The document summarizes Dr. Shriniwas Kashalikar's new study of the Bhagavad Gita. It describes his early encounters with the text as a child and student, periods of doubt and lack of interest. It details his decision to intensely study the Gita 20 years ago despite contradictions, and his realization that there was something deeper in the text that drove him to continue studying and memorizing it. The document outlines some of the shifts in his understanding over this time, from seeing the Gita as frightening to appreciating its message of immortality.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarmarathiasmita
This document provides an overview of Dr. Shriniwas Kashalikar's study of the Bhagavad Gita over many years. It describes his initial encounters with the text as a child, his renewed interest in studying it deeply after moving to Mumbai, and the contradictions he found that drove him to continue studying in order to find deeper meaning. It also explains how chanting the Vishnusahasranam provided inner propulsion to persist in his Gita study. Dr. Kashalikar shares realizations about how Gita deals with principles at all levels from molecules to the cosmos. He emphasizes the importance of humility and patience in understanding Gita's hidden meanings.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarmarathiasmita
This document summarizes Dr. Shriniwas Kashalikar's experiences studying the Bhagavad Gita over 20 years. It describes some initial contradictions encountered but a strong internal drive to continue studying and memorizing the entire text. With deeper study, he realized the Gita addresses principles at all levels from molecules to the universe. While complete understanding is impossible, regular study provides an exciting journey towards enlightenment and blossoming by merging with cosmic consciousness.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarmarathiasmita
This document summarizes Dr. Shriniwas Kashalikar's experiences studying the Bhagavad Gita over many years. Some key points:
- He was initially drawn to study the Gita due to contradictions he found, and a sensing that there was something deeper he was not perceiving. Despite difficulties, he felt compelled to continue studying.
- Through repeated study and contemplation, he aimed to resolve contradictions by correlating verses across chapters. He began memorizing the entire text to facilitate this.
- Over time, as his understanding evolved, initially frightening perceptions of dying gave way to an appreciation of Gita's message of immortality.
- Dr. Kashal
F A M I L Y D I E T Y ( K U L A D E V A T A) D Rsandesh138
This document discusses the author's childhood experiences visiting the Laxmi-Narayan temple in Walaval, India. As a child, the author found the temple and surrounding area pleasant, with its red brick roads, tea shops, and the temple itself overseeing a lake. However, later in life the author was drawn to Marxist analysis and felt the family deity seemed redundant. But now the author believes the family deity concept helps introduce individuals to cosmic consciousness and plays an important role in personal and social development. The temple in Walaval overlooking the scenic landscape remains the author's family deity.
G R A D I N G H A P P I N E S S F O R T O T A L S T R E S S M A N A G E ...sandesh138
The document discusses grading happiness based on criteria like durability, number of people involved, and intensity. It defines different grades of happiness from A to E based on these criteria. Higher grades like A are the most durable, involve the most people, and have the highest intensity. Lower grades like E involve harming others or criminal acts. The document provides tips for becoming more objective in assessing happiness choices and reinforcement over time. It warns that the guidelines should not be followed obsessively but considered provisionally.
Anusandhan is a state of being connected to one's true self, which traditions identify as God as inspired by the Guru. This state has surpassed subjective prejudices and is associated solely with global welfare. It has no petty pursuits or mean considerations, and is an objective state that has a benevolent effect of facilitating freedom for the entire universe. Anusandhan can also be considered the state of ultimate freedom in the truest sense.
M A R A T H I A S M I T A D R S H R I N I W A S K A S H A L I K A Rsandesh138
This document discusses the nature of personal identity and how it relates to broader concepts of humanity. It argues that while initial identities like family, culture and nationality are important, as one gains awareness they must be able to rise above restrictive identities and see common bonds with all humanity. Sacrificing physical or sectarian interests for the benefit of mankind is a sign of growth. True self is realized not by denying identities but transcending limitations to identify with the interests of all people regardless of affiliations.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarmarathiasmita
This document provides an overview of Dr. Shriniwas Kashalikar's study of the Bhagavad Gita over many years. It describes his initial encounters with the text as a child, his renewed interest in studying it deeply after moving to Mumbai, and the contradictions he found that drove him to continue studying in order to find deeper meaning. It also explains how chanting the Vishnusahasranam provided inner propulsion to persist in his Gita study. Dr. Kashalikar shares realizations about how Gita deals with principles at all levels from molecules to the cosmos. He emphasizes the importance of humility and patience in understanding Gita's hidden meanings.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarmarathiasmita
This document summarizes Dr. Shriniwas Kashalikar's experiences studying the Bhagavad Gita over 20 years. It describes some initial contradictions encountered but a strong internal drive to continue studying and memorizing the entire text. With deeper study, he realized the Gita addresses principles at all levels from molecules to the universe. While complete understanding is impossible, regular study provides an exciting journey towards enlightenment and blossoming by merging with cosmic consciousness.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarmarathiasmita
This document summarizes Dr. Shriniwas Kashalikar's experiences studying the Bhagavad Gita over many years. Some key points:
- He was initially drawn to study the Gita due to contradictions he found, and a sensing that there was something deeper he was not perceiving. Despite difficulties, he felt compelled to continue studying.
- Through repeated study and contemplation, he aimed to resolve contradictions by correlating verses across chapters. He began memorizing the entire text to facilitate this.
- Over time, as his understanding evolved, initially frightening perceptions of dying gave way to an appreciation of Gita's message of immortality.
- Dr. Kashal
F A M I L Y D I E T Y ( K U L A D E V A T A) D Rsandesh138
This document discusses the author's childhood experiences visiting the Laxmi-Narayan temple in Walaval, India. As a child, the author found the temple and surrounding area pleasant, with its red brick roads, tea shops, and the temple itself overseeing a lake. However, later in life the author was drawn to Marxist analysis and felt the family deity seemed redundant. But now the author believes the family deity concept helps introduce individuals to cosmic consciousness and plays an important role in personal and social development. The temple in Walaval overlooking the scenic landscape remains the author's family deity.
G R A D I N G H A P P I N E S S F O R T O T A L S T R E S S M A N A G E ...sandesh138
The document discusses grading happiness based on criteria like durability, number of people involved, and intensity. It defines different grades of happiness from A to E based on these criteria. Higher grades like A are the most durable, involve the most people, and have the highest intensity. Lower grades like E involve harming others or criminal acts. The document provides tips for becoming more objective in assessing happiness choices and reinforcement over time. It warns that the guidelines should not be followed obsessively but considered provisionally.
Anusandhan is a state of being connected to one's true self, which traditions identify as God as inspired by the Guru. This state has surpassed subjective prejudices and is associated solely with global welfare. It has no petty pursuits or mean considerations, and is an objective state that has a benevolent effect of facilitating freedom for the entire universe. Anusandhan can also be considered the state of ultimate freedom in the truest sense.
M A R A T H I A S M I T A D R S H R I N I W A S K A S H A L I K A Rsandesh138
This document discusses the nature of personal identity and how it relates to broader concepts of humanity. It argues that while initial identities like family, culture and nationality are important, as one gains awareness they must be able to rise above restrictive identities and see common bonds with all humanity. Sacrificing physical or sectarian interests for the benefit of mankind is a sign of growth. True self is realized not by denying identities but transcending limitations to identify with the interests of all people regardless of affiliations.
The document discusses "my problem", which is a struggle within individuals between what is and what should be. This restlessness stems from sensory input not matching feelings of wants and deficiencies. "My problem" is a global issue, as it is difficult to voluntarily blossom into generous, loving characteristics. Forcing change cannot transform individuals, but creating a globally beneficial environment conducive to blossoming may help. However, even this is not possible without universally practicing remembrance of the divine name (Namasmran). "My problem" is a universal problem that even leaders face, and tolerance born of experience is needed to address it appropriately.
The document discusses two main points. First, people tend to see problems everywhere and come up with solutions, believing their solutions will create lasting change and harmony, but they fail to address root issues. Second, people tend to exclude themselves and demand change from others while ignoring their own flaws. However, the author argues that transcending subjective views through meditation can help people realize their shared humanity and empower them to manifest existing positive qualities in the world. Practicing meditation at a large scale could help people experience their inherent freedom.
S P I R I T U A L I S M M A T E R I A L I S M A N D N A M A S M A R A N D Rsandesh138
Dr. Shriniwas Kashalikar visits several spiritual sites in India, including Gondavle Budruk and Shirdi. While he respects the devotion of millions of pilgrims, he questions why these places still have problems that go against spiritual teachings. The answer is the split between spiritualism and materialism. People visit sites with a beggarly or selfish mindset rather than to strengthen their dharma. Namasmaran, or remembrance of the divine name, is the solution as it empowers people to rectify conditions and achieve individual and global prosperity in a holistic way.
M E A N I N G O F C O N C E P T U A L S T R E S S D Rsandesh138
This document discusses conceptual stress, which is a type of stress caused by intellectual chaos arising from physical, emotional, or other causes. In modern life, the rapid pace of change can shatter our conceptual frameworks as new issues emerge, leaving us helpless and miserable - this constitutes conceptual stress. Morality, ethics, and traditions from the past are often proving inadequate or irrelevant. Conceptual stress involves defective perceptions, thoughts, emotions, and physical needs associated with abnormal brain activity. It is minimized in those with a self-centered lifestyle but maximized in those with global perspectives who seek solutions to worldwide problems and suffering. Remembering one's true self through namasmart is suggested as a way to gain clarity and overcome conceptual stress.
N A M A S M A R A N A N D S T R E S S D Rsandesh138
Namasmaran means remembering the name of God and helps connect an individual to their true self and cosmic consciousness.
The document discusses how namasmaran can help integrate different faculties in an individual, cement social bonds, and unite people of different backgrounds.
Namasmaran is described as a "panacea" and "objective phenomenon" that can benefit people of all backgrounds through regular practice and experience, not just belief. It is presented as a means to blossom one's full potential.
The document discusses two main points. First, people tend to see problems everywhere and come up with solutions, believing their solutions will create lasting change and harmony, but they fail to address the root issues. Second, people tend to exclude themselves and demand change from others while ignoring their own flaws. However, the author argues that transcending the subjective desire for perfection through meditation and focusing on our shared humanity can help us realize and manifest the potential for freedom that already exists. Practicing meditation collectively could help realize this freedom for all.
Mahatma Gandhi had a profound vision of universal progress that he translated into sociopolitical programs and activities with near complete fidelity, acceptability, and feasibility for the welfare of people worldwide. Few people have both a vision of universal progress and undertake great efforts for mankind's welfare like Gandhi. Very few are aware that Gandhi steadfastly practiced NAMASMARAN or remembrance of the divine name continuously. Today, we need accurate translations of universal philosophies, visions, and plans into different fields at all levels as Gandhi did.
H O W T O L I V E I N H A R M O N Y D R S H R I N I W A S K A S H A L ...sandesh138
The document discusses how to live in harmony when personal needs and greeds often cause conflicts of interest. It questions how to overcome needs and greeds, if harmony is worth achieving without satisfying needs, and if preaching harmony through asceticism makes sense. The document argues that a smooth transition from needs to fulfillment, where a culture takes care of all living beings' needs, is the hallmark of an evolved culture and true harmony. Regular remembrance of God's name through NAMASMARAN can help achieve this harmony.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarabhishekka
This document summarizes Dr. Shriniwas Kashalikar's experience studying the Bhagavad Gita. It describes his early exposure to the text as a child, and his decision to seriously study it 20 years ago. While he initially found contradictions, he was compelled to continue studying due to a sense that there was something deeper he was not perceiving. He began memorizing the entire text to help resolve contradictions. After years of study, he now feels enthusiasm to share insights from the Gita, though acknowledges he does not have full understanding. The Gita's exploration of individual and cosmic consciousness inspired him to document his perceptions.
This document provides an overview of Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his early exposure to the text as a child, renewed interest in studying it after moving to Mumbai, and the contradictions he initially encountered that drove him to study more in depth and memorize the 700 verses. Despite the difficulties in understanding fully, the study provided insights and a connection to cosmic consciousness that compelled him to continue and now share his experiences and perceptions with others.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarmumbaipathcare
This document provides an overview of Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his early exposure to the text as a child, renewed interest in studying it after moving to Mumbai, and the contradictions he initially encountered that drove him to study it in depth and memorize all 700 verses. It also discusses the role Namasmaran played in enabling his study, and how studying the Gita helped provide a conceptual foundation while also stirring him from within to continue exploring it.
This document provides an overview of Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his early exposure to the text as a child, renewed interest in studying it after moving to Mumbai, and the contradictions he initially encountered that drove him to study it in depth and memorize all 700 verses. It also discusses the role Namasmaran played in enabling his study, and how studying the Gita provided a conceptual foundation while the practice of Namasmaran provided inner propulsion.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarramand
This document provides an overview of Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his early exposures to the text as a child, his decision to seriously study it around 20 years ago despite initial contradictions found, and his process of reciting and internalizing the 700 verses. The document also discusses some of the difficulties in fully understanding the Gita due to its transcendent nature, as well as the role studying it has played in his personal and spiritual development.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikartgranganathan
This document provides an overview of Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his early exposure to the text as a child, renewed interest in studying it after moving to Mumbai, and the contradictions he initially encountered that drove him to study more in depth and memorize the 700 verses. Despite the difficulties in understanding fully, the study provided insights and a connection to cosmic consciousness. Naming repetition also supported his continued exploration of the Gita's meaning and significance.
This document provides an introduction and background to Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes how he was initially exposed to the Gita in childhood but did not study it in depth until later in life. It details his early experiences studying the Gita, including perceived contradictions that drove him to study further and memorize the entire text. The document explores why he persisted in studying the Gita despite initial difficulties and why he chose to now share his perceptions, though acknowledging he does not have complete understanding.
The document discusses "my problem", which is a struggle within individuals between what is and what should be. This restlessness stems from sensory input not matching feelings of wants and deficiencies. "My problem" is a global issue, as it is difficult to voluntarily blossom into generous, loving characteristics. Forcing change cannot transform individuals, but creating a globally beneficial environment conducive to blossoming may help. However, even this is not possible without universally practicing remembrance of the divine name (Namasmran). "My problem" is a universal problem that even leaders face, and tolerance born of experience is needed to address it appropriately.
The document discusses two main points. First, people tend to see problems everywhere and come up with solutions, believing their solutions will create lasting change and harmony, but they fail to address root issues. Second, people tend to exclude themselves and demand change from others while ignoring their own flaws. However, the author argues that transcending subjective views through meditation can help people realize their shared humanity and empower them to manifest existing positive qualities in the world. Practicing meditation at a large scale could help people experience their inherent freedom.
S P I R I T U A L I S M M A T E R I A L I S M A N D N A M A S M A R A N D Rsandesh138
Dr. Shriniwas Kashalikar visits several spiritual sites in India, including Gondavle Budruk and Shirdi. While he respects the devotion of millions of pilgrims, he questions why these places still have problems that go against spiritual teachings. The answer is the split between spiritualism and materialism. People visit sites with a beggarly or selfish mindset rather than to strengthen their dharma. Namasmaran, or remembrance of the divine name, is the solution as it empowers people to rectify conditions and achieve individual and global prosperity in a holistic way.
M E A N I N G O F C O N C E P T U A L S T R E S S D Rsandesh138
This document discusses conceptual stress, which is a type of stress caused by intellectual chaos arising from physical, emotional, or other causes. In modern life, the rapid pace of change can shatter our conceptual frameworks as new issues emerge, leaving us helpless and miserable - this constitutes conceptual stress. Morality, ethics, and traditions from the past are often proving inadequate or irrelevant. Conceptual stress involves defective perceptions, thoughts, emotions, and physical needs associated with abnormal brain activity. It is minimized in those with a self-centered lifestyle but maximized in those with global perspectives who seek solutions to worldwide problems and suffering. Remembering one's true self through namasmart is suggested as a way to gain clarity and overcome conceptual stress.
N A M A S M A R A N A N D S T R E S S D Rsandesh138
Namasmaran means remembering the name of God and helps connect an individual to their true self and cosmic consciousness.
The document discusses how namasmaran can help integrate different faculties in an individual, cement social bonds, and unite people of different backgrounds.
Namasmaran is described as a "panacea" and "objective phenomenon" that can benefit people of all backgrounds through regular practice and experience, not just belief. It is presented as a means to blossom one's full potential.
The document discusses two main points. First, people tend to see problems everywhere and come up with solutions, believing their solutions will create lasting change and harmony, but they fail to address the root issues. Second, people tend to exclude themselves and demand change from others while ignoring their own flaws. However, the author argues that transcending the subjective desire for perfection through meditation and focusing on our shared humanity can help us realize and manifest the potential for freedom that already exists. Practicing meditation collectively could help realize this freedom for all.
Mahatma Gandhi had a profound vision of universal progress that he translated into sociopolitical programs and activities with near complete fidelity, acceptability, and feasibility for the welfare of people worldwide. Few people have both a vision of universal progress and undertake great efforts for mankind's welfare like Gandhi. Very few are aware that Gandhi steadfastly practiced NAMASMARAN or remembrance of the divine name continuously. Today, we need accurate translations of universal philosophies, visions, and plans into different fields at all levels as Gandhi did.
H O W T O L I V E I N H A R M O N Y D R S H R I N I W A S K A S H A L ...sandesh138
The document discusses how to live in harmony when personal needs and greeds often cause conflicts of interest. It questions how to overcome needs and greeds, if harmony is worth achieving without satisfying needs, and if preaching harmony through asceticism makes sense. The document argues that a smooth transition from needs to fulfillment, where a culture takes care of all living beings' needs, is the hallmark of an evolved culture and true harmony. Regular remembrance of God's name through NAMASMARAN can help achieve this harmony.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarabhishekka
This document summarizes Dr. Shriniwas Kashalikar's experience studying the Bhagavad Gita. It describes his early exposure to the text as a child, and his decision to seriously study it 20 years ago. While he initially found contradictions, he was compelled to continue studying due to a sense that there was something deeper he was not perceiving. He began memorizing the entire text to help resolve contradictions. After years of study, he now feels enthusiasm to share insights from the Gita, though acknowledges he does not have full understanding. The Gita's exploration of individual and cosmic consciousness inspired him to document his perceptions.
This document provides an overview of Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his early exposure to the text as a child, renewed interest in studying it after moving to Mumbai, and the contradictions he initially encountered that drove him to study more in depth and memorize the 700 verses. Despite the difficulties in understanding fully, the study provided insights and a connection to cosmic consciousness that compelled him to continue and now share his experiences and perceptions with others.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarmumbaipathcare
This document provides an overview of Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his early exposure to the text as a child, renewed interest in studying it after moving to Mumbai, and the contradictions he initially encountered that drove him to study it in depth and memorize all 700 verses. It also discusses the role Namasmaran played in enabling his study, and how studying the Gita helped provide a conceptual foundation while also stirring him from within to continue exploring it.
This document provides an overview of Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his early exposure to the text as a child, renewed interest in studying it after moving to Mumbai, and the contradictions he initially encountered that drove him to study it in depth and memorize all 700 verses. It also discusses the role Namasmaran played in enabling his study, and how studying the Gita provided a conceptual foundation while the practice of Namasmaran provided inner propulsion.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikarramand
This document provides an overview of Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his early exposures to the text as a child, his decision to seriously study it around 20 years ago despite initial contradictions found, and his process of reciting and internalizing the 700 verses. The document also discusses some of the difficulties in fully understanding the Gita due to its transcendent nature, as well as the role studying it has played in his personal and spiritual development.
New Study Of Bhagavad Gita Dr. Shriniwas J. Kashalikartgranganathan
This document provides an overview of Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his early exposure to the text as a child, renewed interest in studying it after moving to Mumbai, and the contradictions he initially encountered that drove him to study more in depth and memorize the 700 verses. Despite the difficulties in understanding fully, the study provided insights and a connection to cosmic consciousness. Naming repetition also supported his continued exploration of the Gita's meaning and significance.
This document provides an introduction and background to Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes how he was initially exposed to the Gita in childhood but did not study it in depth until later in life. It details his early experiences studying the Gita, including perceived contradictions that drove him to study further and memorize the entire text. The document explores why he persisted in studying the Gita despite initial difficulties and why he chose to now share his perceptions, though acknowledging he does not have complete understanding.
Similar to N E W S T U D Y O F G I T A N O V 4 D R (14)
The document discusses how the Gita helps resolve internal conflicts and vacillations by guiding one towards realizing their cosmic reality and eternal nature. It teaches that one should perform actions without expectations of results, and connects the individual consciousness to the cosmic consciousness through yoga and remembrance of God (namasmaran). The Gita depicts the process of ascending and descending individual and cosmic consciousness and resolves conflicts by guiding one on the path to realizing their true cosmic self.
Yoga is conceived in many ways and is a connection between one's global perspective, thoughts, emotions, and actions in every sphere of life. It also connects metabolic, endocrine, autonomic, and central nervous system activities as well as the right and left cerebral cortex. This yoga can be achieved through NAMASMARAN, as one can verify.
A A R O G Y A D E E P M A R A T H I B E S T S E L L E R O N M E D I C A L...sandesh138
The document discusses the company's plans to launch a new line of smart home devices next year. It will initially release three products - a smart speaker, smart thermostat, and smart lighting system. These new products are aimed at helping consumers simplify and automate their daily routines in the home. The company expects the smart home market to experience significant growth in the next five years.
Y O G A, M A N A G E M E N T A N D N A M A S M A R A N D Rsandesh138
Yoga is discussed by many scholars but often drifts from common people's lives, either becoming an ascetic practice or just physical exercises. Yoga is actually an art of managing one's life like riding a horse. Indian society was damaged by past forces but can be salvaged by re-exploring scriptural wisdom through the simultaneous practice of yoga, which involves reorienting oneself for individual and universal blossoming. The simplest way to revitalize mainstream lifestyle is through NAMASMARAN.
Y O G A K A R M A A N D N A M A S M A R A N D Rsandesh138
1) Nishkama karma in the Bhagavad Gita refers to action without attachment to the results or expectations of outcomes.
2) It is difficult but important to focus on the action itself without getting distracted by or obsessed with desires for particular outcomes.
3) The most evolved actions, like namasmaran (remembering God), become so subtle that the distinction between action and result merges, eliminating attachment and ownership over outcomes.
World Famous Prayer Interpretation By Drsandesh138
[1] This prayer seeks happiness, health, and well-being for all, with no grief.
[2] While some object to prayer seeing it as weakness, the author explains prayers help connect to infinite cosmic powers and remove "blocks" like ego that develop in humans.
[3] Prayers and chanting help reconnect us to the empowering source of consciousness and remove feelings of isolation, reestablishing our link to the greater whole, like leaves reconnecting to the roots of the tree.
Yoga and superjoy can lead to a union at physical, emotional, intellectual, and spiritual levels that overcomes differences and disputes. The highest union is a spiritual one between a true guru and disciple through namasmarn, or remembrance of God, which dissolves the contradictions between theism and atheism. This type of spiritual union is what is needed in the world today to encompass all differences.
1) Prayer is meant to catalyze the culmination of any work in complete satisfaction and global welfare.
2) The essence of worshipping Lord Ganesha is that he represents the experience of enlightenment and cosmic oneness with one's inner and outer environment.
3) It is customary to pray to Lord Ganesha before starting any work because realizing truth is important for accurate vision, decision making, and successful action. These prayers provide holistic health or self-realization.
Namasmran, or remembering God, is a simple practice that can have benevolent and emancipating effects on both individuals and the environment. While some theories blame issues like poverty, oppression, or biological drives for individual and social problems, these explanations are only partially accurate and can breed hatred. Alternatively, theories that blame individual frailty are also imperfect and can lead to self-abnegation. Namasmran is a process billions already engage in, without using this name, to blossom as individuals. If more undertook this practice of remembering their true self, positive change for all would be inevitable, though currently unproven.
Namasmaran means remembering the name of God, gurus, or great souls through repetition, which can be done silently, loudly, alone or in a group. It is a way to reunite one's physiological self with their true self. By remembering one's true self through symbols like God's name, it leads to unification with objective or cosmic consciousness. Namasmaran is considered the culmination or "yoga of yoga" as it is the peak of consciousness achieved through any yoga practice or technique. It is a bounty that allows one to rise above worldly concerns and transcend planes of existence.
The document discusses the principles of yoga. It states that there are three components to human response - cognition, affect, and conation. The final stage of yoga is the union of these three components, where one senses beyond normal capacity, feels on a deep emotional level, and responds in a way that transcends typical action. This culmination represents the accurate perception, personal satisfaction, and benevolence towards others that marks both individual and universal progress. Remembering God's name, as inspired by a guru, can help achieve this stage of yoga.
Physical health is indicated by attributes like strength, coordination, posture, and endurance. In aging populations, good memory, senses, sleep, mood, and skin are also indicators. However, the most important sign of wellbeing is being connected to one's true or cosmic self through a process called anusandhan. This state appears to have a benevolent, enlightening effect on the universe. Whether the practice of namasmaran can help achieve this mental state of objective wellbeing is for readers to experience.
W A L K I N G T O W E L L N E S S H O L I S T I C V I E W D R S H R I N...sandesh138
The document discusses the possible advantages of walking according to Dr. Shrinivas Kashalikar. Some benefits include sweating which acts as a mild antiseptic cleansing the skin and preventing infections, mild cardiovascular activation, toning the digestive system, relief from joint pains and arthritis, supply of vitamin D through sunlight, saving electricity and fuel, practice of silent walking, and prevention of infection in elevators.
The document describes the author's fond childhood memories of visiting the town of Walaval, including traveling there in a hired van, the narrow red brick roads lined with small shops and houses with tile roofs, and the centuries-old Laxmi-Narayan temple by a lake. As a child, the author had beliefs shaped by their family deity Dev Narayan but later encountered Marxist analysis which caused their beliefs to drift. However, the author now sees value in the concept of family deities as an important part of developing cosmic consciousness over time.
The Vishnu Sahasranam is a famous hymn from the Mahabharata containing around 1,000 names of Lord Vishnu. These names are descriptive terms that provide insight into existence, the true self, the universe, cosmic consciousness, and their dynamic interactions. Those who learn the Vishnu Sahasranam may not understand it initially but will gradually blossom and appreciate its enlightening insights as they gain more life experiences.
Total Stress Management Guide For Nurses Dr Shriniwas Kashalikarsandesh138
This document is an introduction to a book on total stress management for nurses working with critically ill patients. It discusses the importance of managing stress through nurturing one's spiritual, intellectual, emotional, instinctual, and physical health. Specifically, it emphasizes the role of spiritual health in developing strength, fearlessness, empowering communication, and broad-mindedness. It also discusses using autosuggestions and intellectual pursuits to complement spiritual growth and boost overall well-being.
Through practices like NAMASMARAN (chanting names), individuals can realize universal unity and harmony, leading to bliss. This realization shows the top priority of training children and adults in practical skills like first aid, farming, and martial arts to empower problem solving and achieve individual and global prosperity.
T H R E E P O I N T S A N D N A M A S M A R A N D Rsandesh138
The document discusses three main points about spiritualism and the practice of namasmaran.
The first point is that forgetting yourself in memory of God through namasmaran helps free you from obsessive thoughts and feelings about yourself. The second point is that renouncing relationships through namasmaran allows you to see relationships more objectively over time. The third point is that different philosophical perspectives can be harsh, so it is important to ask questions, seek answers through one's own experiences, and verify answers through sadhana like namasmaran with patience.
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1. 1
NEW STUDY OF BHAGAVAD GITA
DR. SHRINIWAS JANARDAN KASHALIKAR
2. 2
NEW STUDY OF BHAGAVAD GITA
STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar
DR. SHRINIWAS JANARDAN KASHALIKAR
3. 3
NEW STUDY OF BHAGAVAD GITA
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.
It gives me great pleasure to share these experiences and
perceptions of my study of Bhagavad Gita. Obviously;
this is neither a translation nor a commentary. I may not
call this an interpretation also. This is simply, a sharing
of my experiences and perceptions of Bhagavad Gita!
For the sake of simplicity, henceforth I am going to refer
her as Gita.
It was in early childhood that I used to hear some
chapters such as 15th; being recited by my brothers and
sister.
During our school days I remember to have learnt some
shlokas from Gita Dhyana and some shlokas from Gita
proper. But I don’t remember the details.
After this brief encounter, all that I heard during my
medical college days, from leftist friends was not in
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
favor of Gita. But what I heard from many others was
high acclaim for Gita.
But somehow I was involved in many things other than
Gita and probably kept on groping in the dark for quite
some time. May be, this was because study of Gita did
not seem to have application in medical profession or
social development; or because study of Gita wasn’t
thought very important by leaders in different fields.
Most importantly, study of Gita was not promoted
enough by the local, municipal, state and central
governments; in India; to attract majority of people and
especially young minds! Study of Gita was not
associated with any apparent or tempting incentive!
I must appreciate however; that there have been many
voluntary groups trying to spread the study and message
of Gita all over the world, even though I had not come in
their contact or influenced by their activity!
But after coming to Mumbai, flame of curiosity was
ignited and interest in Gita was aroused, probably
because I had begun to revisit the Vishnusahasranam and
Namasmaran, or may be because I was becoming
increasingly aware of my inadequacies.
Apparently it was also because; I wanted to study
something world famous and ultimate in every sense; so
as to boost my ego! Hence I began the study of Gita.
DR. SHRINIWAS JANARDAN KASHALIKAR
5. 5
NEW STUDY OF BHAGAVAD 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, s 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
nishchaya…2nd chapter, nirashi nirmamo bhootva
yuddhaya kruta nishchaya… 3rd chapter,
Yadahankarmashritya na yotsya iti…..18th chapter),
he also upholds nonviolence and control of mind in most
of the chapters e.g. (Ahimsa 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, (Ashochyanaiva
shochastvam prajnya vadanscha bhashase.. .2nd
chapter) he uses the same argument (Yadi hyaham na
varteyam …and utside yurime lokam… 3rd chapter).
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
In 2nd chapter his argument (Akeertin cha pi
bhootani…, Bhayat ranat uparatam…, Awacchya
vadanscha
bahoon…. etc) about “what people would say”, appears
to be too superficial and not enlightening or
philosophical (Please refer; page 121).
One can quote many such contradictions and
uninteresting arguments as examples; but that is not the
purpose of this writing. The purpose of this writing is; to
share my amazing experiences and exciting changes in
my perceptions of Gita and myself; as I went on studying
Gita, inspite of the contradictions and uninteresting
arguments!
Why did I continue my study of Gita inspite of the
contradictions and uninteresting arguments? Why did I
go ahead even further to byheart her?
The reason why I kept on studying and by hearting Gita
in spite of the contradictions was; I sensed that there was
something in Gita, which I was not able perceive. This
sensing of something; which I was not able to perceive,
kept on haunting me. I sensed that it was so precious that
I could not resist myself! This was like searching of
secret treasure; inspite of difficulties and dangers! That
sensation of something imperceptible in Gita kept on
propelling me from within also! It was as if I was
possessed by this sensation in and out!
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
In addition, I realized that I needed to correlate the
shlokas or verses in different chapters so as to extract
deeper meaning. This required; that I remembered the
verses from different chapters, so as to contemplate on
the vast canvas
of all 700 verses at any given point of time. This was the
only way to possibly resolve the contradictions; even
while traveling or walking and without having to refer a
book! So I started the uphill task of by hearting Gita even
I do not have very good memory!
But frankly speaking, even as I am giving these
apparently logical explanations, I had not quite
understood why I kept on reciting and by hearting Gita,
obsessively 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!
Another reason for the persistence; (inspite of pains and
agonies of frequent and serious disagreements); which
was beyond my desire or voluntary will, may be that;
study of Gita has the roots in my previous birth. This
study may be a continuation of what was left half way; in
the last birth!
You may believe and appreciate this or discard as a flight
of imagination! I leave it to your own perceptions and
experiences!
DR. SHRINIWAS JANARDAN KASHALIKAR
8. 8
NEW STUDY OF BHAGAVAD GITA
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.
In the process of studying Gita; the thought to share my
understanding used be very predominant. This may be a
reaction of the excitement I derived from time to time
from Gita or it may be because I thought; I have
something to offer to the society! For this reason; I had
tried to write on Gita about ten to twelve years back, but
later I stopped halfway; as I was not quite satisfied and
was not at ease; with my own interpretations, contentions
and explanations, which appeared circular to me!
Not that I am sharing now, because I can claim to have
understood Gita completely, but because, I am convinced
that Gita enlightens us for the journey; that starts with
ignorance, individuality; and timed mortal existence; and
heads towards the destinations of self realization;
universality and trans-temporal immortal consciousness;
respectively!
At this juncture I see; that Gita deals with; 1) Molecular
activities 2) Individual activities including various
physical, instinctual, emotional and intellectual activities
3) The relationship of these with the society and universe
and 4) The relationship of all these with past, present and
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
future; and the all encompassing cosmic consciousness
i.e. the nature of our cosmic being.
Gita deals with the principles involved in what happens
in a molecule, in a cell, in an individual, in a society, and
in universe, every moment; and from all eternity to all
eternity. Gita deals with; not the drudgery of
enumeration
and description of irrelevant peripheral details, but with
the intricate principles involved in the intermolecular
interactions to inter-moment interactions, interpersonal
interactions, international interactions and interactions at
all the levels of consciousness. This may be termed
cosmic dynamics or cosmic orchestra; including the role
of an individual blossoming in it!
I have realized that I may not understand Gita, I may
misunderstand Gita or I may partially understand Gita. In
any case it is useful; because; with the study of Gita,
there 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.
roughly speaking; communication from the root of one’s
existence without articulation(umbilical area), the
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
primitive instincts communication (precoridal area),
autonomic nervous system and neuroendocrine system
(throat) and communication as articulated and spoken
through central nervous activity (tongue, lips, palate etc)
respectively. These modes of communication seem to
express different levels of genuinity and varying distance
from the objective truth.
However, even if I don’t understand Gita, due to above
reason; I have the freedom and opportunity to keep on
studying Gita and merge with cosmic consciousness to
the extent possible! I have the freedom to be empowered
in the course of time; sufficient enough to relinquish at
appropriate time; “my” then redundant; intellectual,
instinctual, emotional and instinctual frameworks,
material possessions and my body, happily and
victoriously! This is akin to a blossoming flower; that
emanates its pleasant fragrance (without reservations and
any kind of pain or discomfort whatsoever) or a ripe fruit
that drops from the tree!
Now before I go ahead, I must state here, that
NAMASMARAN enabled the much necessary inner
propulsion for continued study and “understanding” Gita
to the extent possible; and Gita provided the paradigm
shift and strong and stabilizing conceptual foundation
that made it possible to adhere to apparently meaningless
and unglamorous activity of NAMASMARAN! But
most importantly it is the cosmic consciousness (Guru)
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
that has made all this; i.e. study of Gita,
Vishnusahasranam and NAMASMARAN possible!
I am glad that it has been uploaded for free download
and is being shared with millions, WITHOUT the delay
caused by various formalities involved in printing,
publishing transportation, shipment, marketing of hard
copies (paper editions) due to several factors such as
motivation, interest, involvement of the printers,
publishers and the people
involved in marketing and sale; of hard copies,! I am also
glad that this electronic publication is independent of any
influence of sympathetic charity, donations, sponsorship.
This is what I call the grace of God or the benevolence
of the cosmic consciusness!
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
imminent universal blossoming; the plagiarism of this
material in any form with vested interests and
mercenary motives; would prove detrimental to the
plagiarists and their readers; and hence to everyone.
November 4, 2009, 4:30 pm.
Amidst the cacophony of needs, wants, passions,
infatuations, goals, dreams and aspirations, which I was
conscious of, there was; in addition; an inexplicable and
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
subconscious undercurrent that seemed to give
incomprehensible twists and turns to my life; often
beyond my tolerance and forbearance, stirring me from
deep within! Added to all this was; the challenge of study
of Gita!
But even as it appeared to create turmoil within my
intellectual and emotional framework; I could not get rid
of it, till today, due to the possible reasons mentioned
earlier!
It is just in recent times that I have started appreciating
that Gita has the nectar of immortality that is beyond
individual consciousness. But till recently; I felt that Gita
(who kills one’s subjectivity), imparted a dying
experience! This is why at earlier stages I felt it was
terribly frightening to study and internalize Gita! But
even then, Gita immersed me in herself!
In past, 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.
During my study in college and medical college I used
get enamored by unusual terminology and bombastic
uncommon words and feel elated. Many a times quoting
Gita, added to this elation!
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
But now I know that I was merely; getting enamored or
repulsed by experiencing the periphery; similar to
enjoying or hating the fruit by tasting its skin!
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 more immature at that time,
than what I am today! Today as a student of physiology
for over 30 years, I feel that Gita can especially benefit
all the children in the world to develop and tone up their
central nervous system (including the speech areas and
speech articulation
with biomedical feedback) and enhance their evolution
during this life! This is true not merely for a child but for
any and every person of any age in the world. This is true
even if Gita is by hearted without understanding the
intricacies, which one can appreciate at a later stage of
development!
As a student of physiology, I am also 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 on clarification should not be
encouraged as it can act as hindrance in the learning. In
fact by hearting even if the child did not understand the
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
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 themselves
should not be discouraged, but 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; as a precondition to
by hearting; should not be encouraged.
Another point in learning Gita is; an approach with
humility and patience. They are very important.
Besides, hidden meanings are not understood by casual
reading and/or egocentric approach under the spell of
egalitarian, utopian or any such philosophical thought.
Moreover; Gita can not be appreciated if we are already
prejudiced 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 sometimes called SHRADDHA)
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,
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
love and respect for every moment and situation, and
work in consonance with nature; to one’s complete
fulfillment and greatest satisfaction.
Gita enables one to blossom in such a way, that
subjectivity gets shed off smoothly; while global unity
and harmony begin to pulsate in one’s heart!
It is worthwhile to share with you here; that today I feel
that; opportunity to study Gita is a one of the greatest
treasure in my life for me.
November 4, 2009
9:45 pm.
During my first few years of study of Namasmaran,
Vishnusahasranama and Gita, I was instinctively or
intuitively convinced that the essence of these teachings
was not at all in opposition to the idea of social justice
and material abundance; explicit in socialistic and leftist
way of thinking. I felt strongly; that inequality and
exploitation were aberrations; and in no way; teachings
of Gita, Vishnusahasranam and NAMASMARAN (as
sometimes thought even by me). I sensed the essence of
Gita and Vishnusahasranam and the NAMASMARAN
embodied the spirit; unifying the essence of the leftists,
rightists, believers, nonbelievers and all others!
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
When 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); I
took it upon myself to clarify the essence to myself
further and share it with others. Because I had in myself,
all the elements; (like in the outside society) which were
overwhelmed by superficiality, pettiness, prejudice and
ideological adamancy.
Hence I was possessed by only one question: How to see
more clearly and then show that essence of Gita,
Vishnusahasranam and NAMASMARAN is the key to
blossoming of all, irrespective of their identity viz.
atheist, leftists, Hindus, non-Hindus, and others
belonging to different cultural and socioeconomic
groups?
I had sensed, as mentioned earlier, that Gita,
Vishnusahasranam and NAMASMARAN had the best
from capitalist or individualistic doctrines in terms of
individual blossoming and the best of Marxist, leftist,
socialist or communist doctrines in terms of global
blossoming and welfare of all; and unite all streams in
the society!
So, from this point of view, I wrote my comments or
interpretations on Gita and Vishnusahasranam and
Namasmaran, so as to highlight the innate unity and
DR. SHRINIWAS JANARDAN KASHALIKAR
17. 17
NEW STUDY OF BHAGAVAD GITA
bring everyone together, irrespective caste, creed,
religion and even socioeconomic group!
But as the time passed, I started realizing that even
though my efforts were honest (according to me), they
were subjective and incomplete. They did not convey
absolute or objective truth and hence, did not match the
demands of the time! But having not understood this
enigma; I was really frustrated. 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, to my satisfaction) on myself
and the society!
In spite of my frustration, I still felt quite strongly that
the convictions if real; then must blossom the universe in
every possible way at some point of time. So I was not
too much vagrant or did not go too astray!
Gradually I began to realize that, even as my conviction
was correct according to me, it was useless and/or
counterproductive to simply despise my own short
comings! This amounted to being suicidal, i.e. violent to
me!
It was also inappropriate to hate the shortcomings of the
others. Because, that is being in a subtle way, violent to
others! Thus, I stopped despising what ever was being
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
marketed under the guise of spiritualism, socialism and
other brands!
I realized that there was no sense in getting frustrated,
feeling guilty, accepting defeat or blaming the so called
“spiritual” or so called “revolutionary” activities of
theists, spiritualists, atheists, leftists, secular and other
activists and theoreticians (of which I was also a part at
one point). I also found no sense in feeling sad about the
misinterpretations of Gita, Vishnusahasranam and
NAMASMARAN by their worshippers and
misinterpretations of Gita, Vishnusahasranam and
NAMASMARAN by their detractors (because I was a
party to this also!).
I realized that, what is required, is blossoming together
and empowering one another; through the study and
practice of Gita, Vishnusahasranam and
NAMASMARAN respectively.
I thought this would assist us to grow from within and
actualize intellectual, emotional, instinctual and physical
actions; in terms of globally nurturing policy making,
planning, administration and implementation and
engender individual and global blossoming!
DR. SHRINIWAS JANARDAN KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
DR. SHRINIWAS JANARDAN KASHALIKAR