2. STUDY OF GITA 2
STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar
DR. SHRINIWAS KASHALIKAR
3. 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
DR. SHRINIWAS KASHALIKAR
4. STUDY OF GITA 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.
DR. SHRINIWAS KASHALIKAR
5. STUDY OF GITA 5
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!
DR. SHRINIWAS KASHALIKAR
6. STUDY OF GITA 6
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
DR. SHRINIWAS KASHALIKAR
7. STUDY OF GITA 7
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
DR. SHRINIWAS KASHALIKAR
8. STUDY OF GITA 8
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.
DR. SHRINIWAS KASHALIKAR
9. STUDY OF GITA 9
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!
DR. SHRINIWAS KASHALIKAR
10. STUDY OF GITA 10
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 person
DR. SHRINIWAS KASHALIKAR
11. STUDY OF GITA 11
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 important. Besides, hidden
DR. SHRINIWAS KASHALIKAR
12. STUDY OF GITA 12
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!
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.
DR. SHRINIWAS KASHALIKAR
13. STUDY OF GITA 13
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
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
DR. SHRINIWAS KASHALIKAR
14. STUDY OF GITA 14
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.
Gradually I began to realize that, even as my
conviction was correct according to me, it was
useless or counterproductive to simply despise
DR. SHRINIWAS KASHALIKAR
15. STUDY OF GITA 15
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,
planning, administration and implementation and
engender individual and global blossoming!
November5, 2009, 10:00 am
DR. SHRINIWAS KASHALIKAR
16. STUDY OF GITA 16
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.
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!
DR. SHRINIWAS KASHALIKAR
17. STUDY OF GITA 17
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
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
DR. SHRINIWAS KASHALIKAR
18. STUDY OF GITA 18
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
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!
DR. SHRINIWAS KASHALIKAR
19. STUDY OF GITA 19
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 views sometimes disturbed me
temporarily; while studying Gita; they could not
deter me from studying her!
DR. SHRINIWAS KASHALIKAR
20. STUDY OF GITA 20
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 Hindu philosophy as such;
exploitative, outdated and counterproductive. I
DR. SHRINIWAS KASHALIKAR
21. STUDY OF GITA 21
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 attachment is depicted in terms of attachment
DR. SHRINIWAS KASHALIKAR
22. STUDY OF GITA 22
(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
DR. SHRINIWAS KASHALIKAR
23. STUDY OF GITA 23
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.
Thus Arjuna is dismissing the idea of killing
teachers, brothers and other loved ones by
forecasting the social holocaust in terms of the
DR. SHRINIWAS KASHALIKAR
24. STUDY OF GITA 24
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,
just and totally democratic in true sense, which the
individualistic and socialistic philosophical
frameworks are not! I felt very happy for having
DR. SHRINIWAS KASHALIKAR
25. STUDY OF GITA 25
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!
This aphorism can cause a massive shock for any
serious reader and I was no exception. Isn’t it
DR. SHRINIWAS KASHALIKAR
26. STUDY OF GITA 26
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 the information
processing in the neurons and their network!
Now I realize that such tearing off; of my
conceptual premises lead to dialectical process
DR. SHRINIWAS KASHALIKAR
27. STUDY OF GITA 27
breaking down the sectarian ideas and promoted
evolution of the holistic perspective.
Arjuna has indicated his disgust for a war that
involves killing of near and dear ones. He is
selfless and has no interest in any gains from such a
war that involves shading of blood of his teachers,
brothers and other close ones. So Arjuna is NOT
afraid of war like a timid creature, but his
conscience has paralyzed him! Arjuna like any
sensitive, honest, brave and conscientious
individual despised the killing of his brothers. I am
sure that any sensitive and conscientious individual
would relate with the plight of Arjuna; because it
results from information processing through
neuroendocrine, autonomic and central nervous
systems; and hence is universal!
But having said that; as I went on studying Gita, it
started becoming clearer, that human beings are not
merely physiological; they are potentially much
more than that!
November 6, 08:20 pm
After listening to Arjuna’s plight, Lord Krishna,
who is cosmic consciousness, personified; (and
hence can see; what others don’t; and is conscious
DR. SHRINIWAS KASHALIKAR
28. STUDY OF GITA 28
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.
As a friend, philosopher and guide; he disapproves
Arjuna’s response as totally unbecoming for
Arjuna. He declares it as totally inappropriate and
impotent!
DR. SHRINIWAS KASHALIKAR
29. STUDY OF GITA 29
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
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,
DR. SHRINIWAS KASHALIKAR
30. STUDY OF GITA 30
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
principles! He enlightens Arjuna (and the world)
that such state of being (in union with immortal
consciousness) and actions springing therefrom; is
called SWADHARMA.
DR. SHRINIWAS KASHALIKAR
31. STUDY OF GITA 31
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
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
DR. SHRINIWAS KASHALIKAR
32. STUDY OF GITA 32
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
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
DR. SHRINIWAS KASHALIKAR
33. STUDY OF GITA 33
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.
The 2nd and 3rd chapters begin with Arjuna’s
reluctance to participate in the war, and be
DR. SHRINIWAS KASHALIKAR
34. STUDY OF GITA 34
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
DR. SHRINIWAS KASHALIKAR
35. STUDY OF GITA 35
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
DR. SHRINIWAS KASHALIKAR
36. STUDY OF GITA 36
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!).
DR. SHRINIWAS KASHALIKAR
37. STUDY OF GITA 37
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.
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
DR. SHRINIWAS KASHALIKAR
38. STUDY OF GITA 38
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 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
DR. SHRINIWAS KASHALIKAR
39. STUDY OF GITA 39
“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!
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
DR. SHRINIWAS KASHALIKAR
40. STUDY OF GITA 40
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!
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!
DR. SHRINIWAS KASHALIKAR
41. STUDY OF GITA 41
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
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.
DR. SHRINIWAS KASHALIKAR
42. STUDY OF GITA 42
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
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
DR. SHRINIWAS KASHALIKAR
43. STUDY OF GITA 43
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.
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
DR. SHRINIWAS KASHALIKAR
44. STUDY OF GITA 44
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
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!
DR. SHRINIWAS KASHALIKAR
45. STUDY OF GITA 45
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
digested by decision makers of the world, then such
globally beneficial policies can emerge in all the
fields of life.
DR. SHRINIWAS KASHALIKAR
46. STUDY OF GITA 46
In 7th chapter Lord Krishna narrates his
omnipresent nature to Arjuna and indicates how
only few realize this nature and how others do not
realize this! He explains that he is the light beyond
the physical light and remains unseen by eyes!!
November 9, 2009 11:30 am
In 1st chapter, there is depiction of subjective; and
hence (inspite of being very conscientious);
erroneous perception, feelings and response of
Arjuna.
In 2nd chapter there is elaborate explanation of
cosmic consciousness and contingent nature of
physical existence of the nonliving and living
world! There is also a detailed account of the
characteristics of the individual who realizes this
immortality and expresses accurate cognition,
affect and conation.
It is obvious that; even as reading per se; is not
enough to bring about the transformation in an
individual and the world; the role of reading and
understanding the “road map of blossoming” in the
process of conscious evolutionary transformation of
DR. SHRINIWAS KASHALIKAR
47. STUDY OF GITA 47
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!
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,
DR. SHRINIWAS KASHALIKAR
48. STUDY OF GITA 48
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
negation or disapproval of indiscriminate violence
committed under the influence of utter darkness of
DR. SHRINIWAS KASHALIKAR
49. STUDY OF GITA 49
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.
If we understand that AHIMSA means NOT
indiscriminate nonviolence; but; protection of
DR. SHRINIWAS KASHALIKAR
50. STUDY OF GITA 50
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
self) by the deceptive influences coming from our
body, family, society, world and the products of all
DR. SHRINIWAS KASHALIKAR
51. STUDY OF GITA 51
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.
DR. SHRINIWAS KASHALIKAR
52. 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.
DR. SHRINIWAS KASHALIKAR
53. 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
DR. SHRINIWAS KASHALIKAR
54. 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
DR. SHRINIWAS KASHALIKAR
55. 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.
DR. SHRINIWAS KASHALIKAR
56. 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
DR. SHRINIWAS KASHALIKAR
57. 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)
DR. SHRINIWAS KASHALIKAR
58. 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.
DR. SHRINIWAS KASHALIKAR
59. 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!
DR. SHRINIWAS KASHALIKAR
60. 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
DR. SHRINIWAS KASHALIKAR
61. 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.
DR. SHRINIWAS KASHALIKAR
62. 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,
DR. SHRINIWAS KASHALIKAR
63. 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
DR. SHRINIWAS KASHALIKAR
64. 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”.
DR. SHRINIWAS KASHALIKAR
65. 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;
DR. SHRINIWAS KASHALIKAR
66. 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
DR. SHRINIWAS KASHALIKAR
67. 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.
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
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
DR. SHRINIWAS KASHALIKAR
68. 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
DR. SHRINIWAS KASHALIKAR
69. 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
DR. SHRINIWAS KASHALIKAR
70. 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!
DR. SHRINIWAS KASHALIKAR
71. 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.
DR. SHRINIWAS KASHALIKAR
72. 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
DR. SHRINIWAS KASHALIKAR
73. 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
DR. SHRINIWAS KASHALIKAR
74. 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).
DR. SHRINIWAS KASHALIKAR
75. 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
DR. SHRINIWAS KASHALIKAR
76. 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.
DR. SHRINIWAS KASHALIKAR
77. 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.
DR. SHRINIWAS KASHALIKAR
78. 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
DR. SHRINIWAS KASHALIKAR
79. 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!
DR. SHRINIWAS KASHALIKAR
80. 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?
DR. SHRINIWAS KASHALIKAR
81. 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
DR. SHRINIWAS KASHALIKAR
82. 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
DR. SHRINIWAS KASHALIKAR
83. 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.
DR. SHRINIWAS KASHALIKAR
84. 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
DR. SHRINIWAS KASHALIKAR
85. 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!
DR. SHRINIWAS KASHALIKAR
86. 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
DR. SHRINIWAS KASHALIKAR
87. 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!
DR. SHRINIWAS KASHALIKAR
88. STUDY OF GITA 88
At the end of 11th chapter; Lord Krishna asserts that
SWADHARMA i.e. every moment lived in His
consciousness or remembrance; characterized by
inimitable and sublime love for everyone in the
universe; which signifies supreme form of
universal unity; certainly takes an individual and
hence billions of individuals to His supreme abode!
In 12th chapter, Arjuna, like any genius (after
“seeing” “cosmic formless form” and “deity form”
of Lord Krishna); 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
DR. SHRINIWAS KASHALIKAR