said that; as I went on studying Gita, it
started becoming clearer, that human beings are not
merely physiological; they are potentially much more
than that!
November 6, 08:20 pm
After listening to Arjuna’s plight, Lord Krishna, who
is cosmic consciousness, personified; (and hence can
see; what others don’t; and is conscious of what
others are not); sees that Arjuna is not able to see the
truth beyond the physiologically restricted sensory
perceptions, like most people in the world! This
inability to see beyond physiological boundaries,
leads to either arrogance or despondence.
Lord Krishna notes that Arjuna has been paralyzed
(inappropriate conation or response) due to
inappropriate feelings (affect) resulting from this
erroneous perception (cognition). This syndrome
(actually universal) is called MOHA.
27. Lord Krishna therefore sets out to explore and
salvage the human potential of Arjuna (and mankind)
that has been paralyzed and wake him to his
immortal self, (and thereby rectify cognition, affect
and conation) from the despondent slumber of
physiological confinements.
Lord Krishna does this in a step by step manner, with
different explanations.
As a friend, philosopher and guide; he disapproves
Arjuna’s response as totally unbecoming for Arjuna.
He declares it as totally inappropriate and impotent!
He explains to Arjuna that love and attachment to the
bodies of all the warriors representing sociopathic
elements; (and lower elements in us which cloud our
perceptions, vulgarize our feelings and deteriorate
our actions) is inappropriate. Such wars keep
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
28. actions and one should not get deterred by any
considerations born out of MOHA.
Lord Krishna further clarifies, that the warring
factions and the war (which also goes on in the
individual as well as in the universe); had beginning
and end but its core (cosmic consciousness) is
immortal. Arjuna (and we all) should realize it (by
evolving through the various means described in
scriptures such as NAMASMARAN), and express
ourselves enthusiastically with all might, in such a
wars (outside and inside)! These outer and inner wars
are actually considered as golden opportunity,
because, animals do NOT have such a choice to fight
against the forces of darkness (within and outside).
This is called DHARMYA YDDHA because it is in
tune with and to reach the cosmic consciousness.
This is similar to clinically accurate surgical
treatment; which can be required for the health of the
whole body (and society) and is totally different from
indiscriminate violence or indiscriminate
nonviolence, born out of ignorant and subjective
premises.
It has to be remembered that through out hereafter;
Lord Krishna keeps describing how one can conquer
the physiological (individualistic and petty) elements
29. in body (which mar the consciousness and cause
MOHA). He further also shows that uninterrupted
(conscious) union with immortal soul is called
YOGA; and the actions born through it are accurate,
precise and appropriate; and in tune with the
infallible cosmic principles! He enlightens Arjuna
(and the world) that such state of being (in union
with immortal consciousness) and actions springing
therefrom; 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?”
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 probably compliment each other
tremendously.
30. I have a feeling that NAMASMARAN; which I call
a mega-fusion, a mega-process; or a mega-
fountainhead; is sure to absorb the whole universe in
itself i.e. immortal cosmic consciousness and in turn,
as and when consciousness adequately blossoms in
an individual through NAMASMARAN, the
concepts of immortality in Gita would become
tangible! The vice versa could also be true!
It is this awakening to one’s immortality; that I think;
Arjuna (and the people of world) could gain from
Gita; and that is more precious than anything else in
the world; and even the world itself!
November 7, 2009; 12:10 pm
In 2nd chapter Lord Krishna declares the aphorism of
immortality of the core of universe and individual;
and human potential to realize this core that
embodies cosmic consciousness.
But Arjuna (and student of Gita) cannot experience
the immortality right away!
Lord Krishna therefore (apart from explaining the
ways to rise and conquer the obstacles in the way of
reaching the cosmic consciousness) gives other
31. 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 bound to 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
connected with the cosmic consciousness (YOGA);
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 subordinate as master); and vacillate
between pride and pain from the changing results of
their inappropriate actions.
32. The 2nd and 3rd chapters begin with Arjuna’s
reluctance to participate in the war, and be contented
without bothering about the gains of a bloody war!
But Lord Krishna identifies the subtle nihilism,
cynicism or pessimism hidden in this attitude. He
identifies this darkness and drives the point; that such
“ascetic” extremism is suicidal for the individual and
the society and not conducive to liberation!
Lord Krishna guides Arjuna 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.
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 apparently consciousness is
predominant and latter is called KARMAYOGA,
where apparently; the actions are predominant. Thus
the actions which spring from the cosmic
consciousness (e.g. as a result of the practice of
33. 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 nature in
which universe manifests from and again dissolves
into the consciousness and suggests that when the
society and the individual conform to the innate
principle of nature, they blossom together.
He also points out that those who don’t conform to
these principles, never blossom themselves and also
become obstacles in the blossoming of others. This
happens because of their being overwhelmed by their
own subjectivity (individualistic or socialistic whims
and compulsions). This can happen also because of
the superiority or inferiority complex developed
about their environment, conditions and apparently
unglamorous or despised nature of their
SWADHARMA.
Lord Krishna elaborates that since everybody is not
exactly the replica of another person and the
constitutions are different; the 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
34. influences and persist on one’s SWADHARMA,
even if one has to die in return!
Initially this appeared a bit harsh. But when I keenly
thought over, I realized that living devoid of
SWADHARMA is itself like death! Hence
SWADHARMA is preferable even in the face of
death, because it is the (only?) express highway of
individual and global blossoming!
November 7, 2009, 3:30 pm.
In the 4th chapter, Lord Krishna expands this concept
of SWADHARMA and informs Arjuna that this is
the knowledge that has run through generations and
millennia.
Like any physiological individual, Arjuna also
doubts Lord Krishna’s statement and then Lord
Krishna reveals to him His immortal and true nature
and that it is he (cosmic consciousness) that keeps
reincarnating and re-manifesting; as and when the
universe becomes oblivious of Him. (I feel that this
is true in an individual, society as well as universe!).
Lord Krishna asserts; that he manifests (probably
through rising consciousness in an individual as well
as society) and annihilates the demonic and devilish
35. forces of darkness, which obstruct the blossoming of
individuals, society and the whole universe and one,
who realizes this, (either is united or) unites with the
immortal consciousness!
After revealing His cosmic nature, Lord Krishna
elucidates how from the consciousness; different
VARNAs i.e. four 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 participate in them.
He also states that people work according to their
stage of evolution; through different yajnas,
pranayamas, and humble dialogue with a guide and
reach enlightenment.
Lord Krishna points out how the conflicts between
upper and lower nature can sabotage one’s progress
and assures that SWADHARMA or YOGA liberate
the individual (and society and the universe) and
hence appeals Arjuna; to get rid of any doubt
whatsoever and tread the path of SWADHARMA
single mindedly.
November 8, 2009 11:30 am
36. In 5th chapter the discussion begins with a doubt;
about the choice between SANYASA and YOGA.
I think the word SANYASA here, pertains to
renunciation or asceticism; i.e. departure from 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 culminate in cosmic
consciousness; and constitute two ways suitable for
two varieties of individuals.
Why should Arjuna repeat this question?
The answer is; understanding supremacy of
SWADHARMA is not adequate. Because, in spite of
understanding; the inertia keeps on surfacing and
prompting an individual; to escape from the worldly
responsibilities; giving one excuse or another. In
India; there were tides of ideologies glorifying
irresponsible “asceticism” from time to time. Even
today, there are various breeds of “spiritualism” and
“SANYASA” spreading like pandemics in the world
causing masses to move into irresponsible inaction,
indolence and parasitism (probably as a reaction to
harrowingly and violently stressful petty pursuits
37. intermingled with fanatic ideologies of so called
“individualism” or “socialism”)!
Arjuna’s repetition of the question underlines the
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
conquer one’s petty selfishness; but can succumb to
the escapist, defeatist and irresponsible indolence
and inertia, which drags the individuals, society and
the world into abyss of misery!
Lord Krishna makes it clear that SANYASA i.e.
external renunciation (due to incidental cause) is
usually impulsive and not true renunciation. Such
renunciation is because of repulsion (for day to day
activities SWADHARMA; which appear mediocre
and unattractive; but can serve the purpose of
blossoming one and all) that engenders misery.
It is true that some individuals are born more evolved
than the rest and hence neither get interested nor get
involved in the day to day transactions of family and
38. society. They renounce the world and accept
SANYASA just as ripe fruit falls from the tree. Some
other individuals understand and realize the true
nature of 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 philosophy but stick to our
SWADHARMA, because even as the SANYASA,
SANKHYA and YOGA (SWADHARMA) look
different; ultimately culminate into the same pedestal
of cosmic consciousness!
Having said this; Lord Krishna elaborates the
sublime characteristics of practitioner of
SWADHARMA, which elevates the individual in a
blissful state that is beyond physiological boundaries
and beyond all petty and subjective considerations of
life!
November 8, 2009, 4:30 pm
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.
39. This is a very important aspect of Gita.
Gita encourages individuals to be active physically,
instinctually, emotionally and intellectually and
according to one’s capabilities and skills, but with
the goal of getting freed from the subjectivity and
merging with the cosmic consciousness.
Gita states that; one should never dissuade (which is
referred to as BUDDHIBHEDA) any other person
from his or her activities of livelihood such as crafts,
arts and other skilled and productive activities. One
should in fact; encourage these and try to do oneself;
all such activities in life; but with the sole aim of
conforming to the absolute truth.
Lord Krishna reiterates this even in 5th chapter.
In the 6th chapter Lord Krishna reinforces this point
and describes certain ways by which man can merge
with the objective reality.
He therefore makes it clear right in the beginning
that any one who works without attachment to the
results, is a SANYASI and also a YOGI and not the
one who does not do his duties (as prescribed by the
40. scriptures with the intention of individual and global
blossoming), out of escapism and inertia.
Just as He imparts the insight in SANYASA by
pointing out the dangers of inaction and indolence
and importance of getting rid from the results, He
also espouses and elucidates the nature of YOGA.
YOGA in true sense means all activities done to
merge with the absolute. This YOGA is impossible
in presence of SANKALPA i.e. subjective
(erroneous) projections or utopia! You can imagine
that SANKALPA or individual or subjective goals;
act as leakages and hinder the merger of individual
consciousness with the absolute consciousness! It is
exactly like leakages in the pipes through which you
cannot pump water to higher floors.
Even though these concepts pertain to individual and
global blossoming, they also make sense in day to
day activities. Thus if you don’t depend on results;
you can avoid self destructive responses (out of
excitation or depression) to results of your activities;
and live life buoyantly!
But it has to be appreciated; that in everyday life
action is usually associated with results. Thus some
understanding and anticipation of results is bound to
be and has to be there, so that you can perform the
41. action elegantly and diligently. Gita upholds such
continued improvement in technique by anticipation
of results; from which your feelings and responses
are not marred.
November 8, 2009 7:pm
There are many postures, mudras, pranayamas etc
apart from proper nutrition, sleep etc. which are
important aspects of life, which ought to be
cultivated right from childhood, so that YOGA
becomes possible.
Lord Krishna does not elaborate in details on this,
but suffice it to say that once the goal viz. self
realization is identified and given topmost priority
and importance, then one can adopt suitable
techniques; according to one’s physical and social
environment, conducive to reach the goal!
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.
42. Lord Krishna also clarifies the importance of YOGA
in terms of actual practice (which seems to
beneficially evolve the physiology) rather than mere
reading and understanding and further emphasizes
the importance the focus on the goal viz. self
realization i.e. complete submission of the
subjectivity to Lord Krishna i.e. objective or cosmic
consciousness.
6th chapter; (like the 16th,17th and 18th chapters) is
important for any educationist, education policy
maker, educational administrator, teacher or trainer
in the world, so as to work holistically because it
outlines the actual factors which contribute to the
process of blossoming, including diet and nutrition in
brief!
10:00 pm
It is easy to understand how this would have far
reaching and beneficial impact on the world in terms
of perspective, policies, plans and implementation;
for individual and global blossoming, which is
imperative today, because; no individual nation can
grow or perish in isolation, without beneficial or
adverse impact on the other nations; for long period.
43. The practical relevance of this is on policy making.
For example, global reduction in the production of
two wheelers and small cars; in preference to mass
transport vehicles such as buses, has impact on
global environment, fuel consumption, traffic jams,
accidents, pollution, wearing out of roads, crowding
of local trains (in metros) and so on.
If principles of Gita (the essential nutrients for
individual and global blossoming) are imbibed and
digested by decision makers of the world, then such
globally beneficial policies can emerge in all the
fields of life.
In 7th chapter Lord Krishna narrates his omnipresent
nature to Arjuna and indicates how only few realize
this nature and how others do not realize this! He
explains that he is the light beyond the physical light
and remains unseen by eyes!!
November 9, 2009 11:30 am
In 1st chapter, there is depiction of subjective; and
hence (inspite of being very conscientious);
erroneous perception, feelings and response of
Arjuna.
44. In 2nd chapter there is elaborate explanation of
cosmic consciousness and contingent nature of
physical existence of the nonliving and living world!
There is also a detailed account of the characteristics
of the individual who realizes this immortality and
expresses accurate cognition, affect and conation.
It is obvious that; even as reading per se; is not
enough to bring about the transformation in an
individual and the world; the role of reading and
understanding the “road map of blossoming” in the
process of conscious evolutionary transformation of
an individual and thereby the world; can not be
denied.
The 3rd, 4th, 5th and 6th chapters describe the concept
SWADHARMA and some of the relevant techniques
in brief; but which can vary according to
geographical, historical, social, religious and other
circumstances.
7th chapter is meant for reinforcing these ideas by
pointing out how people in, crisis, need, greed or
intellectual and emotional yearning may get attracted
to the absolute truth.
In 7th chapter Lord Krishna reveals His omnipresent
nature and indicates how he i.e. cosmic
45. consciousness; is present in every visible and
invisible aspect of the universe and how only few
realize this nature and how rest others; do not realize
this! This can become clear to a discerning student;
when he would appreciate the stanza elucidating how
Lord Krishna is a light beyond the physical light and
remains inaccessible to most!
Throughout 6 chapters; one finds the common idea
of the rising of consciousness in an individual and
the world; and thereby getting freedom from petty,
mean and trivial but strong bondages. In 7th chapter
there is endorsement of this and also further
buttressing of this point by indicating how the
cosmic consciousness encompasses every living and
nonliving matter, energy, space and time; and how
awareness of this enables one to reunite with
immortal self.
Naturally Arjuna would ask about the nature of the
universe and relevance of it to human life.
Thus cosmic dynamics is described by Lord Krishna
in 8th chapter. Lord Krishna assures Arjuna that a
person blossoms to get freed from the shackles of
subjectivity and reunites with one’s true self, through
the knowledge of inseparable bond between the
46. 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
under the influence of utter darkness of ignorance (a
variety of activities destructive to self, society and
the universe).
Unqualified and indiscriminate nonviolence is NOT
advocated in Gita, which is clear from the repeated
appeal by Lord Krishna to Arjuna (and every one) to
participate tin the war against darkness and
destruction (outside and inside).
It is important to realize this to avoid perennial
schizophrenic state of upholding indiscriminate
nonviolence, (without being completely convinced)
and practicing violence with petty selfish motives
(again without being fully convinced).
In our society often indiscriminate violence is
legitimately practiced by killing animals to eat,
killing people of other countries for the so called
47. national interest, pride and profit, killing alleged
criminals by death sentence and implementing a
variety of deterrent punishments; and most
importantly unleashing policies (in all the fields)
detrimental to the blossoming of individuals and the
universe.
If we understand that AHIMSA means NOT
indiscriminate nonviolence; but; protection of
everything conducive to individual and global
blossoming and destruction of everything that
jeopardizes the blossoming of individuals and
universe, then it would resolve the conflicts in the
minds of all young and old and everywhere in the
world and promote practice of SWADHARMA and
blossoming of individuals and universe.
If we keep on trying to uphold AHINSA as
indiscriminate nonviolence, then it creates value
crisis and semblance of schizophrenia (contrasting,
conflicting and contradictory thoughts/feelings and
actions); in everyone and everywhere.
2:00 pm
I found that the prescription of blossoming and
merging with the absolute consciousness through
various techniques and through comprehension of the
48. nature and interactions between the cosmos and the
individual; and practicing SWADHARMA; in 7
chapters; are not as simple as they appear!
In daily routine we tend to get overwhelmed and
confused or bewildered (and cut off from our true
self) by the deceptive influences coming from our
body, family, society, world and the products of all
these in terms of literature, art, media, education etc.
This makes the self realization (dissolving the
subjectivity in objective truth) and self expression
(i.e. SWADHARMA), which are mutually nurturing
and promoting; very difficult.
The inappropriate perception generates agony and
urgency to respond. But since the response is usually
ineffective (because of not being in conformity or
harmony with the nature) one becomes agitated and/
depressed.
Actually in such a situation the prescriptions in Gita,
or the simplest means such as NAMASMARAN
advocated by saints and seers from all over the
world, must be practiced with greater conviction! But
one can not “see” how it would rectify the perceived
pathos in 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
49. 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 fluctuate and
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
people in the world due to a variety of factors, but
mainly lack of holistic perspective and spirit of Gita,
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 chapters and 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
50. impact, though it may not be perceived immediately
due to one’s subjectivity.
The lesson from the 7 chapters therefore is to keep
trying to reach the absolute and keep working in its
light to the extent it is possible at any given time and
in a victorious manner.
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 connected with
cosmic consciousness; keeps you reassured on the
one hand and active participation in an appropriate
manner (SWADHARMA); buoyantly charged; on
the other.
4:30 pm
.
The idea of arbitrary suppression or unabated
indulgence do not find place in Gita. Similarly
regimentalized stereotypes procedures also 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 chapter and also 6th chapters this is
evident.
51. 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 actually is connected
with the absolute and objective reality and hence
does not get entangled and shackled in the repetitive
basal cycles through different births.
There is also a declaration applicable to bright and
dark external and internal environments, which lead
to the fate of an individual. Thus individual is
influenced by adverse external physical, chemical
and psychological activities and inner hormonal,
autonomic and central nervous activities. But it is
also assured that any one who keeps trying; 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 sequentially to chapters and verses. This
has the advantages of being natural in expression
rather than formal. It is also beneficial because of
52. repetition and/additional emphasis on more
important points; which reverberate in my mind with
reference to some verses. Sometimes it also happens;
that I skip many verses, at a given point in time
because I have nothing to say about them at that
time, but latter additional perspective and insights
develop in the flow writing; and deserve expression
even if it may appear out of context.
In the 2nd chapter YOGA is defined as (ultimate)
elegance or perfection in skill; but other way round;
it also implies that the greatest skill or perfection in
life is to realize YOGA!
There is elaborate discussion in 2nd chapter; on how
physical senses should be controlled. But if one takes
into account the reference in 3rd chapter, then it
becomes clear that the human life and experiences
there in; have (and must be appreciated by us that
they have) one goal or destination; and that is SELF
REALIZATION and there is one way to achieve it
i.e. SWADHARMA, rather than getting trapped in
arbitrary suppression or indulgence.
Gita is unique in the sense that she shows your
ultimate goal, shows you the path and guides you in
the method to tread it.
53. 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 other needs of people in the world
from different regions and cultures. Once the goal of
individual and global blossoming and the way of
SWADHARMA is identified and adhered to; rest of
the dos and don’ts (which need not be
regimentalized) follow the suit, in appropriate
manner.
In this context, one can appreciate the perspective
born out Gita study abut sex education.
In light of Gita; we should learn and teach the father
and mother principles and parental care; so that we
don’t develop disgust for sex and succumb to sexual
aberrations or perversions on the one hand; and don’t
develop carnal sexual obsession and don’t get
trapped in unending and unsatisfactory indulgence in
sex. Such holistic corrections can 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
54. 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.
Another point that struck me is: Gita teaches and
trains us to enter the center of universe! Thus from
the world of visible appearances she 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
the unending and 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!
55. Another interesting 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
reincarnate as and when appropriate/necessary.
The explanations to these contradictory statements
are:
1. Lord Krishna’s reincarnation is represented by the
awakening of consciousness in every individual from
time to time.
2. The reincarnation is progressive sojourn of life of
an individual (who is either already enlightened or
gets enlightened) 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 blue print of our life and NAMSMARAN
rejuvenates us from moment to moment to proceed.
56. The other way round also may be true! It is like
anatomy and physiology. Anatomical structure is
essential and complementary to physiological
function and vice versa. But when you go deeper;
both seem to be indistinguishable!
One of the most important things I learnt probably as
a by product of studying Gita; is practice of the
essence of Gita is immensely important. Repeated
reading or recitation of Gita consolidates the
convictions about the essence of Gita and thereby
rejuvenates the enthusiasm to practice that essence
(NAMASMARAN). The practice of
NAMASMARAN in turn; endorses and reinforces
the conviction about the essence of Gita and makes
the repeated recitation of Gita a sublimely
empowering experience!
It is like reading about bath, which develops
conviction about the advantages of bath and actual
practice of bath that endorses the convictions about
bath. Thus both are perfectly complementary. One
can compare it also; with the reading about the
advantages of exercise and actual practice of
exercise.
I also learnt in the course of time that we come
across a number of situations in life, (due to internal
57. 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 importance of consistent
practice is emphasized. In my view, even somewhat
arbitrary and formal recitation, reading or chanting of
Gita; proves very useful (by acting at subconscious
and conscious levels); in strengthening and
expediting the process of blossoming.
The repetition is important for another reason also,
which has physiological basis. Thus repetition of
Gita or NAMASMARAN is a central nervous system
activity and probably leads to development of
stronger connections between cerebral cortex and the
limbic system, (which are otherwise very weak).
This underlines the difference between a well read
individual and a self realized individual.
Thus one’s happiness or sadness depends on the
involuntary interactions amongst the cerebral
cortical, limbic, autonomic, neuroendocrine,
endocrine and other systems of the body. The
perceptions, feelings and actions are usually
impulsive (and hence chaotic, conflicting and
counter posed) because of weak input to; and weak
58. output from cerebral cortex to the remaining systems.
Repeated study and practice of Gita and
NAMASMARAN probably enhance the integration
of all systems, including right and left brain; bring it
under higher controls such as cerebral cortex,
conscience and cosmic consciousness and effectively
lead to harmonious behavior; blossoming one and all.
One can study the changes in the brain from this
point of view, in a control group and 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.
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
59. that everyone is moving towards the same goal and
the same destination.
This fact usually remains concealed and one gets
impatient to teach others “for their welfare”. This
impatience though natural can create condescending
attitude and develop subtle expectations such 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 (probably million times more than that
evident amongst the pilgrims) emerges and
blossoms. That is the greatest hallmark of world
culture.
Once I get convinced and clear about this fact, then
the acts of impatience and ignorance (whether
committed by me or others) do not disturb me any
more to a significant extent.
It is matter of great privilege for us to realize (deep
experience) this love especially amongst family
members, relatives, colleagues, coworkers and latter;
even the enemies!
60. 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!
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
including 16th and 18th chapters.
One of them is “truth”.
In everyday practice, there is always a conflict
between loyal description of facts (which can prove
stupid and invite difficulties; or wise at other times)
61. and concealing or 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 done with 100%; loyalty and
fidelity”.
I began to understand that realization of “truth”; is a
process and it leads to expression of appropriate
behavior, conducive to blossoming of everyone and
realization of truth!
For this (rising above the criminal lies and gullible
truths and living effectively to reach the truth) to
happen; there are many precepts which ought to be
followed from childhood, but the most important and
universally practicable in every condition and
situation is NAMASMARAN.
In 6th chapter there is a verse; which is very famous.
UDDHARET ATMANATMANAM NATMANAM
AVASADAYET
62. ATMAIVA HYATMANO BANDHUH ATMAIVA
RIPURATMANA
Lord Krishna elucidates the 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
actually physical 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.
It used appear strange that in 2nd chapter Lord
Krishna has referred the war as great opportunity. I
used to find this strange and not acceptable, because
of my 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 opportunity refers to the
option to emancipate the lower consciousness by
participating in the war of all physiological and
social conflicts and contradictions.
63. In my view this war of rescuing and emancipating
the consciousness trapped in senses is described in
HATHAYOGA texts as KUDALINI JAGRUTI.
Hence HATHAYOGA practices (described in 6th
chapter of Gita and Dnyaneshavari or Jnaneshvari)
and intellectual exploration as through the SANKHY
YOGA (also described in 2nd chapter of Gita and
Jnaneshvari) are perfectly complementary and reach
you to the same destination, viz. individual and
global blossoming!
The heavenly beauty and bounty of Gita is that she
takes you beyond petty “love and hate” relationships.
She reveals to you; how the love and hatred; in as
much as the sense of fear and animosity; are born in
your consciousness trapped in your senses and how
rescuing the same would free you from all
subjectivity and all pettiness. I seem to understand
that this if realized by us can make our personal
relationships far 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
64. 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 appreciate this delicate, subtle and
adorable feeling of sexual attraction in the universe,
which is inseparable from true self and bound to be
free and merge with the true self; when appropriate.
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 purport of Gita we
begin to realize that an individual with a vision of
“ideal society” is also a creation of the absolute
consciousness and the people opposing this are also,
creation of the same cosmic consciousness.
Thus an individual develops intense motivation to
change the society for better and make it just, as a
result of several biochemical reactions in his/her
65. body, which in turn are result of causes hidden in
further past. These activities keep going on
irrespective of one’s volition. This means, the
objectives or aims of an individual are themselves
not his or hers. So if the aims or ideals do not belong
to you, what sense does it make to wait for Gita to
fulfill those aims or ideals as per your time frame?
Secondly the universe, if we observe, is never static.
It keeps changing. Thus every molecule and atom is
undergoing change. Every organism and individual,
in terms of body and mind; also is undergoing
change. Every society also in terms of its inhabitants;
its life style; and its nature; is undergoing change. So
how can anybody expect Gita to create
“unchangeable ideal society”?
In fact, Gita enlightens us with this wisdom and
hence acts like sun, illumining the inner space of
individuals for millennia. Gita is like infinite source
enlightenment (beyond space and time). From time
to time and through ages this enlightenment
manifests in appropriate individuals and through 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.
66. 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 reincarnating as 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 absolute consciousness or the spirit of
Gita is bound to take care of the future!
Another point 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 according to
our expectation precisely, still we would never be
permanently happy because we ourselves are
changing individuals! Whatever we expect is also
changeable and hence can never give us lasting
satisfaction.
This is exactly why Gita assures that the
enlightenment is bound to re-express itself again and
again whenever there is need. So Gita teaches us to
not merely enjoy the struggle of life, but she teaches
us to enjoy it like a sport, in which we pass on the
mantle to the next partner!
67. 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
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 latter in 18th
chapter, Lord Krishna asks Arjuna to follow
SWADHARMA, which incorporates the 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/or practice NAMASMARAN
and get the guidance from your inner voice.
68. That makes study of Gita and sharing it with others a
matter of great opportunity and ecstatic privilege.
Even as our bodies are bound to perish and our
society to metamorphose, we have the opportunity to
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
reputation of Gita as the propounder of ultimate
truth, there could be people not following the
precepts of 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 belong to
the same specie Homo sapiens; are different in terms
of their constitutions and their environments.
Just as sunlight can be troublesome to photophobic
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 absolute truth in Gita, it can not manifest in
69. 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 thoroughly and
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!
The sharing of Gita dispassionately but with all the
victorious goodwill would give us ecstatic
experience of SWADHARMA and would give
billions of the people the opportunity to choose and
follow SWADHARMA! This in turn, would bring
about the change appropriate for 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’s experience! Those who
don’t know Gita get introduced to her. Thus the
percentage of students of Gita multiplies. This
blossoms the individuals and the society; for a that
age or period!
70. At the end of 7th chapter and 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-temporal essence; and relationship
with the fleeting body, society and universe,
blossoms to culminate in absolute light.
But for some clarification, I may add the following
explanation.
ADHIBHOOT is a perishable aspect of universe
including human beings.
Individual consciousness or the unchanging vitality
is called PURUSHA (In Ayurveda this is called
CHIKITSA PURUSHA).
The intricate relationships and 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.
71. ADHIYAJNA is Lord Krishna i.e. cosmic
consciousness as illumines everything and
everybody.
VISARGA is also called KARMA which is nothing
else but the appearance of and dissolution of universe
in the consciousness. This concept is somewhat
similar to manifestation and dissolution of our
subjective world according to the evolution of our
consciousness!
AAKSHARA is called BRAHMA. The substratum
of or backdrop of eternal consciousness that
encompasses from in and out the whole universe,
space and time is called AKSHARA (BRAHMA).
Thus to him or her, whose consciousness merges
with absolute consciousness, the whole universe
appears to be but a reflection!
A variety of physical, chemical and psychobiological
factors constitute our 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 others to attain the same freedom.
One of the greatest dangers for the student of Gita
(though Study of Gita protects you from all dangers)
72. is your tendency to 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 authors like Adya
Shankaracharya and Dnyaneshvar wrote their
invaluable commentaries on Gita for the benefit of
world, they did so in full concurrence with cosmic
consciousness ((not out of obsession, ego, whims,
fancies, even if they be otherwise selfless; or any
other petty purpose) and not for any specific
individual or section. Hence their contribution is (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 constitutions
and especially neuroendocrine systems are NOT
integrated, have no inclination to devote themselves
with innate feelings to Lord Krishna (cosmic
consciousness). They are handicapped in this sense.
They can not enjoy the invigorating charm of deepest
73. and selfless love! They may pursue petty goals and
may achieve them successfully if time is favorable;
and lose in such pursuits; when time is unfavorable
but suffer in both cases due to pettiness.
However, those who get the taste of Lord Krishna
(cosmic consciousness) fall in His love. They live in
full consonance and care of the absolute truth. They
do not get harassed or entangled by petty problems.
In 9th chapter Lord Krishna explains to Arjuna that
all those who worship different deities (out of
ignorance and for personal gains) also reach him, in
the course of time.
He asks Arjuna therefore to get emotionally attached
to his higher consciousness i.e. Lord Krishna (cosmic
consciousness); rather than getting dragged into petty
pursuits.
The verse towards the end; in 9th chapter referring to
women, VAISHYA and SHUDRA may give
impression that it is derogatory to these groups. But
that is not so.
There are subtle physiological differences amongst
different people and males and females; due to
variations in hormones, sex hormones, neuro
74. hormones, predominance of right or left brain, other
aspects neurological development, influences of
conditioning (causing differences in memory,
linguistic skills, mathematical skills, capacity to
visualize, capacity to discern notes of music, ability
to read in between the lines, thinking non
sequentially, aggressiveness, submissiveness,
calculative capacity, skills in handicrafts, analysis
and so on). These differences do not indicate
inequality (in exploitative spirit) but merely
differences. Lord Krishna says these qualities
indicate aptitude and proficiency in a particular field;
but every possible quality has access to the spirit and
benevolence of Gita. It is also probable that Lord
Krishna hints that those under greater hormonal,
autonomic or limbic influence may find it little more
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 philosophy seemed 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 nothing about
Gita. I developed pity for myself.
75. 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 coupled with actual
mastery over and detachment from self respect,
reputation, self esteem and even life! That is the
spirit of Gita! I got back overcame my disturbance
and decided to write; come what may!
Being unshakable in 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 people involved in leadership of
different types and management in different fields.
Nov 12, 2009, 8:45 pm
76. At the end of 9th chapter, and in the beginning of 10th
chapter Lord Krishna assures Arjuna that irrespective
of any vices and/or sins the individual gets freed by
working to unite with Him. He also says this in 18th
chapter.
How to reconcile this assurance with the notion that
good deeds yield good results and bad deeds yield
bad results? Is it not contradictory? Does it not
contradict the expectation of justice in society?
I used really get perplexed by such statements in
many other hymns also.
But now it appears, that what ever is visible; is only
superficial and hence partial truth and not necessarily
a complete one. Similarly the connection with Lord
Krishna i.e. cosmic consciousness is never apparent.
Hence even if an individual appears to be a sinner or
a criminal, he could get emancipated instantly
through his connection (which may not be apparent);
with cosmic consciousness.
If we appreciate this, then it would actually help our
legal system to evolve; to much greater perfection,
closer to truth, and by becoming less judgmental!
77. It is necessary however to also appreciate that Gita
certainly does not undermine the role of ethics and
decency required in healthy social 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
we have to focus on the absolute truth 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 consciousness in 7th and 8th chapters, and
since in 9th chapter, Lord Krishna asks Arjuna to
devote to him (cosmic consciousness); Arjuna has a
question about Lord Krishna’s cosmic nature; and
how to worship or devote this cosmic nature of Lord
Krishna.
10th and 11th chapters depict of this cosmic nature of
Lord Krishna.
The first point here is Lord Krishna elaborates how
he is the root cause or seed of the seen, unseen, and
conscious, subconscious and unconscious universe
and assures that He enlightens the seekers of truth;
78. who are completely consumed and hence keep
interacting intensely about the truth i.e. Lord
Krishna; in ecstasy!
Lord Krishna then describes various components of
universe, so that one could broaden and expand one’s
vision, paradigm and perspective to become as
objective as possible.
In 11th chapter, there is actually
VISHVARUPADARSHANA. This means Arjuna is
given special eyesight on the basis of his preparation
in 10th chapter, and actually shown the infinite nature
of Lord Krishna.
This “seeing” is actually not 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
disappearance of the subjectivity which is like death
itself!
Arjuna therefore requests Lord Krishna to appear in
front of him as a human body.
79. This is a very important point of transition from
focusing and worshipping the cosmic formless reality
to focusing on the human form of the Lord, which is
relatively easier because you can allow the
subjectivity to gradually disappear.
This is the reason and basis; of why most of the
saints and scriptures like Shrimad Bhagavatam
advice common men to worship God in form and
practice NAMASMARAN, which is the subtlest non
visual, non olfactory, non gustatory (in short non
sensory) form of 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 produced outside.
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 properly negotiated
with and mastered or conquered. This consciousness
becomes our friend, close friend once negotiated
with and conquered, or shall we say brought in
harmony with ourselves. This activity of winning
80. 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 chapter Lord Krishna endows Arjuna with
“objective vision” or extrasensory vision; by lifting
him from his subjective realm. Arjuna “sees” or
actually experiences the cosmic consciousness. This
“vision” or actual experience of objective reality is
unfathomable in 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 revolutions creating destabilizing
vertigo upsetting all 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!
81. Arjuna realized that Lord Krishna; the human form
in front of him is actually cosmic consciousness
pervading him and his consciousness in 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
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
82. MURTIPOOJA. The cosmic consciousness is
brought in human or other form and then
worshipped. This aspect being realistic and practical
has been welcomed by billions of people for
millennia.
The saints; as alluded to earlier; have further made it
simple by practicing NAMASMARAN and
preaching it and thereby made the enlightenment
accessible to billions of people for 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 actually merge with Him;
through devout love with absolute fidelity and
loyalty. In my view Lord Krishna implies here; that
this unconditioned and devout love is the
culmination and pinnacle of 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
83. 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); probably realizes the necessity to
confirm (for the benefit of billions) the Lord’s
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
84. 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 hence the
society) and assures Arjuna that following this path
is like drinking the sap of immortality and being one
with the eternal source of love that emanates through
generations after generations!
Lord Krishna probably thought that Arjuna (and
many others like him); in one sense; and the systems
such as limbic system, autonomic nervous system,
neuroendocrine system, endocrine system etc.
associated with our instinctual and emotional; and
conscious and subconscious behavior; are not yet
tuned to this kind of enlightenment. In other words
the enlightenment did not yet seep down and did not
yet percolate into 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 chapter Lord Krishna explains the
meaning of KSHETRA, KSHETRAJNA, JNANA
and JNEYA, which mean body with all its systems,
85. knower, knowledge and object of knowledge;
respectively.
All this is explained in scriptures such as
BRAHMASUTRAS elaborated by rishis, which
revolve around, spring from and culminate in Lord
Krishna i.e. cosmic consciousness.
PRUTHVI, which broadly means all particles,
AAPA, which broadly means all liquids, TEJA,
which broadly means the fire principle, VAAYU,
which broadly means all energy and AAKASHA
which broadly means space are called five
MAHABHUTAS.
BUDDHI, AVYAKTA and AHANKAR constitute
the subtler aspects of human beings such as
intelligence, unapparent forces and the subjective
schema (of one’s own and the universe forming
conceptual framework).
These eight along with various instincts and
emotions constitute KSHETRA.
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
86. associated phenomena, constitutes the
KSHETRAJNA in that respect.
JNANA is knowledge; which is not merely
information collected by an individual but
enlightenment through study of ADHYATMA i.e.
holistic physiology or study of intricacies of the
dynamics of nature (KSHETRA); and consequent
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
countless hands, eyes, ears, mouths and so on. It is
said to encompass everything; space, time and all
individual consciousnesses. It incorporates all
sensory perceptions and beyond it all! It is beyond all
describable attributes as 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 subtle and
87. hence beyond 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.
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; constitute contingent aspects viz.
the GUNAS.
Understanding these concepts helps 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 products of
PRAKRUTI and GUNAS. This is progressive
liberation. This liberation becomes possible because
the individual sees that cosmic consciousness is like
space that is essential component for everything that
88. happens in 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
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 conceptual and actual world
unity and harmony.
When I was more immature than what I am today, I
could not appreciate the benevolence of 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 literature in
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 transcended by Gita.
89. 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 vulnerable to attacks from fascists,
fundamentalists, and extremists and overall those
people who are trapped in bigotry of one kind or
another. But the spirit of Gita is bound to ultimately
bring together (I am sure about this from my own
experience) people of all stages of development and
people of all varieties!
Lord Krishna reiterates; that every thing in universe
including the GUNAS; such as SATVA, RAJA and
TAMA result from the cosmic consciousness. This
may be considered to be a kind transduction or
transformation of the consciousness into energy that
mobilizes the matter according to the characteristics
of the matter (which again develop from
consciousness).
From the interplay of consciousness, time, space,
energy and matter the world appears as it does;
which in turn is due to our consciousness veiled by
our physiological and subjective perceptions!
90. Making it simplified; SATVA, RAJA and TAMA
indicate different characteristics of every thing such
as being nearer, in between and away from absolute
consciousness!
SATVA therefore is a quality that blossoms
knowledge and activities conducive to freedom i.e.
reach the cosmic consciousness, RAJA multiplies the
activities born out of subjective concepts and
pursuits; and TAMA enhances decomposition,
degeneration and downfall in the abyss of darkness
of ignorance.
Gita is global, because you can see people with
varying preponderance of the effects of SATVA,
RAJA and TAMA all over the world contributing to;
blossoming, day to day working and mutilation of
the word respectively.
TAMA constitutes ignorance, indolence, slumber,
irrationality, irresponsibility, fanaticism, viciousness
and so on.
RAJA constitutes restless study and collection of
information, dynamism (usually out of petty
pursuits), rational and analytical thinking, being
vigilant and/or anxious, discipline, readiness to study
