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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 8, 2009 11:30 am
What is the difference between SANYASA and
YOGA? How are they relevant to common
man’s life?
In 5th chapter the discussion begins with a doubt; about
the choice between SANYASA and YOGA.
I think the word KARMA SANYASA (Sanyasah
karmayogah cha nih shreya sakarvibhau tayostu
karmasanyasat …..) here, pertains to renunciation or
asceticism; i.e. departure from all the day to day
activities required for the normal family life and social
life and YOGA pertains to participation in these
activities; by following SWADHARMA.
The meaning of SANYASA as explained in 18th chapter
is renunciation of activities of personal interest.
Individuals in the last years of life adopt SANYASA in
India, i.e. give up activities of personal interest.
But the SANYASA for a common man would mean,
giving up all activities which are not embodied in the
SWADHARMA. So any one; who engages himself or
herself in SWADHARMA, invariably practices
SANYASA by quitting everything; not included in
SWADHARMA. Similarly YOGA for a common man
would mean total, loving, committed and victorious
involvement with all the skill and energy; in the activity
included in the SWADHARMA!
DR. SHRINIWAS JANARDAN KASHALIKAR

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Gita has reconciled SANYASA and YOGA. Both are
complementary (because life is inevitably associated
with renunciation of something and involvement in
something at every stage of life.
Renunciation of something or other at different stages of
life; is coupled with involvement in something or other at
different stages of life. But renouncing in a swift and
loving manner and not out of hatred or inertia; and doing
the work without attachment to the fruit (in short vested
interest or subjective considerations); constitute
SANYASA and YOGA respectively. They culminate in
cosmic consciousness; and the proportion of SANYASA
may be more in one; and proportion of YOGA may be
more in another; depending upon proportion of
emotional and intelligence quotient and neuroendocrine
and physical capabilities; thus constituting two ways
suitable for two varieties of individuals.
Why should Arjuna repeat this question
regarding SANYASA and YOGA; in 5th chapter
again? How are they relevant?
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;
DR. SHRINIWAS JANARDAN KASHALIKAR

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NEW STUDY OF BHAGAVAD GITA
there were tides of ideologies glorifying irresponsible
“asceticism” from time to time. Even today, there are
various breeds of “spiritualism” and “SANYASA”
spreading like pandemics in the world causing masses to
move into irresponsible inaction, indolence and
parasitism (probably as a reaction to harrowingly and
violently stressful petty pursuits intermingled with
fanatic ideologies of extreme individualism, extreme
religious bigotry or extreme views of socialism)!
Arjuna’s repetition of the question underlines the
importance, span and sway over the world; 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 or
SWADHARMA; (due self inflicting nature,
SWADHARMA appears mediocre and unattractive; to
DR. SHRINIWAS JANARDAN KASHALIKAR

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them; though actually it 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, because of enlightenment and not inertia. They
like Adya Shankaracharya; renounce the world and
accept SANYASA just as ripe fruit falls from the tree.
Some understand and realize the true nature of the world
through SANKHYA philosophy without going through
the experiences a common man and may lead a life
different from a common man e.g. Dnyaneshvar o
Dnyaneshwar. Being aware of this, Lord Krishna
clarifies that we should not get enamored or infatuated
(and tempted to emulate) by the heroic nature of
SANYASA and SANKHYA philosophy (due to our
subtle escapist or lethargic nature) 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!
November 8, 2009, 4:30 pm
DR. SHRINIWAS JANARDAN KASHALIKAR

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What are the practical expressions of
SWADHARMA useful in individual
blossoming?
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 (e.g. an intellectual or spiritual
leader) 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 and universal blossoming!
Lord Krishna reiterates this even in 5th chapter.
In the 6th chapter Lord Krishna reinforces this point and
describes certain ways by which man can merge with the
objective reality.
DR. SHRINIWAS JANARDAN KASHALIKAR

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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, which 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 individual or subjective goals
(SANKALPA); 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.
So getting rid of these leakages (SANKALPA) is true
SANYASA, without which YOGA is not possible!
Even though these concepts pertain to individual and
global blossoming, they also make sense in day to day
activities. Thus if you don’t depend on results; you can
avoid self destructive responses (out of excitation or
depression) to the results of your activities; and live life
buoyantly!
DR. SHRINIWAS JANARDAN KASHALIKAR

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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. This is
emphasized in (Buddhiyukto jahateeha …yogah karmasu
kaushalam) 2nd chapter!
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 techniques; according to
one’s physical and social environment, conducive to
reach the goal! This is very important because during
development to save us from dangerous infatuations born
from some aphorisms (e.g. Aham Brahmasmi, Brham
Satyam Jagat Mithya), which tend to make an individual
totally unrealistic and schizoid!
DR. SHRINIWAS JANARDAN KASHALIKAR

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Lord Krishna reassures Arjuna (and everyone) that
dedication and consistent study and practice make
YOGA (the correct process and progress to self
realization) 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.
progress towards self realization in the next birth, (he/she
is adorned with the necessary qualities).
What are the pragmatic implications of YOGA
in social life?
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!
It is easy to understand how this would have far reaching
and beneficial impact on the world in terms of
DR. SHRINIWAS JANARDAN KASHALIKAR

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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.
How does the description of cosmic nature (in 7th
chapter) of the Lord help one to blossom?
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!!
DR. SHRINIWAS JANARDAN KASHALIKAR

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DR. SHRINIWAS JANARDAN KASHALIKAR