The document summarizes the author's 20-year journey studying the Bhagavad Gita. It describes their initial confusion over contradictions in the text and purpose. Over time, through dedicated recitation and contemplation, the author gained a deeper understanding of the Gita's lessons on enlightenment, detachment from subjectivity, and blossoming of universal consciousness. They realized the Gita does not provide policy solutions but inspires principles for nurturing global welfare. Regular study helped resolve doubts and empowered the author to live with unconditional acceptance and harmony.

1. STUDY
OF
GITA
November 4, 2009
10:30 am.
Dr.
Shriniwas
Kashalikar

2. 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.
Apparently I wanted to study something
world famous and ultimate in every
sense. But now it appears that there was
much more to it than this. Whether I
studied Gita or Gita itself made me study
it, is a moot question and I feel; the latter
may be truer.

3. When I seriously began to study it; about
twenty years ago, I found many
contradictions.
For example, in fourth chapter, Krishna
says in the same verse, (Chaturvarnayam
maya srustam…) that he created four
VARNAs and also he did not create
them. Also, even as Krishna advocates
the war (tasmat uttishtha kaunteya
yuddhaya kruta nishchaya…2nd chapter,
nirashi nirmamo bhootva yuddhaya kruta
nishchaya.. 3rd chapter), he also upholds
nonviolence and control of mind in most
of the chapters e.g. (ahinsa
satyamakrodham.. 16th chapter,
moodhagrahenamatnoyat …17th
chapter, ) as a virtue.
Similarly, Krishna disapproves Arjuna’s
arguments in 1st chapter about VARNA

4. sankar, (ashochyana va shochastvam
prajnya vadanscha bhashase.. 2nd
chapter.. ) he uses the same argument
(yadi hyaham na varteyam …and utside
yurime lokam… 3rd chapter).
In 2nd chapter his argument (akirtim cha
pi bhutani….and bhayat ranat
uparatam… etc) about “what people
would say”, appears to be too superficial
and enlightening or philosophical.
One can quote many such contradictions,
but that is not the purpose of this writing.
The purpose of this writing is; to share
my experiences and perceptions as I
went on studying Gita.
Apparently; the reason why I kept on
studying and by hearting inspite of
contradictions was; I realized the need to

5. contemplate on the vast canvas of all 700
verses at any given point of time and
possibly resolve the contradictions; even
while traveling or walking and without
having to refer a book!
But in reality, I have not quite
understood why I kept on reciting and by
hearting Gita, inspite of the
contradictions! It appears now, that the
light in Gita consumed my
consciousness, without me being aware
of it and kept on absorbing my being in
itself!
The persistence inspite of pains and
agony of disagreement, being beyond my
desire or voluntary will, may be because
of the roots it has in my previous birth.
All this may be a continuation of what I
had to leave half way in my last birth.

6. You don’t have to believe in this; but I
must not hesitate to state it! Life is
ANUBANDHA and NITYAGA i.e.
continues and the continuity is evident in
such phenomena. One may appreciate
this or discard as a flight of imagination!
I leave it to one’s own perceptions and
experience!
I had tried to write on Gita about ten to
twelve years back, but later I stopped as I
was not quite satisfied or at ease; with
my own interpretations.
Now I am convinced that Gita enlightens
us for the journey of ignorance to
enlightenment, individuality to
universality and timed and mortal
existence to trans-temporal immortal
consciousness.

7. Gita deals with various physical,
instinctual, emotional and intellectual
activities at individual level, the
relationship of these with the universe
and the past, present and future; and the
nature of our cosmic being.
It deals with principles involved in what
happens in an individual, society, and in
universe, from all eternity to all eternity!
I have realized that I may not understand
Gita, I may misunderstand Gita and I
may partially understand Gita. Complete
understanding of Gita is impossible,
because it is trans-intellectual i.e. beyond
three levels of consciousness and four
modes of communication called
VAACHA viz. PARA, PASHYANTI,
MADHYAMA and VAIKHARI.
However, I have the freedom to keep on

8. studying Gita and merge with my own
cosmic consciousness and be empowered
enough to quit my intellectual,
instinctual, emotional and intellectual
realms (apart from material possessions)
smoothly and diligently akin to a
blossoming flower that emanates its
pleasant fragrance!
Now before I go ahead, I must state here,
that NAMASMARAN enabled the much
necessary paradigm shift for
understanding Gita and Gita made it
possible to adhere to apparently
meaningless and unglamorous activity
such as NAMASMARAN. But most
importantly it is the cosmic
consciousness (Guru) that has made all
this possible for the benefit of everyone!

9. I am planning to write on individual
chapters as and when it becomes
feasible. But in as much as I don’t want
to keep any copyrights; so that anybody
could utilize these shared perceptions
freely, I would like to state clearly; that
proper use of these would aid in
universal blossoming and misuse
(plagiarism in any form) of this material
would prove retrogressive, detrimental
and hence hazardous to the misusers 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 inexplicable undercurrent that
seemed to give sometimes
incomprehensible twists and turns to my
life beyond my tolerance and

10. forbearance. These twists and turns
seemed to shake and stir me from deep
within! Study of Gita even as it appeared
to create turmoil within my intellectual
and emotional framework; I could not
get rid of it, till today. This is why, I feel
it has link to my past life! The cosmic
consciousness (guru) i.e. the field; guides
throughout different contingent lives.
It is just in recent times that I have
started appreciating that Gita has the
nectar of immortality that is beyond
individual consciousness. But I must
share with you that Gita kills one’s
subjectivity, which is like a dying
experience! This is why I felt it was
brutally frightening to study and
internalize Gita! But even then, it (Gita)
saw me through it (Gita), which is why I

11. feel it has link with my past life! Again,
you may not believe this!
Many worship Gita and many condemn
it, but without studying it! They merely
use some quotations from Gita for
proving their point! I used to do it as
well; to impress the audience and feel
good with myself. But now I now that it
is like eating and enjoying the skin of the
fruit!
The words of Gita are so simple that
often they appeared to be ridiculously
simple! I never quite understood then,
why Gita enjoyed such a coveted
position and reigned supremacy in world
literature!
In India, Gita is recited, chanted, by
hearted by many. Earlier I thought this

12. was stupidity or slavish mentality. At
times I thought this was blind belief. But
I confess frankly that I was wrong.
Today I feel Gita can benefit all the
children in the world to develop and tone
up their central nervous system
(including the speech areas) 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.
As a student of physiology, I am 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

13. aspects of life and hence insistence of
clarification should not be encouraged. It
can lead to arrogant and belligerent
behavior detrimental to the building of
the edifice of knowledge and grooming
of any individual at any stage.
After studying Gita I realized that
questions should not be discouraged.
They should always be asked. But it
must also be clear that all questions may
not be answered and if answered, the
answers may not be understood. Hence
respect and patience are very important.
Hidden meanings are not understood by
casual reading and/or egocentric
approach under spell of egalitarian,
utopian or any such philosophical
thought. It can not be appreciated by
individualistic trends hidden under the

14. guise of analytical fervor and scientific
temper.
Patience (which is born from honesty,
commitment and readiness to go beyond
individual subjectivity and paradigms of
every kind) 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, 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

15. smoothly; while global unity and
harmony begin pulsate in one’s heart!
It is worthwhile to share with you here;
that opportunity to study Gita is 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 the
teachings of saints and philosophical
literature were not in opposition to the
welfare of all. I felt that inequality and
exploitation were aberrations and not
teachings of saints and Hindu
philosophy.

16. During those days equality meant a lot to
me; because inequality symbolized
exploitation. But gradually it became
clear that being not equal can mean
merely being different and
complimentary (and not unequal in the
sense of constituting exploiter and
exploited)!
Hence I was possessed by only one
question: How to show that Hindu
philosophy acceptable in the mainstream
society; is in favor of the essence of
socialism and communism in terms of
welfare of all? I was obsessed by only
one concern: Showing that the
philosophy of Hindu dharma and
teachings of saints advocated more
appropriate, more humane and more
progressive complementarity and so I

17. wrote my comments or interpretations on
all these with this view in mind.
But as the time passed, I started realizing
that my efforts were honest but were
subjective, incomplete and not absolute.
I was really frustrated because 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
make no impact whatsoever on the
society!
My contention however did not dwindle.
I still felt quite strongly that real
spiritualism; if it is real; then must
blossom the universe in every possible
way. Gradually I began to realize that it
was useless or counterproductive to

18. simply despise what ever was being
marketed under the guise of spiritualism;
constituting only devotional songs,
dances and eating good food. There was
no sense in getting frustrated i.e. blaming
myself or accepting defeat or blaming
the “spiritual” activities, which many
times were tarnished by a variety of
accusations and allegations.
What is required, is blossoming together
and empowering one another; through
the study and practice of
NAMASMARAN and Gita. Everyone
would then realize that being “spiritual”
in absence of global blossoming is
actually not being really spiritual but
being actually escapist and/or
schizophrenic. This conviction would
enable everyone to grow from within to
such an extent; that intellectual,

19. emotional, instinctual and physical
actions; in terms of globally nurturing
and blossoming policy making, planning,
administration and implementation
would ensue.
November5, 2009
10:00 am
1st chapter
Initially when I began to read Gita, I felt
that I am reading a story of war. I was
rather put off by the list if names and the
description of conches they blew.
Later I read about the repulsion of
Arjuna about the idea of war and
violence and his arguments about the
disastrous effects of war. I felt that there
was nothing intellectual and it all seemed
to be too obvious to be stated.

20. But I kept on by hearting it as kind of
exercise of memory and probably also to
fill the void in me.
I did not quite understand the exact
meaning MOHA for long time.
Some said that Arjuna was afraid and
some said that it was his love for the
family members. Some felt Arjuna was
right and some said he was wrong. But I
never seem to understand how this was
related day to day life of a common man
and me.
Some said that the description of war
was symbolic and actually Gita relates to
the higher self in an individual with his
lower self.

21. This seemed impressive but could not
explain the relevance of Arjuna’s
arguments about VARNA SANKAR i.e.
haphazard and lawless marriages
amongst different strata and groups in
society and their ill effects.
It seems that Gita actually deals with the
individual, existence, universe, the time
and cosmic consciousness. It also deals
with different stages of human
development from SADHAKA i.e.
seeker and SIDDHA i.e. enlightened
individual. It also deals with the various
ways and techniques to attain the
ultimate state of liberation.
Initially I used to feel that Gita relates to
individual emancipation and hence felt
that there nothing in terms of solution for
the welfare of world. This could be

22. because of the passion and mission born
out of ego (not necessarily unjustified or
condemnable) that “I have to change the
world for better”! Since I was expecting
a kind blue print for the universal
welfare; and since I did not find it; I used
to feel that Gita is individualistic and
hence of no consequences for the global
welfare. Naturally I was not quite in love
with Gita. In fact I read and studied it
with reluctance and as if somebody was
pushing me from within to study it
persistently.
Due to my honest (though subjective)
concern; I was obsessed by global
welfare, of which I had faint sketch in
mind. But I was neither I was finding
any reflections of the sketch in reality; nr
I was completely convinced by it. I was
probably looking for clearer blueprint in

23. Gita. But since Gita does not give any
such blueprint, I was rather getting
depressed by reading Gita. However in
this turmoil gradually began to subside
when I started to realize that the role of
Gita is not to provide any blueprint but to
inspire a universal blueprint conducive to
blossoming of everyone in the world in a
most democratic way!
Some people thought Gita was produced
on battlefield, some felt that it was not a
creation of one individual. Some said
that many people have added different
verses out of context and relevance.
I felt that such criticism had nothing to
do what I was looking for in Gita and
hence did not bother. I was not
concerned whether it was created by one
or many and whether it was narrated on
battlefield or elsewhere!

24. Some people said that it was not proper
to read Gita at home as it leads to
conflicts in home and some people said
that it was inauspicious to read it because
it was read after some one’s demise.
All these things disturbed me while
studying Gita but not enough to deter me
from studying it!
I however felt that it was not very
peasant like a romantic poetry and did
not generate elation or ecstasy. It seemed
remind unwanted and unnecessary and
unrelated questions and problems such as
those related war and death.
Arguments that Gita preaches violence
and the opinion that it promotes
inequality and exploitation appeared too

25. superficial, highly prejudiced and hence
incorrect.
I gradually felt greater and greater need
to explore the heart of Gita. I started
getting as if haunted by a beautiful and
so far unapparent core of Gita.
The Gita begins with the description of
legions of Kauravas and Pandavas on the
Kurukshetra. Thus Gita directly begins
with the most crucial situation one can
have in life viz. the question of life and
death.
All conflicts in life are concentrated in
this situation.
Gita deals war of higher self with the
lower self in an individual, where there is
too much attachment about likes and

26. dislikes of the lower self. This
attachment is depicted in terms of
attachment (like that for suicidal and
destructive addiction) for the relatives
even if they were social psychopaths.
This attachment leads to despondent
retreat to lower self and passive
acceptance of and involvement in
degeneration and decay of one’s own
true self (and that of the universe). This
is MOHA of Arjuna, which I guess is
common to most people in the world
(which is why Gita is universal).
The Gita simultaneously deals with the
actual war also; because it looks at the
individual and society in a holistic way.
It conceives and teaches to appreciate
that the condition of war within and our
response to that war naturally manifest in
family and social life.

27. Arjuna’s response of MOHA is a
response to inner war; that which
manifests in the society! Such
despondent to the lower self of an
individual is also reflected in the form of
retreat to the lower self of the society i.e.
psychopathic and detrimental elements in
the society.
It not only depicts the individual and
global despondency; but it also depicts
an intellectual explanation and
justification of such despondency in the
form apparently sublime values and
concerns. Thus Arjuna is shown
dismissing the idea of killing teachers,
brothers and other loved ones;
forecasting the social holocaust in terms
of the ruining of families and the
exploitation of widows and mutilation of
social discipline and harmony leading to

28. ill effects on the departed souls and the
abyss thereof! Thus Gita creates a strong
case for individual and social mediocrity,
individualism, pettiness, gullibility,
defeatism, and despondency with
intellectual explanations, which span
from individual and social life and even
life after death!
Gita creates a ground for an eternal
discourse on individual, social and
universal tendencies to sink and decay
and the omnipresent omniscient solution
to such decay spanning from all eternity
to all eternity, with the backdrop of ever
provident cosmic consciousness that
rejuvenates the mankind time and again
from millennia to millennia!
It is after depicting the individual and
social despondence (represented by

29. ARJUNA VISHADA) that Gita enters
into 2nd chapter.