Study Of Gita Original Copy Dr. Shriniwas J. Kashalikar

STUDY OF GITA 1

DR. SHRINIWAS J. KASHALIKAR

STUDY OF GITA 2

STUDY
OF
GITA

Dr.
Shriniwas
Kashalikar

STUDY OF GITA 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


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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.


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Apparently; the reason why I kept on studying and
by hearting inspite of contradictions was; I realized
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!


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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.

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


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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
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


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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 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.


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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 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!


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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!

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


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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
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


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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!

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!


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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.

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


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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
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.


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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 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,


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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.

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.


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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.

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


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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
reflections of the sketch in reality; nor I was
completely convinced by it. I was probably looking


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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.


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Although these views sometimes disturbed me
temporarily; while studying Gita; they could not
deter me from studying her!

I however felt that Gita was not very pleasant like a
romantic poetry and did not generate elation or
ecstasy. She seemed to ruthlessly remind
unwanted, unnecessary and unrelated questions and
problems such as those of war and death!

Arguments that Gita preaches violence and the
opinion that she promotes inequality and
exploitation appeared too superficial and based on
casual reading with preformed notions and
prejudices; though 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


STUDY OF GITA 21

philosophy and way of life, into arbitrary, coercive
and at times absurd traditions and conventions, but
it does not render the 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!


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I now feel that; Gita deals with war of higher self
with the lower self in an individual, where the
lower self is attached to many likes and dislikes!
This attachment is depicted in terms of attachment
(like that for suicidal and destructive addiction) for
the relatives even if they were social psychopaths.
This attachment leads to 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


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unavoidable and eternal war within and out! In fact
knowledge of Gita makes it clear that presence of
this war and its comprehension is a golden
opportunity to live in SWADHARMA and achieve
individual and global blossoming!

Strange 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.


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Thus Arjuna is dismissing the idea of killing
teachers, brothers and other loved ones by
forecasting the social holocaust in terms of the
ruining of families and the exploitation of widows
and mutilation of social discipline and harmony
leading to ill effects on the departed souls and the
abyss thereof! Arjuna represents erudite but
erroneous arguments! Thus Gita creates a strong
case for individual and social mediocrity,
individualism, pettiness, gullibility, defeatism, and
despondency with intellectual explanations and
justifications, which span from individual and
social life; to even life after death!

It is at this point that I realized that Gita is unique
in NOT providing an arbitrary blue print that
upholds individualism or socialism; but enlightens
the root of our being and 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,


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just and totally democratic in true sense, which the
individualistic and socialistic philosophical
frameworks are not! I felt very happy for having
persisted on the study of Gita and having come out
of the limitations and inadequacies of
individualistic and socialistic philosophies.

Through depicting the individual and social
despondence (represented by ARJUNA
VISHADA) Gita creates a ground for an eternal
discourse to shun the individual, social and
universal tendencies to sink and decay!

Gita enters into 2nd chapter and then offers the
omnipotent and omniscient panacea to such
despondence and decay that surfaces repeatedly in
the human civilization throughout history; from
millennia to millennia and time and again; from the
very source of eternally provident and
rejuvenating cosmic consciousness!

November 5, 2009; 10:00 pm

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!


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This aphorism can cause a massive shock for any
serious reader and I was no exception. Isn’t it
natural that normally our mindset cannot
understand, agree, believe or realize the concept of
immortality of soul?

I however; kept on reading it, but without really
understanding, agreeing, believing and of course
realizing! In fact this discussion in 2nd chapter
made me feel miserably torn in two conceptual
premises! Neither could I agree with the claim of
immortality, which was beyond my comprehension
and even imagination; nor could I felt that I was a
complete mortal with no traces of life after the
death of my body! I could never imagine myself
discarding my body like “old clothes” or in; living
in absence of the body, but I could not dismiss the
claim of immortality also; because I “knew”
(though I had not personally realized) that a)
nothing is destroyed b) consciousness; thoughts,
feelings, time, space, energy etc do not have the
same kind of “existence”, “birth” or “death” and c)
‘beginning and end’ are human concepts; derived
from the limitations of physiological state,
consciousness, perceptions, thinking, feelings and


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the information processing in the neurons and their
network!

Now I realize that such tearing off; of my
conceptual premises lead to dialectical process
breaking down the sectarian ideas and promoted
evolution of the holistic perspective.

Arjuna has indicated his disgust for a war that
involves killing of near and dear ones. He is
selfless and has no interest in any gains from such
a war that involves shading of blood of his
teachers, brothers and other close ones. So Arjuna
is NOT afraid of war like a timid creature, but his
conscience has paralyzed him! Arjuna like any
sensitive, honest, brave and conscientious
individual despised the killing of his brothers. I am
sure that any sensitive and conscientious individual
would relate with the plight of Arjuna; because it
results from information processing through
neuroendocrine, autonomic and central nervous
systems; and hence is universal!

But having said that; as I went on studying Gita, it
started becoming clearer, that human beings are not
merely physiological; they are potentially much
more than that!


STUDY OF GITA 28

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.

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.


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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
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


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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 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


STUDY OF GITA 31

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.

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


STUDY OF GITA 32

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
supportive arguments to emphasize the importance


STUDY OF GITA 33

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


STUDY OF GITA 34

between pride and pain from the changing results
of their inappropriate actions.

The 2nd and 3rd chapters begin with Arjuna’s
reluctance to participate in the war, and 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


STUDY OF GITA 35

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
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.


STUDY OF GITA 36

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
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

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


STUDY OF GITA 37

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 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.


STUDY OF GITA 38

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

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


STUDY OF GITA 39

and prompting an individual; to escape from the
worldly responsibilities; giving one excuse or
another. In India; there were tides of ideologies
glorifying irresponsible “asceticism” from time to
time. Even today, there are various breeds of
“spiritualism” and “SANYASA” spreading like
pandemics in the world causing masses to move
into irresponsible inaction, indolence and
parasitism (probably as a reaction to harrowingly
and violently stressful petty pursuits intermingled
with fanatic ideologies 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!


STUDY OF GITA 40

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 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!


STUDY OF GITA 41

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.

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


STUDY OF GITA 42

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 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


STUDY OF GITA 43

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 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.


STUDY OF GITA 44

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.

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


STUDY OF GITA 45

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.

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


STUDY OF GITA 46

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.

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


STUDY OF GITA 47

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 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!


STUDY OF GITA 48

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 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


STUDY OF GITA 49

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
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.


STUDY OF GITA 50

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 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


STUDY OF GITA 51

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 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.


STUDY OF GITA 52

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
impact, though it may not be perceived
immediately due to one’s subjectivity.


STUDY OF GITA 53

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.

Gita is universal because she shows the light to any
one and every one; irrespective of the state of


STUDY OF GITA 54

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 repetition and/additional emphasis on


STUDY OF GITA 55

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.


STUDY OF GITA 56

Gita is unique in the sense that she shows your
ultimate goal, shows you the path and guides you
in the method to tread it.

Gita therefore does not advocate suppression or
indulgence in an arbitrary manner, but inspires
SWADHARMA; in which while enjoying the core
or essence of all material pleasures you channellize
them to blossoming of 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


STUDY OF GITA 57

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 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)


STUDY OF GITA 58

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!

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.


STUDY OF GITA 59

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. 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!


STUDY OF GITA 60

It is like reading about bath, which develops
conviction about the advantages of bath and actual
practice of bath that endorses the convictions about
bath. Thus both are perfectly complementary. One
can compare it also; with the reading about the
advantages of exercise and actual practice of
exercise.

I also learnt in the course of time that we come
across a number of situations in life, (due to
internal and external environment) which shroud
our consciousness, and we tend to forget our true
self i.e. the essence of Gita and this is a really a
shattering and weakening experience.

Hence in 6th chapter; the 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


STUDY OF GITA 61

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
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.


STUDY OF GITA 62

One of the greatest lessons of Gita to the world is;
whatever we eat, drink, see, listen, talk, write,
learn, perform, use, relish and so on; should get
culminated into the goal of individual and global
blossoming. This makes our life itself the most
meritorious activity i.e. YAJNA! This is a true and
qualitative revolution in individual and global life.

Nov 11, 2009, 10:00 am

One of the most interesting things I learnt and also
got thoroughly convinced in the course of time
from the practice of NAMASMARAN and Gita; is
the fact that everyone is moving towards the same
goal and the same destination.

This fact 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,


STUDY OF GITA 63

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!

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


STUDY OF GITA 64

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) 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”.


STUDY OF GITA 65

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
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;


STUDY OF GITA 66

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.

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


STUDY OF GITA 67

SANKHY YOGA (also described in 2nd chapter of
Gita and Jnaneshvari) are perfectly complementary
and reach you to the same destination, viz.

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
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


STUDY OF GITA 68

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
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


STUDY OF GITA 69

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.

It is therefore important to realize that Gita
blossoms us individually and globally; but not


STUDY OF GITA 70

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!


STUDY OF GITA 71

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.


STUDY OF GITA 72

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


STUDY OF GITA 73

permanent and universal agreement on Gita. I
learnt that even if there is absolute truth in Gita, it
can not manifest in every heart, though one can
keep sharing it as a part of one’s SWADHARMA.

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


STUDY OF GITA 74

the percentage of students of Gita multiplies. This
blossoms the individuals and the society; for a that
age or period!

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).


STUDY OF GITA 75

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.

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


STUDY OF GITA 76

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) 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.


STUDY OF GITA 77

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

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

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

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


STUDY OF GITA 78

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
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


STUDY OF GITA 79

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.

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!


STUDY OF GITA 80

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

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?


STUDY OF GITA 81

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!

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


STUDY OF GITA 82

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;
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


STUDY OF GITA 83

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.

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.


STUDY OF GITA 84

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 part of our own consciousness,
without being repulsive or escapist is YOGA. It is
said (by those who have achieved this


STUDY OF GITA 85

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!


STUDY OF GITA 86

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


STUDY OF GITA 87

narrow and does not convey the spirit. It is aptly
called MURTIPOOJA. The cosmic consciousness
is brought in human or other form and then
worshipped. This aspect being realistic and
practical has been welcomed by 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!


Study Of Gita Original Copy Dr. Shriniwas J. Kashalikar

Study Of Gita Original Copy Dr. Shriniwas J. Kashalikar

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