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, the author came to see the Gita as a text that can transform perspectives and promote universal well-being. The document also addresses various criticisms of studying the Gita and argues that it is a timeless manifestation of cosmic consciousness regardless of its origins.

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NEW STUDY OF BHAGAVAD GITA
DR. SHRINIWAS JANARDA KASHALIKAR

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STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar
DR. SHRINIWAS JANARDA KASHALIKAR

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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
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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
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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
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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
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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
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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
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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
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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
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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.
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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

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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!
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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!
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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?
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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.
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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
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(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.
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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
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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

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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

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TRHOUGH
FREEDOM
FROM
SUFFOCATING SUPERFICIALITY
AND
PETRIFYING PETTINESS
DR. SHRINIWAS JANARDA KASHALIKAR