This document summarizes Dr. Shriniwas Janarda Kashalikar's study of the Bhagavad Gita. It describes how the author initially disliked the Gita because he felt it promoted escapism from social problems. Through further study and experiences with social activism, he became intellectually convinced of the Gita's ability to transform perspectives and promote benevolent policies. The author addresses various criticisms of studying the Gita and explains how examining it with reverence and commitment can help realize its wisdom despite intellectual arguments against aspects of its origins or influence.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarmarathiasmita
This document discusses the author's past dislike of the Bhagavad Gita and how their views have changed over time. In the past, the author saw the Gita as promoting escapism from social problems. However, through studying the Gita more, experiencing social service, and reflecting on their experiences, the author came to see the Gita as something that can evolve individuals and society by developing objective perspective and globally beneficial policies. The author also discusses how having faith or shraddha is important to truly understanding the Gita, and that efforts to improve society through one's duties are worthwhile despite potential setbacks.
New study of gita nov 5 dr. shriniwas j. kashalikardphalgune
This document summarizes Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his initial impressions of the first chapter, including finding it obvious and not seeing its relevance to everyday life. Over time, through continued study, he began to understand the Gita deals with the war within oneself between higher and lower selves. He realized the Gita can guide both individual emancipation and social welfare by inspiring the creation of a blueprint for universal blossoming. His understanding of the Gita grew as he overcame reservations of it being only individualistic or not providing solutions to global issues.
Dr. Shriniwas Janardan Kashalikar published a new study of the Bhagavad Gita containing his insights and questions. He discusses several concepts from the Gita including the number of doors in the female body, how to deal with instincts, reconciling the desire for a better world with detachment, and how to perform one's duties without attachment to results. The document contains Dr. Kashalikar's ongoing reflections on understanding and applying the teachings of the Gita.
D E A T H O R L I F E D R S H R I N I W A S K A S H A L I K A Rkrupeshcha
This document discusses facing death and making the most of life. It notes that when symptoms of death start appearing, one is lucky to know what they must do. It encourages taking advantage of the opportunity to do things closest to your heart and soul, and not feeling defeated by thoughts of impending death. Life and consciousness continue even after the body and conflicting thoughts vanish. The key is using the time one has to focus on meaningful activities through constant remembrance.
The document is a poem expressing the speaker's inability to see themselves clearly or connect with others due to internal and external distractions, prejudices, and a sense of separation. The speaker questions whether repeating God's name, or namasmaran, can help them overcome these obstacles and find their true self. They resolve to try namasmaran to see if it can help.
Now that the Apostles have acknowledged Jesus' true identity as the Son of God, the Lord begins a more in depth teaching on the subjects of His mission and the nature of His Kingdom. (Mark 9:1-10:52)
1. John has a vision of God on his throne and the Lamb opening seven seals on a scroll, representing the unfolding of future events.
2. Angels sound seven trumpets bringing calamities and decadence, with a pause to assure Christians of their safety.
3. Symbols represent the gospel message, Rome's persecution of Christians for 3.5 years, and prophecies foretelling Rome's destruction and the church's survival.
Family diety (kuladevata) dr. shriniwas kashalikarkrupeshcha
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.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarmarathiasmita
This document discusses the author's past dislike of the Bhagavad Gita and how their views have changed over time. In the past, the author saw the Gita as promoting escapism from social problems. However, through studying the Gita more, experiencing social service, and reflecting on their experiences, the author came to see the Gita as something that can evolve individuals and society by developing objective perspective and globally beneficial policies. The author also discusses how having faith or shraddha is important to truly understanding the Gita, and that efforts to improve society through one's duties are worthwhile despite potential setbacks.
New study of gita nov 5 dr. shriniwas j. kashalikardphalgune
This document summarizes Dr. Shriniwas Janardan Kashalikar's study of the Bhagavad Gita. It describes his initial impressions of the first chapter, including finding it obvious and not seeing its relevance to everyday life. Over time, through continued study, he began to understand the Gita deals with the war within oneself between higher and lower selves. He realized the Gita can guide both individual emancipation and social welfare by inspiring the creation of a blueprint for universal blossoming. His understanding of the Gita grew as he overcame reservations of it being only individualistic or not providing solutions to global issues.
Dr. Shriniwas Janardan Kashalikar published a new study of the Bhagavad Gita containing his insights and questions. He discusses several concepts from the Gita including the number of doors in the female body, how to deal with instincts, reconciling the desire for a better world with detachment, and how to perform one's duties without attachment to results. The document contains Dr. Kashalikar's ongoing reflections on understanding and applying the teachings of the Gita.
D E A T H O R L I F E D R S H R I N I W A S K A S H A L I K A Rkrupeshcha
This document discusses facing death and making the most of life. It notes that when symptoms of death start appearing, one is lucky to know what they must do. It encourages taking advantage of the opportunity to do things closest to your heart and soul, and not feeling defeated by thoughts of impending death. Life and consciousness continue even after the body and conflicting thoughts vanish. The key is using the time one has to focus on meaningful activities through constant remembrance.
The document is a poem expressing the speaker's inability to see themselves clearly or connect with others due to internal and external distractions, prejudices, and a sense of separation. The speaker questions whether repeating God's name, or namasmaran, can help them overcome these obstacles and find their true self. They resolve to try namasmaran to see if it can help.
Now that the Apostles have acknowledged Jesus' true identity as the Son of God, the Lord begins a more in depth teaching on the subjects of His mission and the nature of His Kingdom. (Mark 9:1-10:52)
1. John has a vision of God on his throne and the Lamb opening seven seals on a scroll, representing the unfolding of future events.
2. Angels sound seven trumpets bringing calamities and decadence, with a pause to assure Christians of their safety.
3. Symbols represent the gospel message, Rome's persecution of Christians for 3.5 years, and prophecies foretelling Rome's destruction and the church's survival.
Family diety (kuladevata) dr. shriniwas kashalikarkrupeshcha
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.
Through practices like NAMASMARAN (chanting names), individuals can realize universal unity and harmony, resulting in bliss. This realization leads one to prioritize training children and adults in practical skills like first aid, farming, and crafts to empower problem solving and achieve individual and global prosperity.
My Stress Dr Shriniwas Janardan Kashalikarahoskeri
1) The document discusses how corruption is ubiquitous and exists in varying degrees based on one's perspective and surroundings.
2) It states that corruption stems from degraded perspectives, thinking, feelings, and existence, and that the corruption of leaders influences individuals.
3) The corruption of international and national laws, traditions, media, and activities without concern for global welfare contributes to an individual's corruption according to their surroundings.
4) To overcome stress and corruption of perspective, the author advocates practicing NAMASMARAN, or remembrance of the divine name.
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The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive function. Exercise causes chemical changes in the brain that may help protect against mental illness and improve symptoms for those who already suffer from conditions like anxiety and depression.
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S T U D Y O F H U M A N P H Y S I O L O G Y D R S H R I N I W A S K A S...krupeshcha
This document outlines 14 steps for studying human physiology, beginning from informal observation starting at conception through to professional academic study. Key aspects of the study include observing signs and symptoms in patients; correlating observations from daily life with structural and functional abnormalities; applying principles of physics and chemistry to explain interactions in the human body; and using technology like microscopes and various medical imaging and measurement techniques to further understanding. Hypothesis testing and asking questions are also emphasized.
Dr. Shrinivas Kashalikar raises several questions about diabetes diagnosis and treatment:
1. He asks why intracellular glucose levels are not measured instead of plasma glucose levels, and how intracellular levels correlate with plasma levels.
2. He questions whether high blood glucose could cause intracellular glucose starvation due to defective utilization.
3. He also asks if reducing carbohydrates and fat would disproportionately increase protein intake, and if that could harm the kidneys.
4. Finally, he inquires about the effects of variable absorption and excretion on blood glucose, the impact of energy output changes, and why moderate sweet foods and stress management are not more integrated into diabetes education and treatment.
D E M O C R A C Y & S T R E S S M A N A G E M E N T D R S H R I N I W A S...krupeshcha
Democracy and Stress Management
The document discusses democracy and how individual spiritual practices like meditation can help transform selfish interests into a universal perspective of welfare. It states that a healthy democracy is based on the noble aspirations of the people, not their petty greed. Regular spiritual practices like meditation can help leaders and policymakers connect to their true selves and make decisions with benevolent intentions for all. To evolve a healthy global democracy, the document argues that individuals must transform selfishness into a motivation for universal welfare.
U N C O N D I T O N E D H A P P I N E S S D Rahoskeri
The document discusses the state of unconditioned happiness exemplified by saints. This state is one of equanimity amid disturbing situations, as praised in the Bhagavad Gita. It is now clear this state is not one of depression, surrender, or indifference, but rather having risen above perceptions from senses and physiological systems. This is called the "videhi avasthaa" state of trans-physical, trans-physiological, and trans-psychological consciousness. In this state, one appears unaffected but can interact subtly with situations through articulation, action, or mystical means, with cosmic wisdom manifesting through them. Unconditioned happiness is infinite, subtle, and a hallmark of evolved consciousness, not
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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.
The author describes feeling suffocated by concepts of God that demanded unquestioning surrender and challenged individual freedom. However, through practicing Namasmaran - remembering divine names - the author realized there is no need to believe or disbelieve in God. Namasmaran can be practiced like bathing or brushing without faith or disbelief. It leads to objective changes in individuals and the universe becoming self-evident, removing prejudices about theists and atheists. The author invites the reader to verify if Namasmaran can narrow the gap between human ideals and practices.
This document discusses the indescribable nature of spiritual experiences like self-realization. It explains that intellectual explanations of concepts like the beginning of the universe differ from spiritual explanations based on direct knowing and being. Descriptions of Brahman and the soul can seem erroneous without direct experience of the state of being. Similarly, concepts like love, peace, and a kind God are difficult to understand without experiencing them. True understanding comes from direct experience rather than lame explanations. Anxiety can be overcome through regular practice of remembrance of God and complete wakefulness, which allows one to transcend time and defective perceptions of past, present and future.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarbmkandalkar
This document discusses the author's past dislike of the Bhagavad Gita and how their views have changed over time. In the past, the author saw the Gita as promoting escapism from social problems. However, through studying the Gita more, experiencing social service, and reflecting on their experiences, the author came to see the Gita as something that can evolve individuals and society by developing objective perspective. The author also came to understand concepts in the Gita like shraddha differently from how they once viewed them. They now see the Gita as a universally beneficial manifestation of cosmic consciousness regardless of its origins.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarbanothkishan
This document discusses the author's past dislike of the Bhagavad Gita and how their views have changed over time. In the past, the author saw the Gita as promoting escapism from social problems. However, through studying the Gita more, experiencing social service, and reflecting on their experiences, the author came to see the Gita as something that can evolve individuals and society by developing objective perspective and globally beneficial policies. The author also discusses how having faith or shraddha is important to truly understanding the Gita, and that efforts to improve society through one's duties are worthwhile despite potential setbacks.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarabhishekka
Dr. Shriniwas Kashalikar discusses how his views on the Bhagavad Gita have changed over time. Originally, he disliked the Gita because he felt it promoted escapism from social problems and discouraged taking action for change. However, after experiences with social service and studying texts about the Gita, he became intellectually convinced of its ability to transform perspectives and evolve individuals. Now he sees value in teaching Gita principles from a young age. While some criticisms of the Gita still exist, he believes focusing on its wisdom is more important than debates over its origins.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarahoskeri
This document discusses the author's past dislike of the Bhagavad Gita and how their views have changed over time. In the past, the author saw the Gita as promoting escapism from social problems. However, through studying the Gita more, experiencing social service, and reflecting on their experiences, the author came to see the Gita as something that can evolve individuals and society by developing objective perspective and globally beneficial policies. The author also discusses how having faith or shraddha is important to truly understanding the Gita, and that efforts to improve society through one's duties are worthwhile despite potential setbacks.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarchitreajit
This document discusses the author's past dislike of the Bhagavad Gita and how his views have changed over time. In his youth, the author disliked the Gita because he saw it as promoting escapism from social problems. However, through studying the Gita more, experiencing social service, and reflecting on his experiences, the author came to see the Gita as something that can transform people's perspectives and evolve them into more objective, globally benevolent thinking. The author now believes practicing devotion like Namasmaran from a young age helps one appreciate the Gita's teachings.
New Study Of Gita Nov 5 Dr Shriniwas J Kashalikarchitreajit
Dr. Shriniwas Janardan Kashalikar discusses his study of the Bhagavad Gita in 4 sentences. Initially, he was put off by references to war in the first chapter but kept reading out of curiosity. Over time, he came to understand that the Gita deals with the individual existence and path to liberation. He realized the Gita's lessons could help rejuvenate society by guiding people to live according to their nature while aiding universal blossoming. His reservations about the Gita decreased as he gained a deeper understanding of its philosophical message transcending individualism and socialism.
Dr. Shriniwas Janardan Kashalikar discusses his study of the Bhagavad Gita in 4 sentences. Initially, he was put off by references to war in the first chapter but kept reading out of curiosity. Over time, he came to understand that the Gita deals with the individual existence and stages of human development. While he initially thought the Gita was only about individual emancipation, he now realizes it can guide social welfare by inspiring the creation of a universal blueprint for human blossoming. His perspectives changed as he overcame reservations and limitations in his thinking through persistent study of the Gita.
New Study Of Gita Nov 5 Dr. Shriniwas J. Kashalikardocpalep
Dr. Shriniwas Janardan Kashalikar discusses his study of the Bhagavad Gita in 4 sentences. Initially, he was put off by references to war in the first chapter but kept reading out of curiosity. Over time, he came to understand that the Gita deals with the individual existence and path to liberation. He realized the Gita's lessons could help rejuvenate society by guiding people to live according to their nature while aiding universal blossoming. His reservations about the Gita decreased as he grasped its holistic view of empowering both individuals and society simultaneously.
Through practices like NAMASMARAN (chanting names), individuals can realize universal unity and harmony, resulting in bliss. This realization leads one to prioritize training children and adults in practical skills like first aid, farming, and crafts to empower problem solving and achieve individual and global prosperity.
My Stress Dr Shriniwas Janardan Kashalikarahoskeri
1) The document discusses how corruption is ubiquitous and exists in varying degrees based on one's perspective and surroundings.
2) It states that corruption stems from degraded perspectives, thinking, feelings, and existence, and that the corruption of leaders influences individuals.
3) The corruption of international and national laws, traditions, media, and activities without concern for global welfare contributes to an individual's corruption according to their surroundings.
4) To overcome stress and corruption of perspective, the author advocates practicing NAMASMARAN, or remembrance of the divine name.
Profitable Pinteres Promotions
Discover How Ro Get Started Using This Powerful Social Network To Promote Your Bussiness
The Profitable Pinterest Promotions Course was designed with beginners in mind & will quickly introduce you to the power of Pinterest Promotions!
Inside This Easy To Follow 5 Day Crash Course You Will Be Introduced To The Power Of Pinterest & What It Can Do For Your Business!
And much more...
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive function. Exercise causes chemical changes in the brain that may help protect against mental illness and improve symptoms for those who already suffer from conditions like anxiety and depression.
Banner Ninja help you triple profits from your banner advertising. Creat 10 variations of your banners and boost your click-thru-rate and ROI instantly with these done-for-you templates! Guaranted!
S T U D Y O F H U M A N P H Y S I O L O G Y D R S H R I N I W A S K A S...krupeshcha
This document outlines 14 steps for studying human physiology, beginning from informal observation starting at conception through to professional academic study. Key aspects of the study include observing signs and symptoms in patients; correlating observations from daily life with structural and functional abnormalities; applying principles of physics and chemistry to explain interactions in the human body; and using technology like microscopes and various medical imaging and measurement techniques to further understanding. Hypothesis testing and asking questions are also emphasized.
Dr. Shrinivas Kashalikar raises several questions about diabetes diagnosis and treatment:
1. He asks why intracellular glucose levels are not measured instead of plasma glucose levels, and how intracellular levels correlate with plasma levels.
2. He questions whether high blood glucose could cause intracellular glucose starvation due to defective utilization.
3. He also asks if reducing carbohydrates and fat would disproportionately increase protein intake, and if that could harm the kidneys.
4. Finally, he inquires about the effects of variable absorption and excretion on blood glucose, the impact of energy output changes, and why moderate sweet foods and stress management are not more integrated into diabetes education and treatment.
D E M O C R A C Y & S T R E S S M A N A G E M E N T D R S H R I N I W A S...krupeshcha
Democracy and Stress Management
The document discusses democracy and how individual spiritual practices like meditation can help transform selfish interests into a universal perspective of welfare. It states that a healthy democracy is based on the noble aspirations of the people, not their petty greed. Regular spiritual practices like meditation can help leaders and policymakers connect to their true selves and make decisions with benevolent intentions for all. To evolve a healthy global democracy, the document argues that individuals must transform selfishness into a motivation for universal welfare.
U N C O N D I T O N E D H A P P I N E S S D Rahoskeri
The document discusses the state of unconditioned happiness exemplified by saints. This state is one of equanimity amid disturbing situations, as praised in the Bhagavad Gita. It is now clear this state is not one of depression, surrender, or indifference, but rather having risen above perceptions from senses and physiological systems. This is called the "videhi avasthaa" state of trans-physical, trans-physiological, and trans-psychological consciousness. In this state, one appears unaffected but can interact subtly with situations through articulation, action, or mystical means, with cosmic wisdom manifesting through them. Unconditioned happiness is infinite, subtle, and a hallmark of evolved consciousness, not
Associate Goliath Plugin With Associate Goliath you can launch Amazon affiliate niche blogs in less than 2 minutes. It will save you so much time, effort, and frustration it's not even funny. You can get these benefits, by ordering now.
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.
The author describes feeling suffocated by concepts of God that demanded unquestioning surrender and challenged individual freedom. However, through practicing Namasmaran - remembering divine names - the author realized there is no need to believe or disbelieve in God. Namasmaran can be practiced like bathing or brushing without faith or disbelief. It leads to objective changes in individuals and the universe becoming self-evident, removing prejudices about theists and atheists. The author invites the reader to verify if Namasmaran can narrow the gap between human ideals and practices.
This document discusses the indescribable nature of spiritual experiences like self-realization. It explains that intellectual explanations of concepts like the beginning of the universe differ from spiritual explanations based on direct knowing and being. Descriptions of Brahman and the soul can seem erroneous without direct experience of the state of being. Similarly, concepts like love, peace, and a kind God are difficult to understand without experiencing them. True understanding comes from direct experience rather than lame explanations. Anxiety can be overcome through regular practice of remembrance of God and complete wakefulness, which allows one to transcend time and defective perceptions of past, present and future.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarbmkandalkar
This document discusses the author's past dislike of the Bhagavad Gita and how their views have changed over time. In the past, the author saw the Gita as promoting escapism from social problems. However, through studying the Gita more, experiencing social service, and reflecting on their experiences, the author came to see the Gita as something that can evolve individuals and society by developing objective perspective. The author also came to understand concepts in the Gita like shraddha differently from how they once viewed them. They now see the Gita as a universally beneficial manifestation of cosmic consciousness regardless of its origins.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarbanothkishan
This document discusses the author's past dislike of the Bhagavad Gita and how their views have changed over time. In the past, the author saw the Gita as promoting escapism from social problems. However, through studying the Gita more, experiencing social service, and reflecting on their experiences, the author came to see the Gita as something that can evolve individuals and society by developing objective perspective and globally beneficial policies. The author also discusses how having faith or shraddha is important to truly understanding the Gita, and that efforts to improve society through one's duties are worthwhile despite potential setbacks.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarabhishekka
Dr. Shriniwas Kashalikar discusses how his views on the Bhagavad Gita have changed over time. Originally, he disliked the Gita because he felt it promoted escapism from social problems and discouraged taking action for change. However, after experiences with social service and studying texts about the Gita, he became intellectually convinced of its ability to transform perspectives and evolve individuals. Now he sees value in teaching Gita principles from a young age. While some criticisms of the Gita still exist, he believes focusing on its wisdom is more important than debates over its origins.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarahoskeri
This document discusses the author's past dislike of the Bhagavad Gita and how their views have changed over time. In the past, the author saw the Gita as promoting escapism from social problems. However, through studying the Gita more, experiencing social service, and reflecting on their experiences, the author came to see the Gita as something that can evolve individuals and society by developing objective perspective and globally beneficial policies. The author also discusses how having faith or shraddha is important to truly understanding the Gita, and that efforts to improve society through one's duties are worthwhile despite potential setbacks.
New Study Of Gita Dec 01 Dr. Shriniwas J. Kashalikarchitreajit
This document discusses the author's past dislike of the Bhagavad Gita and how his views have changed over time. In his youth, the author disliked the Gita because he saw it as promoting escapism from social problems. However, through studying the Gita more, experiencing social service, and reflecting on his experiences, the author came to see the Gita as something that can transform people's perspectives and evolve them into more objective, globally benevolent thinking. The author now believes practicing devotion like Namasmaran from a young age helps one appreciate the Gita's teachings.
New Study Of Gita Nov 5 Dr Shriniwas J Kashalikarchitreajit
Dr. Shriniwas Janardan Kashalikar discusses his study of the Bhagavad Gita in 4 sentences. Initially, he was put off by references to war in the first chapter but kept reading out of curiosity. Over time, he came to understand that the Gita deals with the individual existence and path to liberation. He realized the Gita's lessons could help rejuvenate society by guiding people to live according to their nature while aiding universal blossoming. His reservations about the Gita decreased as he gained a deeper understanding of its philosophical message transcending individualism and socialism.
Dr. Shriniwas Janardan Kashalikar discusses his study of the Bhagavad Gita in 4 sentences. Initially, he was put off by references to war in the first chapter but kept reading out of curiosity. Over time, he came to understand that the Gita deals with the individual existence and stages of human development. While he initially thought the Gita was only about individual emancipation, he now realizes it can guide social welfare by inspiring the creation of a universal blueprint for human blossoming. His perspectives changed as he overcame reservations and limitations in his thinking through persistent study of the Gita.
New Study Of Gita Nov 5 Dr. Shriniwas J. Kashalikardocpalep
Dr. Shriniwas Janardan Kashalikar discusses his study of the Bhagavad Gita in 4 sentences. Initially, he was put off by references to war in the first chapter but kept reading out of curiosity. Over time, he came to understand that the Gita deals with the individual existence and path to liberation. He realized the Gita's lessons could help rejuvenate society by guiding people to live according to their nature while aiding universal blossoming. His reservations about the Gita decreased as he grasped its holistic view of empowering both individuals and society simultaneously.
Dr. Shriniwas Janardan Kashalikar discusses his study of the Bhagavad Gita in 4 sentences. Initially, he was put off by references to war in the first chapter but kept reading out of curiosity. Over time, he came to understand that the Gita deals with the individual existence and path to liberation. He realized the Gita's lessons could help rejuvenate society by guiding people to live according to their nature while aiding universal blossoming. His reservations about the Gita decreased as he grasped its holistic view of empowering both individuals and society simultaneously.
New Study Of Gita Nov 5 Dr Shriniwas J Kashalikaryashodhank
Dr. Shriniwas Janardan Kashalikar discusses his study of the Bhagavad Gita in 4 sentences. Initially, he was put off by references to war in the first chapter but kept reading out of curiosity. Over time, he came to understand that the Gita deals with the individual existence and path to liberation. He realized the Gita's lessons could help rejuvenate society by guiding people to live according to their nature while aiding universal blossoming. His reservations about the Gita decreased as he grasped its holistic view of empowering both individuals and society simultaneously.
Dr. Shriniwas Janardan Kashalikar discusses his study of the Bhagavad Gita in 4 sentences. Initially, he was put off by references to war in the first chapter but kept reading out of curiosity. Over time, he came to understand that the Gita deals with the individual existence and stages of human development. While he initially thought the Gita was only about individual emancipation, he now realizes it can guide social welfare by inspiring the creation of a universal blueprint for human blossoming. His perspectives changed as he overcame hurdles like expectations of a specific social blueprint and came to see the Gita addresses both the individual and social levels in a holistic way.
New Study Of Gita Nov 5 Dr Shriniwas J Kashalikarbanothkishan
Dr. Shriniwas Janardan Kashalikar conducted a new study of the Bhagavad Gita. Initially, he had several misconceptions about the Gita and felt it was too individualistic to address social issues. Through persistent study, he came to realize that the Gita deals with the war within each individual between the higher and lower self, and how responding to this war impacts both individuals and society. He understood that by guiding individuals to live according to their dharma, the Gita can help rejuvenate and revive society as a whole. His study helped resolve his doubts and reservations about how the Gita can provide guidance for both individuals and the world today.
New Study Of Gita Nov 5 Dr. Shriniwas J. Kashalikarrustomvaccha
Dr. Shriniwas Janardan Kashalikar conducted a new study of the Bhagavad Gita. Initially, he had difficulty understanding the philosophical relevance of the first chapter, but over time began to realize that the Gita deals with the individual existence and path to liberation. He also came to see how cultivating a state of equanimity within oneself can help achieve social welfare and emancipation. While various objections initially created doubts and slowed his study, he was ultimately able to appreciate how the Gita can guide individuals and society today in overcoming conflicts and attaining fulfillment.
N E W S T U D Y O F G I T A N O V 5 D RBadar Daimi
Dr. Shriniwas Janardan Kashalikar discusses his study of the Bhagavad Gita in 4 sentences. Initially, he was put off by references to war in the first chapter but kept reading out of curiosity. Over time, he came to understand that the Gita deals with the individual existence and stages of human development. While he initially thought the Gita was only about individual emancipation, he now realizes it can guide social welfare by inspiring the creation of a universal blueprint for human blossoming. His perspectives changed as he overcame hurdles like expectations of a specific social blueprint and came to see the Gita addresses both personal and social issues.
New Study Of Gita Nov 5 Dr Shriniwas J KashalikarBahubali Doshi
Dr. Shriniwas Janardan Kashalikar conducted a new study of the Bhagavad Gita. Initially, he had difficulty understanding the philosophical relevance of the first chapter, but over time began to realize that the Gita deals with the individual existence and path to liberation. He also came to see how cultivating a state of equanimity within oneself can help achieve social welfare and emancipation. While various objections initially created doubts, Dr. Kashalikar was able to look past superficial interpretations to gain deeper insights into how the Gita's teachings can help guide individuals and society today.
Dr. Shriniwas Janardan Kashalikar conducted a new study of the Bhagavad Gita. Initially, he had several misconceptions about the Gita and felt it was too individualistic. Through persistent study, he came to realize the Gita addresses both individual emancipation and social welfare by guiding individuals to their highest potential, which benefits society. He overcame doubts that the Gita promotes violence or inequality. Now he understands the Gita can guide people and societies today in addressing fundamental dilemmas and conflicts within and between individuals.
Dr. Shriniwas Janardan Kashalikar conducted a new study of the Bhagavad Gita. Initially, he had difficulty understanding the philosophical relevance of the first chapter, but over time began to realize that the Gita deals with the individual existence and path to liberation. He also came to see how cultivating a state of equanimity within oneself can help achieve social welfare and emancipation. While various objections initially created doubts, Dr. Kashalikar was able to look past superficial interpretations to gain deeper insights into how the Gita's teachings can help guide individuals and society today.
New Study Of Gita Nov 5 Dr Shriniwas J Kashalikarbanothkishan
Dr. Shriniwas Janardan Kashalikar conducted a new study of the Bhagavad Gita. Initially, he had difficulty understanding the philosophical relevance of the first chapter, but over time began to realize that the Gita deals with the individual existence and stages of human development. He used to feel the Gita was only about individual emancipation and not social welfare, but now understands how developing oneself leads to benefiting society. The Gita inspires readers to create their own blueprint for universal welfare rather than providing one directly.
N E W S T U D Y O F G I T A N O V 5 D Rtgranganathan
Dr. Shriniwas Janardan Kashalikar discusses his study of the Bhagavad Gita in 4 sentences. Initially, he was put off by references to war in the first chapter but kept reading out of curiosity. Over time, he came to understand that the Gita deals with the individual existence and stages of human development. While he initially thought the Gita was only about individual emancipation, he now realizes it can guide social welfare by inspiring the creation of a universal blueprint for human blossoming. His perspectives changed as he overcame hurdles like expectations of a specific social blueprint and came to see the Gita addresses both the individual and social levels in a holistic way.
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New study of gita dec 01 dr. shriniwas j. kashalikar
1. 1
NEW STUDY OF BHAGAVAD GITA
DR. SHRINIWAS JANARDA KASHALIKAR
2. 2
NEW STUDY OF BHAGAVAD GITA
STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar
DR. SHRINIWAS JANARDA KASHALIKAR
3. 3
NEW STUDY OF BHAGAVAD GITA
December 1, 2009, 12:20 pm
Why did I once, dislike Gita?
Long back, when I used to be charged with physical
needs, passions, emotions, thoughts and ideas, I used to
feel agitated with the thought of similar plight of the
people! The social circumstances appeared extremely
dark, stark and annoying. The change, the revolution
appeared to be the only purpose of life, even as the exact
program of action and/or the blue print of the revolution
were far from ready!
The frenzy of all these complex feelings used to be so
much, that any proponent of Gita, used to appear as
unconcerned about peoples’ true needs, unbothered about
real issues such as poverty, injustice; and hence
antisocial, hypocrite, parasitic etc or at best; stupid or
gullible!
The restlessness within; used to be so much that it used
to propel me towards addressing every problem that
appeared in the news paper or on TV, apart from those in
my own personal life. As a result, I used get engrossed in
relevant physical work, emotional expression in poetry,
intellectual analysis, discussions, public speeches,
writing articles and books etc, which appeared to be the
preferred ways of self assertion and solution to the
DR. SHRINIWAS JANARDA KASHALIKAR
4. 4
NEW STUDY OF BHAGAVAD GITA
problems! Withdrawal from such activities was
suffocating, unbearable and killing!
Gita appeared to me a despicable escapism from the
problems and the activities; which I thought were
“important and urgent”! Gita discourses appeared to
make the people facing problems; as well as the
preachers; parasitic and paranoid! It appeared to make
them dependent and helpless. It appeared to dissuade
them from accepting the challenges in personal and
social life and facing them victoriously! The fervor of
my mind would never get calmed by the thought of Gita;
though many a times I appreciated the honesty and
selflessness of the individuals advocating it.
Apart from this dislike, one of the common excuses that I
used to find in studying Gita was the apparent
irrelevance of the study in terms of daily livelihood.
Moreover the study seemed to hinder the day to day
work and disturbed the preoccupied mind. In fact it
created a kind of tug of war in the mind!
Now I realize that this was because of my untrained
erroneous cognition (perception), affect (feelings) and
conation (response). Thus I misconceived the dimension
of the challenges, felt tense and restless and responded
rather erratically, leading to further exaggeration of
problems in mind! This is called distress cycle. When
you are in such distressed state; you can not handle even
small problems and hence study of Gita, which starts
DR. SHRINIWAS JANARDA KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
with the problems encompassing the cosmic, social,
family and personal dimensions simultaneously;
becomes a painful affair!
It is like a state of severe indigestion, in which you are
averse to eat anything and especially heavy food stuff
that is difficult to digest!
Another reason that caused repulsion towards Gita was,
there were several tempting distractions, which seemed
to offer pleasure, solace, relief and consolation.
Moreover these distractions such as movies, TV shows,
parties, gossip and socialization of different types did not
require any active efforts on the part of your brain and
heart. Study of Gita being demanding acute attention and
focused concentration has always been an uphill task!
Actually this was the reason, when I used to find the
expressions of ecstasy and joy; by Sanjay in the last 5
verses in 18th chapter, quite contradictory and
disagreeable,!
Later in the course of reading Gita and about Gita, in
books such as the biography of Shri Brahmachaitanya
Gondavlekar Maharaj, by Prof. K.V. Belsare; and
through my experiences with a variety of activities of
service and social struggle for justice; I began to get
intellectually convinced that Gita can evolve and
transform an individual in terms of his/her perspective,
vision, intellectual framework, emotions and instincts;
and evolve him/her into objective or cosmic
consciousness. I thought this; if happens in every walk of
DR. SHRINIWAS JANARDA KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
life; then it could usher in; individual and global
blossoming, appropriate to that period, because; it could
actualize globally benevolent perspective and policies!
Now I realize that practice of NAMASMARAN, right
from childhood, and teaching of Gita in every nursery,
school, college and even professional college, would
evolve the student of Gita, who would share the same joy
and ecstasy that Sanjay expressed in the last five verses!
I don’t want to generalize this and give any guarantee
abut this, but this is my experience! It is my experience
that once Gita enters in the system, the movies, dramas,
TV shows and other activities can be enjoyed or avoided;
without getting overwhelmed or disturbed respectively.
Gita provides the ultimate and invincible satisfaction
coupled with vigor, buoyancy, fearlessness and
benevolence encompassing universe!
Many times I used to feel disturbed by comments from
friends; apparently ridiculing Gita as very recent; only
about 1000 years old! I did not quite understand how a
book or a scripture could be judged on the basis of when
it was written! But somehow and somewhere these
comments tended to dishearten and discourage me or at
least thwart my enthusiasm in studying Gita.
Many would say that Upanishads are really enlightening
and Gita constitutes only citations from the Upanishads.
These people obviously were ignorant about Upanishads
DR. SHRINIWAS JANARDA KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
as well as Gita, but may be because of my weakness;
their comments could often sabotage my interest,
dedication, efforts, concentration, commitment and
involvement in the
study! There were others; who used to praise Gita
(without reading it) and boast that Gita is very old!
I could not derive any inspiration from this either;
because I could not agree to judge a book from its age! In
fact one could argue that inspite of being so old the book
does not have significant impact on the world civilization
in view of the stark global reality we witness!
Another argument that could annoy and discourage a
new student was; Gita is not written by one individual
but by many people over centuries and further; Gita
could not have been written on the battlefield at all,
because no sane person would spend time in discussion,
in such a situation of war! In fact this fact itself makes
the Gita quite absurd!
Such remarks from people who have been cut off from
their roots, ancestors, history and most importantly their
true self; due to petty, individualistic ideas and fanatic
beliefs, could reduce one’s reverence for the book and
hence the enthusiasm in studying it.
Gita is studied with reverence. I also studied Gita
because of the reverence she enjoys from billions of
people and for millennia! Some people laugh at
DR. SHRINIWAS JANARDA KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
reverence and think that is irrational! But that is wrong!
Reverence is not superstition! Reverence adds to one’s
interest, commitment, focus, motivation and
involvement! Reverence for Gita makes it easy to absorb
the vital wisdom from Gita!
But after, I studied Gita inspite of such criticism and
insulting talks, for some time, I also felt there could be
some truth in the argument that Gita is written by not but
many people, in view of somewhat conflicting concepts
finding place in her!
But, Gita, whether written or sung or addressed by; a
particular person, one person, many persons, by a person
in chariot to another in the chariot on the battleground, a
person in his living room to another person, is only
relevant to those; who are academic historians or those
involved in divisive politics with some vested interests.
For me; as I kept studying (and realizing the content of
Gita); it was immaterial in view of the content of Gita
and its scope and potentials for individual and global
blossoming! It is silly for a student of Gita to dwell on
such issues and waste time, rather than dedicating to the
study of Gita so as to grasp and realize the core of Gita!
Some used to ask, “What is the basis to prove that Gita
can lead to global blossoming? Study of Gita does not
seem to do anything, if compared to for instance;
scientific research or socio-political manipulations! It
DR. SHRINIWAS JANARDA KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
does not seem to work and produce results; even
comparable to those produced by relatively simple
agricultural activities or other andicrafts!”
If I say that Gita evolves us into objective or cosmic
consciousness or imparts global perspective, then the
argument is, “Can you prove the cause and effect
relationship?”
The answer obviously is, “No! I can not prove that Gita
evolves us into objective or cosmic consciousness or
imparts global perspective”, because many of those who
study Gita can disprove my contention!!
Looking back; I realize that my opinions changed due to
the influence of factors beyond my comprehension
constituting the “field”, cosmic consciousness or God
that encompasses and influences not merely “me” but
everything; including the people in the universe!
Whether the people in the world would also change and
begin to get associated with Gita, also therefore be
determined by the same “field” and hence I need not feel
restless about whether people accept the importance of
Gita or not! But if I say so, then next argument would be;
“What is the proof for existence of such a field”?
Obviously; I have no proof!
Another argument is; Gita has no influence on individual
or social life; studying Gita is wastage of time! One may
feel that Gita has benevolent role, because of erroneously
DR. SHRINIWAS JANARDA KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
attributing the good changes in him or her to the study of
Gita! Actually it could be the other way round; the good
change leads him or her to admire Gita!
This argument also, can not be refuted. What can be said
is that cosmic consciousness or objective bliss is
somehow associated with Gita.
But even this can not be proved. Neither can I show that
some one is linked through Gita to cosmic
consciousness; nor can I prove that those; who are not
studying Gita; are dissociated from cosmic consciusness
or objective bliss!
But having gone through the experience of all this, I am
convinced beyond doubt that Gita is a transtemporal,
transintellectual, transnational, transcultural and
universally benevolent manifestation of cosmic
consciousness, irrespective of whether, written or
narrated or sung by one person, many persons, on
battleground or in a living room
& at given time or over a period of centuries! Further, I
would like to add that GITA, (&
VISHNUSAHASRANAM and NAMASMARAN) is a
life time golden opportunity or golden gate to cosmic
consciousness provided by the cosmic consciousness
Himself!
Even so, the study of Gita and the experience associated
with it; are essentially personal and beyond linguistic
DR. SHRINIWAS JANARDA KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
communication, beyond a certain point! One may or may
not believe in them; and may or may not provisionally
accept, study, experiment out and decide; their validity or
otherwise!
No one; including me; should feel that he/she can,
(because no one can); oblige them; by studying or harm
them by insulting! No one can elate them by praising and
sadden them by maligning! Hence it said, in verse in 6th
chapter, which implies that those who would study and
realize the immortal cosmic consciousness would
actually get the
same in reciprocation (from the cosmic consciousness)!
It appears however, that it is time that a vast majority of
the world; would get freedom from the shackling
conflicts generated from fulfillment or otherwise; of their
physical needs, instincts, feelings, arguments, flights of
imaginations, infatuations and restlessness; and get the
privilege of being associated with the essence of Gita,
NAMASMARAN, Vishnusahasranam, objective bliss,
cosmic consciousness, globally beneficial perspective
and policies and their implementation; irrespective of the
nature of cause and effect relationship (which also
incidentally; is a product of human intellectual
framework!)!
In 4th chapter the importance of SHRADDHA is stressed.
DR. SHRINIWAS JANARDA KASHALIKAR
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NEW STUDY OF BHAGAVAD GITA
I used to feel that SHRADDHA is same as; or at least
similar to; blind belief, thoughtless trust, superstition or
unreasonable and unfounded devotion, with petty and
mean ulterior motives. At times I used feel that
SHRADDHA is; merely being emotionally attached or
devoted to a particular God, doctor etc, with some hope
against hope!
Hence I thought SHRADDHA is opposed to thorough,
critical and honest analysis!
During my study of Gita, Vishnusahasranam and
Namasmaran I realized that SHRADDHA is absolutely
different. SHRADDHA is totally selfless and
unprejudiced approach or attitude! Thus it is a serious
and sincere commitment for some study or a task! It is
being honest,
integrated and committed and nothing else. It does not in
any way, opposed to analysis; even if be ruthless and
unending!
Now I am convinced that the appreciation of the spirit of
Gita is extremely difficult; as mentioned in 7th chapter,
especially; without SHRADDHA! SHRADDHA is
absolutely essential for learning the purport of Gita, as
ASHRADDHA, which means casual, prejudiced, petty
and/or selfish approach; usually associated with cynicism
and contempt; is a major hurdle in learning Gita!
ASHRADDHA makes the understanding or realization
of Gita impossible, as implied in 4th and 9th chapters.
DR. SHRINIWAS JANARDA KASHALIKAR
13. 13
NEW STUDY OF BHAGAVAD GITA
December 1, 2009, 05:50 am
What can deter us from SWADHARMA?
Even as I was trying to integrate my concepts, feelings,
passions and my practice, and share it with others; one of
my near dear ones; often kept saying that there won’t be
any change in the world and hence all efforts in that
direction are in vain!
His comments would come suddenly during the peak of
discussion and give a jolt, as if some one splashed his
vomits on you.
Whether that individual gets convinced or not; at least I
am happy to have gradually realized that a body cell and
body
work cooperatively to make life possible. If a cell were
not to work in this way, the body would cease to live and
the cell also would die. We live because of this
cooperation. MOHA is ignorance of this which is
suicidal. I have to understand that I eat every day and
keep on eating, without questioning, but when it comes
to getting engaged in SWADHARMA; I start giving
excuses! This is MOHA addressed in Gita; and which is
a universal problem, not only that of the person
criticizing, and which is at the root of all other problems!
DR. SHRINIWAS JANARDA KASHALIKAR
14. 14
NEW STUDY OF BHAGAVAD GITA
Another argument against SWADHARMA is that even if
we try our best the maladies are bound to recur. Why
waste time and energy in it?
I don’t realize that I keep on doing things, such as taking
bath, even when I know that I am bound to get dirty
again and need to repeat it. I don’t give excuse; that I am
going to get dirty again, to avoid bath. But I keep giving
excuses that nothing is going to change permanently in
the world and hence it is stupid and in vain to make
efforts! This is MOHA and makes me tubular, short
sighted and petty. It makes me timid and inert. It keeps
me separated from my true self and hence from the
society. This is why the contradiction between ‘me’ and
‘society’ is born and perpetuated.
I have begun to understand that just as we sleep at night
and start working in morning and just as during spring
the gardens blossom, similarly at opportune times people
work
for global blossoming, even if the blossom is bound to
end at some time and followed by summer. The ego of an
individual hides the fact that trillions of activities going
on in the trillions of body cells and in the innumerable
molecules, atoms and subatomic particles; and trillions of
activities going on for trillions of years in the universe
are not done by an individual! He is a part of them!
When spring comes he will have to blossom even if be
for a specified time!
DR. SHRINIWAS JANARDA KASHALIKAR
15. 15
NEW STUDY OF BHAGAVAD GITA
Hence Arjuna is given to understand that irrespective of
what he feels, he would be engaged in his work just as
the flower has no choice but to bloom during spring!
This is said in 18th chapter
(YADAHANKARAMASHRITYA ….NA YOTSYA…,
SWABHAVJEN KAUNTEYA…).
How is Gita, related struggles against exploitation,
slavery, chaos and foreign rule?
Gita has given the answer in 14th chapter, in very precise
manner. Thus a person, a society, a nation, the world and
even the entire universe; either perish or blossom; in
accordance with the proportion of; SATVA, RAJA and
TAMA, present in them. When SATVA predominates
many begin to blossom and when TAMA predominates
many begin to perish. The conditions in the society
reflect the proportion of SATVA, RAJA, and TAMA!
From the point of view of Indians, blacks and other
Asians the root of slavery has to seen in the
preponderance of TAMA in the world and growth
capitalism, individualism
and imperialism in the growth of TAMA and RAJA.
Gita has given the solution of focusing on cosmic
consciousness through e.g. NAMASMARAN, thereby
increasing SATVA and going even further!
What is the meaning of KARMA and AKARMA?
DR. SHRINIWAS JANARDA KASHALIKAR
16. 16
NEW STUDY OF BHAGAVAD GITA
In 4th chapter, there is a verse (KARMANI AKARMA
YAH PASHYET….) indicating that one who sees action
in inaction and inaction in action is the intelligent and
accomplished yogi.
Thus pure and cosmic consciousness never does anything
in the routine sense of that word. He does not perform
any action! But He is responsible for the whole universe!
This is seeing KARMA in AKARMA!
Conversely, all that we do is like a part of the engine. We
are not drivers of the engine. It is a fallacy to feel that we
are driving. Hence when we realize that we are not doers,
then “our” action becomes null and void and then it is
called as seeing AKARMA in KARMA!
What is the importance of social opinion?
I have mentioned (Pages 4 and 5) what I felt about
argument in favor of war, in 2nd chapter, (Akeertin cha pi
bhootani….Bhayat ranat uparatam…..Awacchya
vadanscha bahoon…..), in which the point of possible
social indignation is used to ‘incite’ Arjuna to participate
in war.
But now I see there is another dimension to this
argument.
DR. SHRINIWAS JANARDA KASHALIKAR
17. 17
NEW STUDY OF BHAGAVAD GITA
The social opinion is a double edged weapon. It is
extremely harmful if we get sheared apart from our true
self, but it is extremely useful if we get pulled out of our
basal or carnal instincts and/or petty ego!
Society is like our mother. It nurtures us in every way. It
is important that we do not malign it and attribute the
responsibility of our miseries on it, by knowingly or
unknowingly concealing our weakness.
Can simplicity of Gita come in the way of
people studying her?
If we are in sinking frame of mind, we need something
bombastic or dramatic for elevation! The words of Gita
appear too simple to convey much content! We never get
quite impressed by simplicity! We need something
dramatic and/or melodramatic! In fact we start doubting
the importance because of simplicity! We wonder,
because of her simplicity, how and why Gita could enjoy
such a coveted position and reign supremacy in world
literature; inspite of simplicity! We do this rather than
going ahead with study!
What is BUDDHIYOGA?
There is reference to BUDDHIYOGA in 2nd chapter
(Eshatebhihitasankhye buddhiryoge twimam shrunu …
and Buddhiyukto jahateeha …..), 6th chapter (Tatra tam
buddisanyoga…labhate paurvadehikam…), 10th chapter
DR. SHRINIWAS JANARDA KASHALIKAR
18. 18
NEW STUDY OF BHAGAVAD GITA
(Tesham nittyabhiyuktanam bhajatam preetipurvakam
…dadami buddhiyogam tam…) and 18th chapter
(Chetasa sarva karmani mayi sanyastama matparah
budhiyogam upashritya macchitah satatam bhava). In
18th chapter, there is classification of BUDDHI into three
varieties viz. SATVIK, RAJASIK AND TMASIK
(Pravruttin cha nivruttin cha …., Yaya dharma adharman
cha …and Adharma it yah manyate tamasavruta…).
There is also a reference to BUDDHIGAMYA
happiness; in 6th chapter (Sukham attyantikam yadyat
buddhigrahyam atindriyam …).
Usually BUDDHI is associated with intelligence
constituting analysis, correlation, synthesis, imagination,
memory, etc.
But a student of computers would these are not the most
important aspects of intelligence. Their role can be
accomplished by computer reasonably well or sometimes
even better.
The most important aspect of BUDDHI is decision
making!
BUDDHI is stated as ATINDRIYA (chapter 6). This
means that it is beyond the sensations. A student of
physiology knows that sensation is a function subcortical
structures and BUDDHI, which is a function of cerebral
cortex is reasonably free from and beyond the control of
sensations or the sensory input.
DR. SHRINIWAS JANARDA KASHALIKAR
19. 19
NEW STUDY OF BHAGAVAD GITA
BUDDHI has two sides. One associated with all the body
systems and the other with cosmic consciousness.
BUDDHIYOGA is a union of all the three, viz. cosmic
consciousness, cerebral cortical intelligence and the rest
of the systems of the body.
NAMASMARAN is a selfless (free from any subjective
considerations) cerebral cortical activity. It breaks all the
short circuiting tendencies arising out of sensory,
hormonal, neuroendocrinal and autonomic inputs,
resulting into inappropriate perceptions (cognition),
feelings (affect) and responses (conation).
NAMASMARAN leads to formation of a thoroughfare
that links (YOGA) all the body systems with the cosmic
consciousness through BUDDHI i.e. cerebral cortex.
This thoroughfare then leads to qualitative leap forward,
i.e. conscious evolutionary transformation in the process
involving stimulus, homeostasis and response in
physiology; cognition, affect and conation in
psychology; and perception, feelings and behavior in
philosophy, sociology, ethics etc; or simply in life!
BUDDHIYOGA embodies this transformation. This
is associated with STHITAPRAJANA or
STHITAPDNYA state.
This state is associated with gathering and passage of
stimuli from cosmos to cosmic consciousness (cosmic
DR. SHRINIWAS JANARDA KASHALIKAR
20. 20
NEW STUDY OF BHAGAVAD GITA
perceptions), feelings encompassing the cosmos
(cosmic feelings) and responses reaching out to
cosmos (cosmic responses). Thus this state is a state;
where subjectivity becomes a mere vestige!
BUDDHIYOGA is a process of attaining; or actually
the state of STHITAPRADNYA, where:
ephemeral and individualistic physical, instinctual,
emotional and even intellectual activities and
pleasures born out of individual subjectivity;
are evolved or transformed into
immortal and cosmic physical, instinctual, emotional
and intellectual activities and pleasures born out of
cosmic objectivity.
In one word; this is SUPERLIVING!
All that I have shared so far, and this
concept of BUDDHIYOGA and
SUPERLIVING may or not be believed;
and may or not be verified through the
study and practice of Gita,
Vishnusahasranam and NAMASMARAN;
depending on how one perceives this life
time golden opportunity!
DR. SHRINIWAS JANARDA KASHALIKAR
21. 21
NEW STUDY OF BHAGAVAD GITA
SARVE BHAVANTU SUKHINAH
LET ALL OF US BE HAPPY
THROUGH
EMPOWERMENT
FOR
UNIVERSAL PERSPECTIVE, VISION,
THINKING, FEELING
AND
WORKING
FOR
SIMULTAENOUS
INDIVIDUAL
AND
UNIVERSAL
BLOSSOMING
DR. SHRINIWAS JANARDA KASHALIKAR
22. 22
NEW STUDY OF BHAGAVAD GITA
TRHOUGH
FREEDOM
FROM
SUFFOCATING SUPERFICIALITY
AND
PETRIFYING PETTINESS
DR. SHRINIWAS JANARDA KASHALIKAR