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N E W S T U D Y O F G I T A N O V 12 D R


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N E W S T U D Y O F G I T A N O V 12 D R

  3. 3. 3 NEW STUDY OF BHAGAVAD GITA Nov 12, 2009 12:10 pm While studying Gita one doubt used to nag me from time to time. Why could not Gita create an ideal society? If we carefully understand the purport of Gita we begin to realize that an individual with a vision of “ideal society” is also a creation of the absolute consciousness and the people opposing this are also, creation of the same cosmic consciousness. Thus an individual develops intense motivation to change the society for better and make it just, as a result of several biochemical reactions in his/her body, which in turn are result of causes hidden in further past. These activities keep going on irrespective of one’s volition. This means, the objectives or aims of an individual are themselves not “his or hers”! So if the aims or ideals do not belong to you, (they belong to the cosmic consciousness embodied in Gita) then what sense does it make to expect Gita to fulfill those aims or ideals as per your time frame, instead of the cosmic design? 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 DR. SHRINIWAS JANARDAN KASHALIKAR
  4. 4. 4 NEW STUDY OF BHAGAVAD GITA 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 the medium of that person/s); the masses. But as the individual/s and the society are replaced, by next generation, the void is created and the spirit of Gita has to reappear, re-manifest through other individuals! This cycle goes on. It is therefore important to realize that Gita blossoms us individually and globally; but not coercively and arbitrarily or in a regimentalized fashion. Also, Gita spirit keeps reincarnating as and when there is a need (within us and in the society; because there can not be anything like permanently ideal state of an individual body and society) . DR. SHRINIWAS JANARDAN KASHALIKAR
  5. 5. 5 NEW STUDY OF BHAGAVAD GITA So Gita teaches us to perform SWADHARMA with full involvement and ecstasy; without expecting anything; especially “a permanently ideal society”. The absolute consciousness or the spirit of Gita is bound to take care of the present and the future from time to time and our pleasant duty (SWADHARMA) is to study, realize and share the enlightenment of Gita with others. The individual and global blossoming are bound to manifest through this enlightenment as the spring comes! There is another reason or explanation; “why Gita can not create ideal society”! The world keeps on changing; beyond our subjective concepts and even if Gita were to change the world; 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! So it is inappropriate to expect creation of so called ideal society! It is like expecting Sun to provide money! DR. SHRINIWAS JANARDAN KASHALIKAR
  6. 6. 6 NEW STUDY OF BHAGAVAD GITA In fact; this is the reason; why we are advised not to expect results as per “our” projections. Can we look up to Gita for a solution in a state of depression? With reference to above understanding of impermanence and realization of the transient nature of existence, of our body, society and the universe; sometimes we tend to get depressed (because of the attachment resulting from habituation of our body and the environment), by the thought of quitting them! This depression leads to withdrawal from the struggle. All struggles appear meaningless; just as they appeared to Arjuna. But even if we get dragged by this (insurmountable?) feeling of not participating in the life struggles (war!), it won’t be possible for us, because of being in; inescapable physiological and social environment and individual and social consciousness, in which a variety of biochemical, biophysical, physiological and social activities are bound to take place; whether we wish or not! Escape is impossible and involvement in them is inevitable! Hence in 2nd chapter and latter in 18th chapter, Lord Krishna asks Arjuna to follow SWADHARMA, which extracts the immortal principle beyond time from this DR. SHRINIWAS JANARDAN KASHALIKAR
  7. 7. 7 NEW STUDY OF BHAGAVAD GITA passing body and universe! This is like recovering the NET PROFIT from the business of life time! Hence it is also said that don’t worry about tomorrow. Just follow your SWADHARMA; and for exactly identify and realize your SWADHARMA; you can take the help of (as stated in 16th chapter) scriptures and/or from your inner voice; through practice NAMASMARAN as has been advised besides Gita, by most of the saints. That makes study of Gita and sharing it with others a matter of great opportunity and ecstatic privilege, for overcoming depression, which may be generated by Gita herself if we are too ignorant and too weak to digest the wisdom in Gita! But the depression can be surely overcome through the study of Gita herself (and recitation of Vishnusahasranam; and practice of NAMASMARAN), by the realization that; even as our bodies are bound to perish and our society is bound to metamorphose, we have the golden opportunity to practice SWADHARMA and share our convictions (and immortal essence) 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 still be people not following the precepts of Gita, (who would have DR. SHRINIWAS JANARDAN KASHALIKAR
  8. 8. 8 NEW STUDY OF BHAGAVAD GITA go through the fate described in Gita)? Why they are not persuaded or converted or changed by Gita? 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 (those who can not tolerate the sunlight due lack of melanin pigment in their eyes) 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 a 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. Individual and global blossoming would keep on manifesting appropriately as and when the time ripens; though not permanently; and though not in exactly the same manner as we anticipated! Is it alright if we share our perceptions without adequate study? There is NO limit to which Gita can be studied. Gita is infinite in every way, even though she contains only 700 DR. SHRINIWAS JANARDAN KASHALIKAR
  9. 9. 9 NEW STUDY OF BHAGAVAD GITA verses. Hence there should be no inhibition to share whatever we want to share about Gita. Sharing the spirit of Gita; even while studying; has the advantage that repetition of principles of Gita helps us in developing and strengthening our convictions. Thus apart from introducing the others, or tallying our perceptions with others, or getting the chance to learn from others correct ourselves if necessary it helps us in our own blossoming. In addition, through sharing the spirit of Gita, we are able to influence the local and global environment and make it friendly for uninterrupted study of Gita and blossoming of individuals and the world. Thus sharing of the spirit of Gita (as per our understanding) is essential and vital, for bravely and wisely defeating the dark anti universe and antihuman forces! What is the essence of the terms used in 7th and chapters? At the end of 7th and beginning of 8th chapter; there is mention about (KSHARA) ADHIBHOOT, (PURUSHA) ADHIDAIVA, and (SWABHAVA) ADHYATMA, (AKSHARA) BRAHMA, ADHIYAJNA (AHAM) and (VISARGA) KARMA. ADHIBHOOT is a perishable aspect of universe including human beings. DR. SHRINIWAS JANARDAN KASHALIKAR
  10. 10. 10 NEW STUDY OF BHAGAVAD GITA Individual consciousness or the unchanging vitality is called PURUSHA (In Ayurveda, referring to individual case; this is called CHIKITSA PURUSHA). The essence of the intricate relationships; between control systems and the functions and the mechanisms; is 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 that illumines everything and everybody. VISARGA is also called KARMA which is nothing else but the appearance (manifestation) 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! DR. SHRINIWAS JANARDAN KASHALIKAR
  11. 11. 11 NEW STUDY OF BHAGAVAD GITA This explanation pertains to holistic conceptualization of individual and universal existence. The semantics vary from different schools of thought. Hence my interpretation may not be exact like mathematical calculations. But the essence is that; one, who learns about his trans-temporal essence; and relationship with the fleeting body, society, universe and a variety of physical, chemical and psychobiological activities; learns to “free the lower self” through SWADHARMA and in turn, helps others to attain the same freedom and blossom to culminate in absolute light. Can promoting Gita come in the way of one’s progress? Promoting or sharing per se, do not come in the way of progress. In fact they can boost our motivation and strengthen our determination and tenacity to study and progress. But; inadvertent, impatient and desperate efforts (and not just sharing) to teach (in spite of having not assimilated our perceptions of Gita) others; are often of imposing nature; and boring to the brim to those who are not interested! This is because we are deficient in our perceptions and/or because those; whom we are trying to teach; are not merely thoroughly stuck in, but are also proud of their petty pursuits. Hence many times our DR. SHRINIWAS JANARDAN KASHALIKAR
  12. 12. 12 NEW STUDY OF BHAGAVAD GITA efforts are met with deceptive appreciation; or adverse remarks and even humiliation or insults. 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. However such unpleasant experiences; are not uncommon; because usually one who studies Gita feels the urge to share it with others…rather urgently! But from such experiences; if we learn our mistake and study with double enthusiasm and commitment, then nothing comes in the way of progress. That cosmic consciousness takes care of our (as well as global) progress and blossoming! Hence; many all time great 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). Moreover they did not impose it on any specific individual or section of people. Hence their contribution is (and should be) adored world over. What is the purport of 9th chapter? DR. SHRINIWAS JANARDAN KASHALIKAR
  13. 13. 13 NEW STUDY OF BHAGAVAD GITA 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. He asks Arjuna therefore to unite with his higher consciousness i.e. Lord Krishna (cosmic consciousness); rather than getting dragged into petty pursuits. DR. SHRINIWAS JANARDAN KASHALIKAR
  14. 14. 14 NEW STUDY OF BHAGAVAD GITA 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. 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 someone knowing nothing about Gita. I developed pity for myself. DR. SHRINIWAS JANARDAN KASHALIKAR
  15. 15. 15 NEW STUDY OF BHAGAVAD GITA But within few minutes, the grace of Lord Krishna (cosmic consciousness) 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 participated triumphantly and conquered! I realized that writing on Gita; has to be coupled with actual mastery over and detachment from dragging impact of feelings of self respect, family relations, financial risks and public reputation and even life! That is the spirit of Gita! I got back overcame my disturbance and decided to write; come what may! I realized that; being unshakable and dignified in NAMASMARAN i.e. in the essence of Gita; irrespective of anything and everything; is SWADHARMA for me (and possibly for everyone). Thus it would be clear that; I am continuing 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 DR. SHRINIWAS JANARDAN KASHALIKAR
  16. 16. 16 NEW STUDY OF BHAGAVAD GITA 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; through devotion for Him. He also says this in 18th chapter. How to reconcile this assurance with the notion that good deeds yield good results and bad deeds yield bad results? Is it not contradictory? Does it not contradict the expectation of justice in society? I used to 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. So condemning some one as criminal can be fallacious. 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; from callous, irrelevant and lopsided and unjust pedantic arrogance; to enlightened holistic perspective and structuring of laws and their administration; closer to natural justice! DR. SHRINIWAS JANARDAN KASHALIKAR
  17. 17. 17 NEW STUDY OF BHAGAVAD GITA In individual life this is important as it can take away the burden of being judgmental; about ourselves and others; from our head and reduces the nuisance of our ignorance to others! It is necessary however to also appreciate that Gita certainly does not undermine the role of ethics and decency required in healthy intrapersonal and social harmony and dynamics. This is because; the concept of good deeds and bad deeds pertains to what we do for individual and global blossoming, especially when we are not in apposition to understand or realize cosmic consciousness. Hence the commandments, decrees or precepts are formed and flow through the generations in the form of traditions and conventions, customs. , understand the intricacies of philosophy. It should be clear why Gita elaborates on good deeds and bad deeds in 16th, 17th and 18th chapters besides in 9th also and advocates all, but especially those who can not comprehend the cosmic dynamics, and hence doubts to follow these precepts! These precepts play a vital role in individual and social harmony. The essence of the two apparently contradictory statements becomes clear, through NAMASMARAN. At the end of 9th chapter; Arjuna (and we) probably becomes conversant with the life struggle and how to focus on the absolute truth common to individual existence and the universe. DR. SHRINIWAS JANARDAN KASHALIKAR
  18. 18. 18 NEW STUDY OF BHAGAVAD GITA Why is the purpose of narration and showing the cosmic nature in 10th and 11th chapters respectively? 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. Lord Krishna elaborates how He is the root cause or seed of the seen, unseen, and conscious, subconscious and unconscious universe. He further 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, which broaden and expand one’s vision, paradigm and perspective to become as objective as possible. DR. SHRINIWAS JANARDAN KASHALIKAR
  19. 19. 19 NEW STUDY OF BHAGAVAD GITA 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. Obviously; this “seeing” is not actual seeing by visual system, but through opening up of the consciousness of Arjuna. This is why Arjuna “sees” the future fate of warriors. This vision 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. 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 DR. SHRINIWAS JANARDAN KASHALIKAR
  20. 20. 20 NEW STUDY OF BHAGAVAD GITA the Lord! It (NAMAMSMARAN) transsensory or suprasensory and hence; 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. DR. SHRINIWAS JANARDAN KASHALIKAR