This document summarizes Dr. Shriniwas Kashalikar's new study of the Bhagavad Gita. It discusses how concepts like sanyasa (renunciation), karma (action), and tyaga (sacrifice) that seem contradictory are actually complementary. While chapter 2 provides clarity on dharma, further explanation is given in chapters 3 and 18 because these concepts can be confusing in practice. As one continues studying and contemplating the Gita while practicing namasmaran (remembering the name), the understanding of how sanyasa, karma, and tyaga reconcile different viewpoints becomes clearer.

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NEW STUDY OF BHAGAVAD GITA
DR. SHRINIWAS JANARDAN KASHALIKAR

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NEW STUDY OF BHAGAVAD GITA
STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar
DR. SHRINIWAS JANARDAN KASHALIKAR

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NEW STUDY OF BHAGAVAD GITA
November 30, 2009, 08:08 AM
Initially when I was studying, I thought in the
2nd chapter itself there is sufficient clarification
about SWADHARMA; and hence where is the
need for further doubt and subsequent
explanation about SANYASA and KARMA and
TYAGA? Isn’t it redundant?
It is true that in the beginning of the 3rd and 18th chapters
there is repetition of doubt regarding SANYASA and
KARMA and TYAGA.
But the ideas of SANYASA, KARMA and TYAGA are
subtle and hence can be confusing when it comes to
actual practice.
This is because Gita perspective is expression of cosmic
consciusness. It encompasses the cosmos, society and the
individual consciousness and individuals. The processes
of transcending (SANYASA and TYAGA) and involving
or participating (KARMA), which are apparently
contradictory are basically complementary and uniquely
and excellently reconciled in Gita.
This becomes clearer as one keeps on practicing
NAMASMARAN.
These processes are related to blossoming and
sustaining!
DR. SHRINIWAS JANARDAN KASHALIKAR

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NEW STUDY OF BHAGAVAD GITA
When one blossoms; the past form is given up and new
form is adopted, but the life processes within; go on in
continuity in a sustained manner. SANYASA is growth
and YOGA is the continued life!
It becomes clearer and clearer in an ongoing manner as
one keeps on studying and contemplating on Gita and
practicing NAMSMARAN.
This highlights the previously discussed point of rising
above without hating or trapped by the physiological
characteristics in the nature, society and the body and
consciousness encompassing them.
This understanding or realization also resolves the
confusion about KAMYA KARMA, NITYA KARMA,
and NAIMITTIK KARMA and so on. It is clarified that
giving up KAMYA KARMA is SANYASA. This has
different implications in terms of external appearances,
but the purport is universal. Thus SANYASA would
mean renouncing the profitable activities, which are at
variance with the SWADHARMA. Thus at different
stages of life individual renounces certain activities
starting right from suckling of milk.
Similarly a brahmin (actually it is pronounced as
BRAHMANA) does not indulge in the activities of
KSHATRIYA (martial activities involved in protection
and safety of the society) or VAISHYA (trading)
activities.
DR. SHRINIWAS JANARDAN KASHALIKAR

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NEW STUDY OF BHAGAVAD GITA
This is a kind of SANYASA.
Moreover, just as a ripened fruit drops from the tree and
is eaten by animals or man, in the same way, in old age
the
individual renounces direct administrative involvement
while continuing with the essence of activities conducive
to individual and global blossoming.
TYAGA meant giving up the KARMA PHALA i.e.
fruits,
gains or results of the activity. This is associated with the
word detachment, which does not convey the vital and
vibrant spirit of KARMAPHALA TYAGA. It does not
convey the innate meaning of implying growth and
coming out of; subjective or personal considerations,
which nurture individualistic forces manifesting in
jealousy, envy, hatred, arrogance, depression followed by
rat race, petty competitions, jealousy, other crimes and
social decomposition! TYAGA has a positive element of
getting rid of what is harmful or inappropriate, while
being focused on what is maximally benevolent!
DR. SHRINIWAS JANARDAN KASHALIKAR

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NEW STUDY OF BHAGAVAD GITA
DR. SHRINIWAS JANARDAN KASHALIKAR