Dr. Shriniwas Kashalikar discusses statements in the Bhagavad Gita implying that even the worst sinners can achieve emancipation. He addresses potential concerns that this could demoralize righteous individuals or promote a condescending attitude of forgiveness. He explains that the Gita does not encourage sinning but aims to avert dangerous guilt complexes that prevent self-improvement. It offers cosmic solutions to all equally through practices like Namasmaran, though individual benefits depend on evolutionary state. Namasmaran reveals inner potentials for crime but also a need for forgiveness without punishment, through corrective behavior. This allows one to forgive themselves and others by linking to universal blossoming.

2. STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar

3. December 22, 2009, 01:30 pm
With reference to the statement implying “even the
worst sinner” would get emancipated; in 4th, 9th,
10th and 18th chapters (p.86); a question still
persists: Is it not true that such forgiveness
would demoralize the well behaved and
righteous individuals? Besides; in personal life,
isn’t there a kind of condescending attitude in
forgiveness?
Firstly; Gita declares that even the greatest sinner
can be emancipated. She does not say that “It is
good to be a sinner!”
Secondly, this declaration is to avert the dangerous
guilt complex; that leads to self imposed ban on
improvement and on attempt for emancipation.
Thirdly Gita is an expression of objective
consciousness. Hence she is devoid of personal
vindictiveness involved in punishing and personal
favoritism involved in justifying a crime.
Gita is cosmic solution provider! She offers the

4. eternal solution of cosmic blossoming to everyone,
though the benefits would depend on the state of
evolution of the recipient!
In personal life; while practicing NAMASMARAN
and studying Gita one begins to observe the inner
world; to an increasingly greater extent as
compared to the outside apparent world and notice
the potentials of the worst possible crimes in the
world; dormant inside!
As a result, there is initially guilt complex for all
the heinous traits inside; and also for being
judgmental, and either vindictive (punitive) or
supportive towards the crimes of others!
At this juncture one realizes the need for
forgiveness; devoid of vindictive and hence
destructive punishment and full in corrective
measures.
I begin to realize that the only way, I could forgive
myself in this sense; is by practicing
NAMASMARAN, which is never destructive and
always corrective!

5. Moreover this would also absolve me from being
vindictive or supportive to others’ crimes; and help
me to help them; because through
NAMASMARAN I would get linked with the
megaprocess of universal blossoming that would
help one and all!
This way; NAMASMARAN helps me forgive
myself and forgive others!
NAMASMARAN also reveals to us supportive and
corrective measures which may be required for our
own and/or social blossoming and harmony, in the
form of corrective behavioral modifications called
PRAYASHCHITTA!
This revelation through NAMASMARAN; helps us
reconcile apparently contradictory statements in
Bhagavad Gita about criminals; and also in
transcending the dilemma of vindictiveness and
justification!