BHAGAVAD GITA _HOLISTIC PERSPECTIVE_ DR. SHRINIWAS KASHALIKAR

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BHAGAVAD GITA _HOLISTIC  PERSPECTIVE_ DR. SHRINIWAS KASHALIKAR Powered By Docstoc
					STUDY
OF

GITA


Dr.
Shriniwas
Kashalikar
November 4, 2009, 10:30 am

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.

What is the background of the sharing of my
perceptions of Gita? Why did I study Gita?

It gives me great pleasure to share these experiences and
perceptions of my study of Bhagavad Gita. Obviously; this
is neither a translation nor a commentary. I may not call
this an interpretation also. This is simply, a sharing of my
experiences and perceptions of Bhagavad Gita! For the
sake of simplicity, henceforth I am going to refer her as
Gita. Another interesting thing, which may appear queer,
is; I prefer to refer to Gita as “she” and not it. Because Gita
is much more than a “living” and “loving” mother!

It was in early childhood that I used to hear some chapters
such as 15th; being recited by my brothers and sister.
During our school days I remember to have learnt some
shlokas from Gita Dhyana and some shlokas from Gita
proper. But I don‟t remember the details.

After this brief encounter, all that I heard during my
medical college days, from leftist friends was not in favor
of Gita. But what I heard from many others was high
acclaim for Gita.

But somehow I was involved in many things other than
Gita and probably kept on groping in the dark for quite
some time. May be, this was because study of Gita did not
seem to have application in medical profession or social
development; or because study of Gita wasn‟t thought very
important by leaders in different fields. Most importantly,
study of Gita was not promoted enough by the local,
municipal, state and central governments; in India; to
attract majority of people and especially young minds!
Study of Gita was not associated with any apparent or
tempting incentive!

I must appreciate however; that there have been many
voluntary groups trying to spread the study and message of
Gita all over the world, even though I had not come in their
contact or influenced by their activity!

But after coming to Mumbai, flame of curiosity was ignited
and interest in Gita was aroused, probably because I had
begun to revisit Vishnusahasranam and Namasmaran,
and/or I was becoming increasingly aware of my
inadequacies.

Apparently it was also because; I wanted to study
something world famous and ultimate in every sense; so as
to boost my ego! Hence I began the study of Gita.

But now it appears that there was much more to it than this.
Whether I studied Gita or Gita herself made me study her,
is a moot question and I feel; the latter may be truer.

When did I start the study? What were the early
experiences?

When I seriously began to study Gita; about twenty years
ago, I found many contradictions in her.

For example, in 4th chapter, Lord Krishna says in the same
verse, (Chaturvarnayam maya srustam…) that he
created four VARNAS and also; he did not create them!
Also, even as Lord Krishna advocates the war (Tasmat
uttishtha Kaunteya yuddhaya kruta nishchaya…2nd
chapter, nirashi nirmamo bhootva yuddhaya kruta
nishchaya… 3rd chapter, Yadahankarmashritya na
yotsya iti…..18th chapter), he also upholds nonviolence
and control of mind in most of the chapters e.g. (Ahimsa
satyamakrodham.. 16th chapter,
Moodhagrahenamatnoyat …17th chapter, ) as a virtue.
Similarly, Lord Krishna disapproves Arjuna‟s arguments in
1st chapter about VARNA SANKAR, which means
indisciplined and unrestricted marriages directed by mere
attraction; in different groups, (Ashochyanaiva
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 (Akeertin cha pi bhootani…,
Bhayat ranat uparatam…, Awacchya vadanscha
bahoon…. etc) about “what people would say”, appears to
be too superficial and not enlightening or philosophical
(Please refer; page 121).

One can quote many such contradictions and uninteresting
arguments as examples; but that is not the purpose of this
writing, because as can be seen latter, these apparent
contradictions kept getting resolved in the process of study.
Hence, the purpose of this writing is; to share exciting
changes in my perceptions of Gita and myself and hitherto
impossible; amazing revelations; which occurred as I went
on studying Gita, inspite of the contradictions and
uninteresting arguments!

Why did I continue my study of Gita inspite of the
contradictions and uninteresting arguments (which at
that time were “real” and not “merely apparent”)?
Why did I go ahead even further to byheart her?
The reason why I kept on studying Gita in spite of the
contradictions was; I sensed that there was something in
Gita, which I was not able perceive. This sensing of
something; which I was not able to perceive, kept on
haunting me. I sensed that it was so precious that I could
not resist myself! This was like an obsession of searching a
secret treasure; inspite of difficulties and dangers! That
sensation of something imperceptible in Gita kept on
propelling me from within also! It was as if I was possessed
by this sensation in and out!

In addition, I realized that I needed to correlate the shlokas
or verses in different chapters so as to extract deeper
meaning. This could have been possible only if I
remembered all the 700 verses from different chapters, and
contemplate on them, at any given point of time. This I
thought was the only way to possibly resolve the
contradictions; even while traveling or walking and without
having to refer a book! So I started the uphill task (as I do
not have the gift of very good memory) of by hearting Gita!

But frankly speaking, even as I am giving these apparently
logical explanations, I had not quite understood why I kept
on reciting and by hearting Gita, obsessively inspite of the
contradictions!

It appears now, that Gita herself consumed my
consciousness, without me being aware of it and kept on
absorbing; my being in her!
Another reason for the persistence; (inspite of pains and
agonies of frequent and serious disagreements); which was
 beyond my desire or voluntary will, may be that; study of
Gita has the roots in my previous birth. This study may be a
continuation of what was left half way; in the last birth!

You may believe and appreciate this or discard as a flight
of imagination! I leave it to your own perceptions and
experiences!

But life actually encompasses the births and deaths and
hence called ANUBANDHA and NITYAGA i.e. linked up
and continuous! The continuity is evident in such
phenomena.

Why did not I write earlier?

In the process of studying Gita; the thought to share my
understanding used be very predominant. This may be a
reaction of the excitement I derived from time to time from
Gita or it may be because I thought; I have something to
offer to the society! For this reason; I had tried to write on
Gita about ten to twelve years back, but later I stopped
halfway; as I was not quite satisfied and was not at ease;
with my own interpretations, contentions and explanations,
which appeared circular to me!


What is the feeling while sharing the perceptions of Gita
today?
Not that I am sharing now, because I can claim to have
understood Gita completely, but because, I am convinced
that Gita enlightens us for the journey; that starts with
ignorance, individuality; and timed mortal existence; and
heads towards the destinations of self realization;
universality and trans-temporal immortal consciousness;
respectively! Or rather, it is because it is an urge to share
something wonderful with the others, with whom I feel, I
am united, irrespective of their caste, creed, religion,
ideology, race, country and other characteristics; such as
whether I know them or not!

I am keen to share this great treasure, because; at this
juncture I see; that Gita deals with; 1) Molecular activities
2) Individual activities including various physical,
instinctual, emotional and intellectual 3) The relationship of
these with the society and universe and 4) The relationship
of all these with past, present and future; and 5) The all
encompassing cosmic consciousness i.e. the nature of our
cosmic being.

I am enthusiastic to share because, though Gita does not
deal with; the drudgery of enumeration and description of
irrelevant peripheral details, she deals with the intricate
principles involved in the intermolecular, inter-moment,
interpersonal, international interactions and also the
interactions at all the levels of consciousness. This may be
termed cosmic dynamics or cosmic orchestra; including the
role of an individual blossoming in it!
Do I understand Gita completely?

I have realized that I may not understand Gita, I may
understand Gita partially, or I may misunderstand Gita. In
any case it is useful; because; with the study of Gita, there
starts the exciting voyage of enlightenment and
blossoming!

Complete understanding of Gita is impossible, because it is
trans-intellectual i.e. beyond the three levels of
consciousness (SWPANA, SUSHUPTI and JAGRUTI, i.e.
dream, sleep and wakefulness respectively) and four modes
of communication (VAACHA) viz. PARA, PASHYANTI,
MADHYAMA and VAIKHARI, i.e. roughly speaking;
communication from the root of one‟s existence without
articulation(umbilical area), the primitive instincts
communication (precoridal area), autonomic nervous
system and neuroendocrine system (throat) and
communication as articulated and spoken through central
nervous activity (tongue, lips, palate etc) respectively.
These modes of communication seem to express different
levels of genuinity and varying distance from the objective
truth.

What is the scope of the study of Gita in individual life?

However, even if I don‟t understand Gita, due to above
reason; I have the freedom and opportunity to keep on
studying Gita and merge with cosmic consciousness to the
 extent possible, and while doing so share the perceptions! I
have the freedom to be empowered in the course of time;
sufficient enough to relinquish at appropriate time; “my”
then redundant; intellectual, instinctual, emotional and
instinctual frameworks, material possessions and my body,
happily and victoriously! This is akin to a blossoming
flower; that emanates its pleasant fragrance (without
reservations and any kind of pain or discomfort
whatsoever) or a ripe fruit that drops from the tree!

What is the role of NAMASMARAN in the study of
Gita?
Now before I go ahead, I must state here, that
NAMASMARAN enabled the much necessary inner
propulsion for continued study and “understanding” Gita to
the extent possible; and Gita provided the paradigm shift
and strong and stabilizing conceptual foundation that made
it possible to adhere to apparently meaningless and
unglamorous activity of NAMASMARAN! But most
importantly it is the cosmic consciousness (Guru) that has
made all this; i.e. study of Gita, Vishnusahasranam and
NAMASMARAN possible!

Why wasn’t this published as printed book?

I am glad that it has been uploaded for free download and
is being shared with millions, WITHOUT the delay caused
by various formalities involved in printing, publishing
advertising, transportation, shipment and marketing or
selling of hard copies. This delay due to several factors
such as motivation, interest, commitment, capability,
dynamism of the printers, publishers and the people
involved in marketing and sale; of hard copies is avoided! I
am also glad that this electronic publication is independent
of any influence of charity, donations, sponsorship. This is
what I call the grace of God or the benevolence of the
cosmic consciousness!

In as much as I don’t want to keep any copyrights; so
that anybody in the world; could utilize these shared
perceptions freely, I would also like to clarify that; just
as well meaning use of these would aid in imminent
universal blossoming; the plagiarism of this material in
any form with vested interests and mercenary motives;
would prove detrimental to the plagiarists and their
readers; and hence to everyone.

November 4, 2009, 4:30 pm.

In what way was it a difficult proposition to study and
continue to study Gita?

Like any individual I was also engrossed in the cacophony
of needs, wants, passions, infatuations, goals, dreams and
aspirations, for myself and the society, which I was
conscious of, there was; in addition; an inexplicable and
subconscious undercurrent that seemed to give
incomprehensible twists and turns to my life; often beyond
my tolerance and forbearance and stirred me from deep
within! Added to all this was; the challenge of study of
Gita, in which there way no monetary benefit or any
solution to day to day problems. Study of Gita had (and
even today does not have any value) in medical curriculum.
There was importance in medical curriculum! This
apparent irrelevance and non utility of the study made it
difficult and often disturbing!

But even as it appeared to create turmoil within my
intellectual and emotional framework; I could not get rid of
it, till today, due to the possible reasons mentioned earlier!

What is the bond that Gita creates?

It is just in recent times that I have started appreciating that
Gita has the nectar of immortality that is beyond individual
consciousness. But till recently; I felt that Gita (who kills
one‟s subjectivity), imparted a dying experience! This is
why at earlier stages I felt it was terribly frightening to
study and internalize Gita! But even then, Gita immersed
me in herself!

In past, I used to sometimes worship Gita and sometimes
contradict her; without seriously studying! I often merely
used some quotations from Gita for proving my point and
to impress the audience and feel good with myself.

During my study in college and medical college I used get
enamored by unusual terminology and bombastic
uncommon words and feel elated. Many a times quoting
Gita, added to this elation!

But now I know that I was merely; getting enamored or
repulsed by experiencing the periphery; similar to enjoying
or hating the fruit by tasting its skin!

What is the significance of reciting Gita?

In India, Gita is recited, chanted, by hearted by many.
Earlier I thought this was stupidity or slavish mentality. At
times I thought this was blind belief. But today I confess
frankly that I was more immature at that time, than what I
am today! Today as a student of physiology for over 30
years, I feel that Gita can especially benefit all the children
in the world to develop and tone up their central nervous
system (including the speech areas and speech articulation
with biomedical feedback) 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. This is true
even if Gita is by hearted without understanding the
intricacies, which one can appreciate at a later stage of
development!

As a student of physiology, I am also 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 aspects of life and hence insistence on clarification
should not be encouraged as it can act as hindrance in the
learning. In fact by hearting even if the child did not
understand the meaning is as essential; as feeding the baby,
even if it did not understand the nutritive principles in that
food!

While studying Gita I realized that questions themselves
should not be discouraged, but encouraged, but it must
also be clear that all questions may not be answered and
if answered, the answers may not be understood. Hence
insistence on clarification; as a precondition to by
hearting; should not be encouraged.

What is the role of patience and humility in learning
Gita?

Another point in learning Gita is; an approach with
humility and patience. They are very important.

Besides, hidden meanings are not understood by casual
reading and/or egocentric approach under the spell of
egalitarian, utopian or any such philosophical thought.

Moreover; Gita can not be appreciated if we are already
prejudiced by individualistic trends or socialistic dogmas;
often hidden under the guise of analytical fervor and/or
scientific temper.
Patience (which is born from honesty, commitment and
readiness to go beyond individual subjectivity and
paradigms of every kind and sometimes called
SHRADDHA) opens the doors to enlightenment and
blossoming at individual and global levels!

What is the benefit from study of Gita?

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 smoothly; while global unity and harmony
begin to pulsate in one‟s heart!

It is worthwhile to share with you here; that today I feel
that; opportunity to study Gita is a one of the greatest
treasure in my life for me.

November 4, 2009
9:45 pm.

How do we reconcile the socialistic and individualistic
ideas with the principles of Gita?
During my first few years of study of Namasmaran,
Vishnusahasranama and Gita, I was instinctively or
intuitively feeling, that the essence of these teachings was
not at all in opposition to the idea of social justice and
material abundance; explicit in socialistic and leftist way of
thinking. I felt strongly; that inequality and exploitation
were aberrations; and in no way; teachings of Gita,
Vishnusahasranam and NAMASMARAN (as sometimes
erroneously thought even by me). I sensed the essence of
Gita and Vishnusahasranam and the NAMASMARAN
embodied the spirit; unifying the essence of the leftists,
rightists, believers, nonbelievers and all others!

But it is after ongoing study that it became clear that being
not equal can mean; merely being different and
complementary (and not necessarily unequal in the sense of
constituting antagonistic relationship of exploiter and
exploited). Then I took it upon myself to further clarify the
essence to myself and share it with others. Because; I had
in myself (which were in the outside society), the leftist,
rightist, individualistic, socialistic and good and bad
elements; such as superficiality, pettiness, prejudice and
ideological adamancy!

In what way was the study of Gita useful in practically
realizing the ideals of life?

I was possessed by only one question: How to see more
clearly and then show that essence of Gita,
Vishnusahasranam and NAMASMARAN; is the key to
blossoming of all, irrespective of their identity viz. atheist,
leftists, Hindus, non-Hindus, and others belonging to
different cultural and socioeconomic groups?

I had sensed, as mentioned earlier, that Gita,
Vishnusahasranam and NAMASMARAN had the best
from capitalist or individualistic doctrines in terms of
individual blossoming and the best of Marxist, leftist,
socialist or communist doctrines in terms of global
blossoming and welfare of all; and unite all streams in the
society!

So, from this point of view, I wrote my comments or
interpretations on Gita and Vishnusahasranam and
Namasmaran, so as to highlight the innate unity and bring
everyone together, irrespective caste, creed, religion and
even socioeconomic group!

(Did I get frustrated any time; in the process of studying
Gita?)

But as the time passed, I started realizing that even though
my efforts were honest (according to me), they were
subjective and incomplete. They did not convey absolute or
objective truth and hence, did not match the demands of the
time! But having not understood this enigma; I was really
frustrated. 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
apparently make no impact (in terms of socio cultural and
politico economic conditions, to my satisfaction) on myself
and the society!

How does Gita (or NAMSMARAN) help in overcoming
the frustration?

But in spite of my frustration, I still felt quite strongly that
my convictions if real; then must blossom the universe in
every possible way at some point of time. So I was not too
much vagrant or did not go too astray!

Gradually I began to realize that, even as my conviction
was correct according to me, it could be more subjective
and hence it was essential to practice NAMASMARAN
with greater commitment and grow more and more
objective. Having realized this onus my head, it became
increasingly clear that it was useless and/or
counterproductive to simply despise my own short
comings! Because, self pity amounted to being suicidal, i.e.
violent to myself!

Having accepted the NAMASMARAN as top priority, it
also became clear that it was inappropriate to hate the
shortcomings of the others. Because, that is being in a
subtle way, violent to others! Thus, I stopped despising
what ever was happening in the society which was
unpleasant to me!
I realized that there was no sense in getting frustrated,
feeling guilty, accepting defeat or blaming disagreeable
activities and view points of others (theists, spiritualists,
atheists, leftists, secular etc because I was a part all this
some point in time). I also found no sense in feeling sad
about the misinterpretations of Gita, Vishnusahasranam and
NAMASMARAN by their worshippers and/or their
detractors (because I was a party to this also!).

I also realized that, what is required, is blossoming together
and empowering one another; through the study and
practice of Gita, Vishnusahasranam and NAMASMARAN
respectively.

I thought this would assist us to grow from within and
actualize intellectual, emotional, instinctual and physical
actions; in terms of globally nurturing policy making,
planning, administration and implementation and engender
individual and global blossoming!

November5, 2009, 10:00 am

What were the first impressions of 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 of 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.

But I kept on by hearting it apparently; as a kind of exercise
of memory and probably also to fill the void in me; and
actually because Gita “swallowed” me as I have mentioned
earlier!

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 seemed to
understand how this was related to the day to day problems
in life of a common man and me; and why Gita was
acclaimed as the greatest exposition of philosophy!
Some said that the description of war was symbolic and
actually Gita relates to the higher self in an individual with
lower self.

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.

How can we get clarifications to the doubts
formed while studying the 1st chapter?
At this juncture; it is clear; that Gita actually deals with the
individual existence, universe, the time and cosmic
consciousness. She also deals with different stages of
human development from SADHAKA i.e. seeker and
SIDDHA i.e. enlightened individual and 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 was nothing in terms
of solution for the welfare of world. This was because of
the repeated description of STHITAPRAJNA (a person
beyond the influence of painful and pleasurable influences
in life) and absence of any reference to dream society! This
could be because of my ego (not necessarily unjustified or
condemnable, but not accurate either), which prevented me
from seeing my unity with the universe and how the
STHITAPRAJNA state was related to social welfare.
Hence I could not see how Gita could help in social
emancipation! In addition, the obsession and yearning that
“I have to change the world for better” was the stumbling
block in getting satisfactory solution from Gita!

Moreover; I was expecting some kind of a 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 because; 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 finding any reflections of the
sketch in reality; nor was I completely convinced by it. I
was probably looking for clearer blueprint in Gita. But
since Gita does not give any such blueprint, I was rather
getting depressed by reading Gita. Study of Gita was thus a
kind of invited trouble!

However gradually; this turmoil began to subside; when I
started to realize that the role of Gita is not to provide any
blueprint; but to inspire the student to create a universal
blueprint conducive to blossoming (in a most democratic)
of everyone in the world!

What were the hurdles in the process of
studying Gita?
Sometimes I thought Gita was produced on battlefield,
sometimes I felt that it was not a creation of one individual.
Sometimes I felt that many people have added different
verses out of context and relevance. But these feelings did
not deter me from studying Gita, because; these feelings
had nothing to do with what I was looking for in Gita! I
was really not concerned and bothered whether Gita was
created by one or many and whether on battlefield or
elsewhere!

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. Although these views sometimes
disturbed me temporarily; while studying Gita; they could
not deter me from studying her!

I however felt that Gita was not very pleasant like a
romantic poetry and did not generate elation or ecstasy. She
seemed to ruthlessly remind unwanted, unnecessary and
unrelated questions and problems such as those of war and
death!

Arguments that Gita preaches violence and the opinion that
she promotes inequality and exploitation appeared too
superficial and based on casual reading with preformed
notions and prejudices; though they harmed my enthusiasm
to some extent.

Many people in the world alleged then and do so even
today; that; Hindu scriptures such as VEDAs, SMRUTIs
(Compilations of rules, regulations and practical techniques
for social stability, growth and harmony) advocate
inequality (and hence exploitation). This was because of
the labor division that continued through generations, in a
structured form. It is true that various influences such as
military invasions and religious persecutions tore apart the
fabric of holistic Hindu philosophy and way of life, into
somewhat arbitrary, coercive and at times absurd traditions
and conventions, but it does not render the Hindu
philosophy as such; exploitative, outdated and
counterproductive. These views create doubt and
suspension in one‟s mind even before a Hindu like begins
to study books such as Gita.
Can Gita guide the world today?
I began to understand that Gita philosophy (the cosmic
dynamics) reveals to us our position and role in the eternal
orchestra and guides us to live to our fullest satisfaction;
while simultaneously aiding the blossoming of the
universe.

I realized that by studying Gita superficially one can not
see her potential to rejuvenate, regenerate and even revive
the chaotic and turbulent human civilization all over the
world. I therefore felt greater and greater need to explore
the heart of Gita. I started getting as if haunted by a
beautiful and barely seen blurred “melodious light” in the
core of Gita.

Gita begins with the description of legions of Kauravas and
Pandavas on the Kurukshetra. Thus Gita directly begins
with the most crucial dilemma or tricky situation one can
have in life viz. the question of life and death! All conflicts
in life are concentrated in this situation! This makes Gita
the ultimate counselor!

I now feel that; Gita deals with war of higher self with the
lower self in an individual, where the lower self is attached
to many likes and dislikes! 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 surrender of higher self to lower self,
or surrender of higher self of the society to the lower self of
the society, that is called MOHA of Arjuna, which I guess
is common to most people in the world (which is why Gita
is universal).

Gita simultaneously deals with the actual war also; because
she looks at the individual and society in a holistic way.
She conceives and teaches to appreciate that the condition
of war within and our response to that war; naturally
manifest in family and social life. If our response is of
surrender due to MOHA then it is detrimental to an
individual as well as the society.

I think, I can appreciate this (previously thought unwanted
and irrelevant and hence unpleasant) unavoidable and
eternal war within and out! In fact knowledge of Gita
makes it clear that presence of this war and its
comprehension is a golden opportunity to live in
SWADHARMA and achieve individual and global
blossoming! Strange (To state the war as opportunity)
though it may appear it is true that this internal and external
 war is a product of evolution! Animals have no choice!
They neither can glorify their instincts nor can they
condemn it! Neither are they endowed with the freedom to
choose indulgence nor are they free to opt for abstinence!
They do not have the golden opportunity to live in
SWADHARMA as there is o conflict.

Arjuna‟s response of MOHA is a response to inner war
(that invariably manifests in the society)! Such despondent
response to the lower self of an individual is invariably
reflected in the form of a retreat to the lower self of the
society i.e. psychopathic and detrimental elements in the
society!

Gita not only depicts the individual and global
despondency; but it also depicts; an intellectual explanation
and justification of such despondency in the form of
apparently sublime values and concerns; as advanced by
Arjuna.

Thus Arjuna is dismissing the idea of killing teachers,
brothers and other loved ones by 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 ill effects on the departed souls
and the abyss thereof! Arjuna represents erudite but
erroneous arguments! Thus Gita creates a strong case for
individual and social mediocrity, individualism, pettiness,
gullibility, defeatism, and despondency with intellectual
explanations and justifications, which span from individual
and social life; to even life after death!
It is at this point that I realized that Gita is unique in NOT
providing an arbitrary blue print that upholds individualism
or socialism; but enlightens the root of our being and
provides freedom and blossoming of individuals and the
universe simultaneously. This understanding has wiped out
my previous reservations about Gita (of being
individualistic or addressing merely personal needs or
problems) and made me far more comfortable with Gita
than I used to be earlier. I now understand that Gita is more
personal and more social in true sense because she takes us
to the core of both! This makes her really and absolutely
accurate, just and totally democratic in true sense, which
the individualistic and socialistic philosophical frameworks
are not! I felt very happy for having persisted on the study
of Gita and having come out of the limitations and
inadequacies of individualistic and socialistic philosophies.

Through depicting the individual and social despondence
(represented by ARJUNA VISHADA) Gita creates a
ground for an eternal discourse to shun the individual,
social and universal tendencies to sink and decay!

Gita enters into 2nd chapter and then offers the omnipotent
and omniscient panacea to such despondence and decay
that surfaces repeatedly in the human civilization
throughout history; from millennia to millennia and time
and again; from the very source of eternally provident
and rejuvenating cosmic consciousness!
November 5, 2009; 10:00 pm

How is MOHA a universal problem and the
resurrection from MOHA a universal
solution?
After creating a strong case for the despondence; like a
devil‟s advocate; in 1st chapter; the propounder of Gita
straight away proclaims in 2nd chapter; the aphorism that
you don‟t die!

This aphorism can cause a massive shock for any serious
reader and I was no exception. Isn‟t it natural that normally
our mindset cannot understand, agree, believe or realize the
concept of immortality of soul?

I however; kept on reading it, but without really
understanding, agreeing, believing and of course realizing!
In fact this discussion in 2nd chapter made me feel
miserably torn in two conceptual premises! Neither could I
agree with the claim of immortality, which was beyond my
comprehension and even imagination; nor could I felt that I
was a complete mortal with no traces of life after the death
of my body! I could never imagine myself discarding my
body like “old clothes” or in; living in absence of the body,
but I could not dismiss the claim of immortality also;
because I “knew” (though I had not personally realized)
that a) nothing is destroyed b) consciousness; thoughts,
feelings, time, space, energy etc do not have the same kind
of “existence”, “birth” or “death” and c) „beginning and
end‟ are human concepts; derived from the limitations of
physiological state, consciousness, perceptions, thinking,
feelings and the information processing in the neurons and
their network!

Now I realize that such tearing off; of my conceptual
premises lead to dialectical process breaking down the
sectarian ideas and promoted evolution of the holistic
perspective.

Arjuna has indicated his disgust for a war that involves
killing of near and dear ones. He is selfless and has no
interest in any gains from such a war that involves shading
of blood of his teachers, brothers and other close ones. So
Arjuna is NOT afraid of war like a timid creature, but his
conscience has paralyzed him! Arjuna like any sensitive,
honest, brave and conscientious individual despised the
killing of his brothers. I am sure that any sensitive and
conscientious individual would relate with the plight of
Arjuna; because it results from information processing
through neuroendocrine, autonomic and central nervous
systems; and hence is universal!

But having said that; as I went on studying Gita, it started
becoming clearer, that human beings are not merely
physiological; they are potentially much more than that!

November 6, 08:20 pm
After listening to Arjuna‟s plight, Lord Krishna, who is
cosmic consciousness, personified; (and hence can see;
what others don‟t; and can‟t; and is conscious of what
others are not); sees that Arjuna is not able to see the truth
beyond the physiologically restricted sensory perceptions,
like most people in the world! This inability to see beyond
physiological boundaries (inaccurate perception), leads to
faulty feelings arrogance or despondence (as that of
Arjuna), and faulty actions (refusal to participate in war by
Arjuna).

Lord Krishna notes that Arjuna has been paralyzed
(inappropriate conation or response) due to inappropriate
feelings (affect) resulting from this erroneous perception
(cognition). This syndrome (actually universal) is called
MOHA.

Lord Krishna therefore sets out to explore and salvage the
human potential of Arjuna (and mankind) that has been
paralyzed and wake him to his immortal self, (and thereby
rectify cognition, affect and conation) from the despondent
slumber of physiological confinements. Lord Krishna does
this in a step by step manner, with different explanations.

As a friend, philosopher and guide; he disapproves
Arjuna‟s response as totally unbecoming for Arjuna. He
declares it as totally inappropriate and impotent!

He explains to Arjuna that love and attachment to the
bodies of all the warriors representing sociopathic
elements; (by virtue of dominance of lower self in us;
which clouds our perceptions, vulgarizes our feelings and
deteriorates our actions) is inappropriate. Such wars keep
repeating in the societies (between socially benevolent
elements and sociopathic elements) and also in the
individuals (between the lower self and the higher self).

Lord Krishna shows that waking up and rising to one‟s
immortal existence engenders the appropriate actions and
one should not get deterred by any considerations born out
of MOHA.

Lord Krishna further clarifies, that the warring factions and
the war (which also goes on in the individual as well as in
the universe); had beginning and end but its core (cosmic
consciousness) is immortal. Arjuna (and we all) should
realize it (by evolving through the various means described
in scriptures such as NAMASMARAN), and express
himself enthusiastically with all might, in such wars
(outside and inside)! These outer and inner wars are
actually considered as golden opportunity, because, animals
do NOT have such a choice to fight against the forces of
darkness (within and outside).

This is called DHARMYA YDDHA (one which is in tune
with cosmic principles and hence inevitable; and NOT
religious war) because it is in tune with as well conducive
to reach the cosmic consciousness. This is similar to
clinically accurate surgical treatment; which can be
required for the health of the whole body (and society) and
is totally different from indiscriminate violence or
indiscriminate nonviolence, born out of ignorant and
subjective premises.

It has to be remembered that through out hereafter; Lord
Krishna keeps describing how one can conquer (not
coercively suppress) the physiological (individualistic and
petty) elements in body (which mar the consciousness and
cause MOHA). He further also shows that uninterrupted
(conscious) union with immortal soul is called YOGA; and
the actions born through it are accurate, precise and
appropriate; and in tune with the infallible cosmic
principles! He enlightens Arjuna (and the world) that such
state of being (in union with immortal consciousness) and
actions springing therefrom (SWADHARMA); is called
YOGA (which in essence is not different from TYAGA
and SANYASA).

Lord Krishna guides Arjuna about this state and assures
him that this state brings peace (for that individual and the
universe) even in the face of bodily death.

Since Lord Krishna talked so much about this state of union
 with immortality, which makes us desireless; the next
question would be “Why not remain united with the
immortal and be peaceful, instead of warring?”

Arjuna asks this question in the 3rd chapter.
How are Gita and NAMASMARAN
complimentary? What do we gain from
them?
But before I go ahead to 3rd chapter; and share my
understanding (?) about Gita, I must make it clear, that
study of Gita, Vishnusahasranama and NAMSMARAN
compliment each other tremendously.

I have a feeling that NAMASMARAN; which I call a
mega-fusion, a mega-process; or a mega-fountainhead; is
sure to absorb the whole universe in itself i.e. immortal
cosmic consciousness and in turn, as and when
consciousness adequately blossoms in an individual
through NAMASMARAN, the concepts of immortality in
Gita would become tangible! The vice versa could also be
true!

It is this awakening to one‟s immortality; that I think;
Arjuna (and the people of world) could gain from Gita; and
that is more precious than anything else in the world; and
even the world itself!


November 7, 2009; 12:10 pm
How easy is it to realize and practice SWADHARMA?
How is it relevant to behavior of an individual, family
and society?
In 2nd chapter Lord Krishna declares the aphorism of
immortality of the core of universe and individual; and
human potential to realize this core that embodies cosmic
consciousness.

But Arjuna (and student of Gita like me) cannot experience
the immortality right away!

Lord Krishna therefore (apart from explaining the ways to
rise and conquer the obstacles in the way of reaching the
cosmic consciousness) gives other supportive arguments to
emphasize the importance of SWADHARMA i.e. behavior
born from the state of union with cosmic consciousness.

Thus Lord Krishna indicates to Arjuna that the greatest
value in life is SWADHARMA (and not some so called
spiritual or material achievement, so called and often hyped
miracles and mere material abundance respectively) and
hence any person who goes astray (due to his subjective;
whether individualistic or so called religious/socialistic;
paradigm) from this SWADHARMA; is bound to be
ridiculed as coward (Akirtim chaapi Bhootani… and
Bhayat ranat uparatam, 2nd chapter). This essence of value
system is the eternal glory of Gita that has been revitalizing
mankind from millennia to millennia!

Further, Lord Krishna reiterates that all the efforts of
human civilization e.g. VEDAs are essentially born from
and culminate into cosmic consciousness; and get
expressed through individuals according to their
constitutions. Those who know this; are always connected
with the cosmic consciousness (YOGA); and do not get
distracted by the illusive results (success or failure) and
those who do not know this; get cut off from the cosmic
consciousness and their perceptions, feelings and the
quality, methodology and the elegance of their actions get
marred. They develop the illusion that their limited
existence is the doer of everything; (treating the
subordinate as master); and vacillate between pride and
pain from the changing results of their inappropriate
actions.

The 2nd and 3rd chapters begin with Arjuna‟s reluctance to
participate in the war, and remain contented without
bothering about the gains of a bloody war!

But Lord Krishna identifies the subtle nihilism, cynicism or
pessimism hidden in this attitude. He identifies this
darkness and drives the point; that such “ascetic”
extremism is suicidal for the individual and the society and
not conducive to liberation!

Lord Krishna guides Arjuna in 3rd chapter, (Na hi kashchit
kshanamapi…) that, it is impossible to live without action.
(Isn‟t it true that irrespective of whether we want or not,
billions of biophysical and biochemical activities go on in
our body and mind? Isn‟t it true that even for the universe
and universal consciousness this is true?). He clarifies that
any one who tries to live in inaction, deceives himself or
herself. The only way to liberation is to practice
SWADHARMA.

Lord Krishna says, whether the cosmic consciousness
expresses itself in actions through you, or through the
actions you reach the cosmic consciousness; both are
essentially not different. The first is called JNANAYOGA,
where apparently consciousness is predominant and latter is
called KARMAYOGA, where apparently; the actions are
predominant. Thus the actions which spring from the
cosmic consciousness (e.g. as a result of the practice of
NAMASMARAN), are the ones which lead to realization
of cosmic consciousness also, and hence are called
liberating or freeing actions (SWADHARMA)!

Lord Krishna then highlights the cycle of nature in which
universe manifests from and again dissolves into the
consciousness and suggests that when the society and the
individual conform to the innate principle of nature, they
blossom together.

He also points out that those who don‟t conform to these
principles, never blossom themselves and also become
obstacles in the blossoming of others. This happens
because of their being overwhelmed by their own
subjectivity (individualistic, religious bigotry or socialistic
whims and compulsions). This can happen also because of
the superiority or inferiority complex developed about their
environment, conditions and apparently (due to sick value
system) unglamorous or despised nature of their
SWADHARMA.

Lord Krishna elaborates that since everybody is not exactly
the replica of another person and the constitutions are
different; the external nature of SWADHARMA varies. He
reiterates; that even in such a situation; it is important not
to get bogged down by the deceptive external and internal
influences and persist on one‟s SWADHARMA, even if
one has to die in return!

Initially this appeared a bit harsh. But when I keenly
thought over, I realized that living devoid of
SWADHARMA is itself like death! Hence
SWADHARMA is preferable even in the face of death,
because it is the only express highway of individual and
global blossoming!

November 7, 2009, 3:30 pm.

How to appreciate the universal, transtemporal
and relevant nature of SWADHARMA?

In the 4th chapter, Lord Krishna expands this concept of
SWADHARMA and informs Arjuna that this is the
knowledge that has run through generations and millennia.
Like any physiological individual, Arjuna also doubts Lord
Krishna‟s statement and then Lord Krishna reveals to him
His immortal and true nature and that it is He (cosmic
consciousness) that keeps reincarnating and re-manifesting;
as and when the universe becomes oblivious of Him. (I feel
that this is true in an individual, society as well as
universe!).

Lord Krishna asserts; that he manifests (through rising
consciousness in an individual as well as society) and
annihilates the demonic and devilish forces of darkness,
(inside and outside) which obstruct the blossoming of
individuals, society and the whole universe. He also
reiterates that one, who realizes this, (either is united or)
unites with the immortal consciousness!

After revealing His cosmic nature, Lord Krishna elucidates
how from the consciousness; different VARNAs i.e. four
salient characteristic personalities manifest (though the
consciousness does not produce them; in the physical sense
of that word) and how they function! This is like
involvement of space (in this case it is not mere physical
and nonliving space because cosmic consciousness is like
living or superliving space that encompasses everything!)
which is essential for world activities, but does not directly
participate in them.
He also states that people work according to their stage of
evolution; through different yajnas, pranayamas, and
humble dialogue with a guide and reach enlightenment.
Lord Krishna points out how the conflicts between upper
and lower nature can sabotage one‟s progress and assures
that SWADHARMA or YOGA liberate the individual (and
society and the universe) and hence appeals Arjuna; to get
rid of any doubt whatsoever and tread the path of
SWADHARMA single mindedly.

November 8, 2009 11:30 am

What is the difference between SANYASA and
YOGA? How are they relevant to common man’s
life?

In 5th chapter the discussion begins with a doubt; about the
choice between SANYASA and YOGA.

I think the word KARMA SANYASA (Sanyasah
karmayogah cha nih shreya sakarvibhau tayostu
karmasanyasat …..) here, pertains to renunciation or
asceticism; i.e. departure from all the day to day activities
required for the normal family life and social life and
YOGA pertains to participation in these activities; by
following SWADHARMA.

The meaning of SANYASA as explained in 18th chapter is
 renunciation of activities of personal interest. Individuals
in the last years of life adopt SANYASA in India, i.e. give
up activities of personal interest.
But the SANYASA for a common man would mean, giving
up all activities which are not embodied in the
SWADHARMA. So any one; who engages himself or
herself in SWADHARMA, invariably practices SANYASA
by quitting everything; not included in SWADHARMA.
Similarly YOGA for a common man would mean total,
loving, committed and victorious involvement with all the
skill and energy; in the activity included in the
SWADHARMA!

Gita has reconciled SANYASA and YOGA. Both are
complementary (because life is inevitably associated with
renunciation of something and involvement in something at
every stage of life.

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

The answer is; understanding supremacy of
SWADHARMA is not adequate. Because, in spite of
understanding; the inertia keeps on surfacing and
prompting an individual; to escape from the worldly
responsibilities; giving one excuse or another. In India;
there were tides of ideologies glorifying irresponsible
“asceticism” from time to time. Even today, there are
various breeds of “spiritualism” and “SANYASA”
spreading like pandemics in the world causing masses to
move into irresponsible inaction, indolence and parasitism
(probably as a reaction to harrowingly and violently
stressful petty pursuits intermingled with fanatic ideologies
of extreme individualism, extreme religious bigotry or
extreme views of socialism)!

Arjuna‟s repetition of the question underlines the
importance, span and sway over the world; of such
irresponsible “asceticism” and “petty pursuits”.

Lord Krishna reiterates the vital or shall we say life saving
importance of SWADHARMA; for individual, social and
global growth and blossoming. He confirms that
SWADHARMA is more meritorious than “asceticism” in
which one may conquer one‟s petty selfishness; but can
succumb to the escapist, defeatist and irresponsible
indolence and inertia, which drags the individuals, society
and the world into abyss of misery!

Lord Krishna makes it clear that SANYASA i.e. external
renunciation (due to incidental cause) is usually impulsive
and not true renunciation. Such renunciation is because of
repulsion for day to day activities or SWADHARMA; (due
self inflicting nature, SWADHARMA appears mediocre
and unattractive; to them; though actually it can serve the
purpose of blossoming one and all) that engenders misery.

It is true that some individuals are born more evolved than
the rest and hence neither get interested nor get involved in
the day to day transactions of family and society, because
of enlightenment and not inertia. They like Adya
Shankaracharya; renounce the world and accept
SANYASA just as ripe fruit falls from the tree. Some
understand and realize the true nature of the world through
SANKHYA philosophy without going through the
experiences a common man and may lead a life different
from a common man e.g. Dnyaneshvar o Dnyaneshwar.
Being aware of this, Lord Krishna clarifies that we should
not get enamored or infatuated (and tempted to emulate) by
the heroic nature of SANYASA and SANKHYA
philosophy (due to our subtle escapist or lethargic nature)
but stick to our SWADHARMA, because even as the
SANYASA, SANKHYA and YOGA (SWADHARMA)
look different; ultimately culminate into the same pedestal
of cosmic consciousness!
Having said this; Lord Krishna elaborates the sublime
characteristics of practitioner of SWADHARMA, which
elevates the individual in a blissful state that is beyond
physiological boundaries and beyond all petty and
subjective considerations of life!

November 8, 2009, 4:30 pm

What are the practical expressions of
SWADHARMA useful in individual blossoming?

In 3rd chapter it is stated that one who cooks and eats
merely for his petty pleasures (which are actually
detrimental to his blossoming) is a thief.

This is a very important aspect of Gita. Gita encourages
individuals to be active physically, instinctually,
emotionally and intellectually and according to one‟s
capabilities and skills, but with the goal of getting freed
from the subjectivity and merging with the cosmic
consciousness.

Gita states that; one (e.g. an intellectual or spiritual leader)
should never dissuade (BUDDHIBHEDA) any other
person; from his or her skilled and productive activities of
livelihood; such as crafts, arts and other. One should in
fact; encourage these and try to do oneself; all such
activities in life; but with the sole aim of conforming to the
absolute truth and universal blossoming!
Lord Krishna reiterates this even in 5th chapter.

In the 6th chapter Lord Krishna reinforces this point and
describes certain ways by which man can merge with the
objective reality.

He therefore makes it clear; right in the beginning that any
one who works without attachment to the results, is a
SANYASI and also a YOGI and not the one who does not
do his duties (as prescribed by the scriptures with the
intention of individual and global blossoming), out of
escapism and inertia.

Just as He imparts the insight in SANYASA by pointing
out the dangers of inaction and indolence and importance
of getting rid from the results, He also espouses and
elucidates the nature of YOGA, which in true sense means
all activities done to merge with the absolute. This YOGA
is impossible in presence of SANKALPA i.e. subjective
(erroneous) projections or utopia! You can imagine that
individual or subjective goals (SANKALPA); act as
leakages and hinder the merger of individual consciousness
with the absolute consciousness! It is exactly like leakages
in the pipes through which you cannot pump water to
higher floors. So getting rid of these leakages
(SANKALPA) is true SANYASA, without which YOGA is
not possible!
Even though these concepts pertain to individual and global
blossoming, they also make sense in day to day activities.
Thus if you don‟t depend on results; you can avoid self
destructive responses (out of excitation or depression) to
the results of your activities; and live life buoyantly!
But it has to be appreciated; that in everyday life action is
usually associated with results. Thus some understanding
and anticipation of results is bound to be and has to be
there, so that you can perform the action elegantly and
diligently. Gita upholds such continued improvement in
technique by anticipation of results; from which your
feelings and responses are not marred. This is emphasized
in (Buddhiyukto jahateeha …yogah karmasu kaushalam)
2nd chapter!

November 8, 2009 7:pm

There are many postures, mudras, pranayamas etc apart
from proper nutrition, sleep etc. which are important
aspects of life, which ought to be cultivated right from
childhood, so that YOGA becomes possible.

Lord Krishna does not elaborate in details on this, but
 suffice it to say that once the goal viz. self realization is
identified and given topmost priority and importance, then
one can adopt suitable techniques; according to one‟s
physical and social environment, conducive to reach the
goal! This is very important because during development to
save us from dangerous infatuations born from some
aphorisms (e.g. Aham Brahmasmi, Brham Satyam Jagat
Mithya), which tend to make an individual totally
unrealistic and schizoid! Of course, this not the fault of the
aphorisms!

Lord Krishna reassures Arjuna (and everyone) that
dedication and consistent study and practice make YOGA
(the correct process and progress to self realization)
possible. Lord Krishna also maintains that even if an
individual loses his body before reaching the goal, his
efforts are never wasted and realizes the YOGA i.e.
progress towards self realization in the next birth, (he/she
is adorned with the necessary qualities).

What are the pragmatic implications of YOGA in
social life?

Lord Krishna also clarifies the importance of YOGA in
terms of actual practice (which seems to beneficially
evolve the physiology) rather than mere reading and
understanding and further emphasizes the importance the
focus on the goal viz. self realization i.e. complete
submission of the subjectivity to Lord Krishna i.e. objective
or cosmic consciousness.

6th chapter; (like the 16th,17th and 18th chapters) is
important for any educationist, education policy maker,
educational administrator, teacher or trainer in the world, so
as to work holistically; because it outlines the actual factors
which contribute to the process of blossoming, including
diet and nutrition in brief!

It is easy to understand how this would have far reaching
and beneficial impact on the world in terms of perspective,
policies, plans and implementation; for individual and
global blossoming, which is imperative today, because; no
individual nation can grow or perish in isolation, without
beneficial or adverse impact on the other nations; for long
period.

The practical relevance of this is on policy making. For
example, global reduction in the production of two
wheelers and small cars; in preference to mass transport
vehicles such as buses, has impact on global environment,
fuel consumption, traffic jams, accidents, pollution,
wearing out of roads, crowding of local trains (in metros)
and so on.

If principles of Gita (the essential nutrients for individual
and global blossoming) are imbibed and digested by
decision makers of the world, then such globally beneficial
policies can emerge in all the fields of life.

How does the description of cosmic nature (in 7th
chapter) of the Lord help one to blossom?

In 7th chapter Lord Krishna narrates his omnipresent nature
 to Arjuna and indicates how only few realize this nature
and how others do not realize this! He explains that he is
the light beyond the physical light and remains unseen by
eyes!!

November 9, 2009 11:30 am

In 1st chapter, there is depiction of subjective; and hence
(inspite of being very conscientious); erroneous perception,
feelings and response of Arjuna.

In 2nd chapter there is elaborate explanation of cosmic
consciousness and contingent nature of physical existence
of the nonliving and living world! There is also a detailed
account of the characteristics of the individual who realizes
this immortality and expresses accurate cognition, affect
and conation.

It is obvious that; even as reading per se; is not enough to
bring about the transformation in an individual and the
world; the role of reading and understanding the “road map
of blossoming” in the process of conscious evolutionary
transformation of an individual and thereby the world; can
not be denied.

The 3rd, 4th, 5th and 6th chapters describe the concept
SWADHARMA and some of the relevant techniques in
brief; but which can vary according to geographical,
historical, social, religious and other circumstances.
7th chapter is meant for reinforcing these ideas by pointing
out how people in, crisis, need, greed or intellectual and
emotional yearning may get attracted to the absolute truth.

In 7th chapter Lord Krishna reveals His omnipresent nature
and indicates how He i.e. cosmic consciousness; is present
in every visible and invisible aspect of the universe
(including human hearts) and how only few realize this
nature and how rest others; do not realize this! This can
become clear to a discerning student; when he would
appreciate the stanza elucidating how Lord Krishna is a
light beyond the physical light and remains inaccessible
to most!

Throughout 6 chapters; one finds the common idea of
the rising of consciousness in an individual and the
world; and thereby getting freedom from petty, mean
and trivial but strong bondages. In 7th chapter there is
endorsement of this and also further buttressing of this
point by indicating how the cosmic consciousness
encompasses every living and nonliving matter, energy,
space and time; and how awareness of this enables one
to reunite with this immortal self.

Naturally Arjuna would ask about the nature of the
universe and relevance of it to human life. Thus cosmic
dynamics is described by Lord Krishna in 8th chapter. Lord
Krishna assures Arjuna that a person blossoms to get freed
from the shackles of subjectivity and reunites with one‟s
true self, through the knowledge of inseparable bond
between the cosmic panorama and the individual and their
relationship!

But before we discuss this further, isn’t it important to
clarify AHIMSA, which is indirectly discussed right
from 2nd chapter?

AHIMSA i.e. nonviolence; appears in chapters many
chapters apart from 16th. In my view this AHIMSA refers
to negation or disapproval of indiscriminate violence
committed under the influence of utter darkness of
ignorance (a variety of subjective activities destructive
to self, society and the universe) and also strong
protagnosim of surgical violence committed to destroy
everything that opposes the union with cosmic
consciousness i.e. individual and global blossoming.

Unqualified and indiscriminate nonviolence is NOT
advocated in Gita, which is clear from the repeated
appeal by Lord Krishna to Arjuna (and every one) to
participate tin the war against darkness and destruction
(outside and inside).

It is important to realize this; to avoid; perennial;
schizophrenic state; of upholding indiscriminate
nonviolence, (without being completely convinced) and
practicing violence with petty selfish motives (again
without being fully convinced).
In our society often indiscriminate violence is legitimately
practiced by killing animals to eat (not for survival, but for
the petty pleasure of gustatory pleasure (taste), killing
people of other countries for the so called out religious or
ideological fanaticism, causing mass violence through
adulteration, selling addictive, policies to promote alcohol
consumption, use force to suppress peaceful
demonstrations and protests, and most importantly
unleashing many policies (in all the fields) detrimental to
the blossoming of individuals and the universe.

If we understand that AHIMSA means NOT indiscriminate
nonviolence; but; protection and promotion of everything
conducive to individual and global blossoming and
destruction of everything that jeopardizes the blossoming
of individuals and universe, then it would resolve the
conflicts in the minds of all young and old and everywhere
in the world and promote practice of SWADHARMA and
blossoming of individuals and universe.

If we keep on trying to uphold AHINSA as indiscriminate
nonviolence, then it creates value crisis and semblance of
schizophrenia (contrasting, conflicting and contradictory
thoughts/feelings and actions); in everyone and
everywhere.

What are the obstacles in the way of SWADHARMA?
I found that the prescription of blossoming and merging
with the absolute consciousness through various techniques
and through comprehension of the nature and interactions
between the cosmos and the individual in 7 chapters; and
practicing SWADHARMA;; are not as simple as they
appear!

In daily routine we tend to get overwhelmed and confused
or bewildered (and cut off from our true self) by the
deceptive influences coming from our body, family,
society, world and the products of all these in terms of
literature, art, media, education etc. This makes the self
realization (dissolving the subjectivity in objective truth)
and self expression (i.e. SWADHARMA), which are
mutually nurturing and promoting; very difficult.

The inappropriate perception generates agony and urgency
to respond. But since the response is usually ineffective
(because of not being in conformity or harmony with the
nature) one becomes agitated and/depressed.

But one can not “see” how and what would rectify the
“perceived” pathos in personal or global life; and hence
tends to enter in a vicious cycle of increasing distress.

No one seems to see (because of not practicing
NAMSMARAN and grow beyond the restrictive frame of
subjectivity); how this holistic perspective can create the
difference in different fields and hence become nervous,
not realizing the agonizing plight of people in the world is
due essentially to lack of holistic perspective and spirit of
Gita, amongst the policy makers!

Hence in such a situation the prescriptions in Gita, or the
simplest means such as NAMASMARAN advocated by
saints and seers from all over the world, must be practiced
with greater conviction so that the perception, feelings and
actins get increasingly accurate! It is at this point that your
SHRADDHA (which means unconditioned and totally
selfless commitment, sincerity, devotion and dedication
without any petty motive, because of accurate perception,
feelings and actions) can rescue you from the vicious cycle
of distress and help you to enter in the wellness cycle. This
is not easy! But I keep convincing myself that the
SADHANA of any suitable nature; or NAMASMARAN
according to one‟s tradition; must never be stopped. To
convey this strongly; Lord Krishna has assured in 6th and
7th chapters and latter in 9th and 16th and 18th chapters; that
one would never fail if marches on this path of
SWADHARMA!

I have begun to realize; which I did not realize before; that
all activities (especially NAMASMARAN) to reach the
truth, have their impact, though it may not be perceived
immediately due to one‟s subjectivity.

The lesson from the 7 chapters therefore is to keep trying to
 reach the absolute and keep working in its light to the
extent it is possible at any given time and in a victorious
manner; and sharing the spirit and insights with others!

That is exactly the reason why; I am writing this (as a form
humble prayer, as a participation in eternal struggle of dark
forces of lower consciousness and bright forces of
consciousness DHARMYA YUDDHA); and making
available for free download for sharing with any one and
everyone in the world without any precondition!

Trying to keep yourself connected with cosmic
consciousness; keeps you reassured on the one hand and
active participation in buoyantly charged and appropriate
manner (SWADHARMA); on the other.

What is the opinion of Gita on arbitrary suppression?

The idea of arbitrary suppression or unabated indulgence
do not find place in Gita. Similarly regimentalized
stereotyped procedures also do not find place in Gita. That
makes Gita somewhat ambiguous initially, but as you go on
internalizing her you find that she is basically universal in
nature. In 3rd, 4th and also 6th chapters this is evident.

Gita is universal because she shows the light to any one and
every one; irrespective of the state of evolution, region in
the world, his/her tradition; and without being judgmental
about anyone‟s life style; in any way!
What are the influences of inner and outer environment
on our blossoming?

In 8th chapter Lord Krishna clarifies that a person engaged
in SWADHARMA through intellectual, emotional,
instinctual activities (through practice of NAMASMARAN
throughout and hence while quitting the body; Antakale cha
mameva smaran tyaktwa kalevaram…) actually is
connected with the absolute and objective reality and hence
does not get entangled and shackled in the repetitive basal
cycles of distress through different births.

There is also a declaration applicable to bright and dark
external and internal environments, which lead to the fate
of an individual. Thus individual is influenced by adverse
external physical, chemical and psychological activities and
inner hormonal, autonomic and central nervous activities.
But it is also assured that any one who keeps trying; on the
path of NAMASMARAN; reaches the summit of union
with cosmic consciousness.

Nov 10, 2009, 11:15 am

Why has not this been written sequentially
translating verse by verse?

I decided to write on day to day basis; rather than sticking
serially and sequentially to chapters and verses. This has
the advantages of being natural in expression rather than
formal. It is also beneficial because of repetition
and/additional emphasis on more important points; which
reverberate in my mind with reference to some verses.

Sometimes it also happens; that I skip many verses, at a
given point in time because I have nothing to say about
them at that time, but latter additional perspective and
insights develop in the flow of writing; and deserve
expression latter; even if it appears out of context.

Moreover the Gita and her translations are available world
over. Anyone interested can refer the original text of Gita
as and when he or she wishes.

Is it true that acquiring skill is the same as YOGA?

In the 2nd chapter YOGA is defined (….Yogah karmasu
kaushalam) as (ultimate) elegance or perfection in skill; but
other way round; it also implies that the greatest skill or
perfection in life is to realize YOGA!

In my opinion, the latter is true. Because, the skill of an
individual per se; does not impart global dimension to the
individual‟s consciousness, which is inevitable and
inseparable aspect of YOGA. In fact, the word kaushala,
refers not merely to the physical skill of an action, but more
importantly it refers to the perspective, plans, intentions,
involvement and feelings embodied in that action.
What is the perspective in Gita with respect to
suppression and indulgence?

There is elaborate discussion in 2nd chapter; on how
physical senses should be controlled. But if one takes into
account the reference in 3rd chapter, then it becomes clear
that the human life and experiences there in; have (and
must be appreciated by us that they have) one goal or
destination; and that is SELF REALIZATION and there is
one way to achieve it i.e. SWADHARMA, rather than
getting trapped in arbitrary suppression or unabated,
mindless indulgence.

Gita is unique in the sense that she shows your ultimate
goal, shows you the path and guides you in the method to
tread it.

Gita therefore does not advocate suppression or indulgence
in an arbitrary manner, but inspires SWADHARMA; in
which while enjoying the core or essence of all material
pleasures you channellize them to blossoming of yourself
and others! This is really universal thought; in view of the
difference in the physiological and other needs of people in
the world from different regions and cultures. Once the
goal of individual and global blossoming and the way of
SWADHARMA is identified and adhered to; rest of the dos
and don‟ts (which need not be regimentalized) follow the
suit, in appropriate manner.
In this context, one can appreciate the perspective born out
of studying Gita about sex education.

In light of Gita; we should learn and teach the father and
mother principles and parental care; so that we don‟t
develop disgust for sex and succumb to sexual aberrations
or perversions through arbitrary suppression on the one
hand; and don‟t commit crimes, don‟t get diseased through
getting trapped in carnal sexual obsession and unending,
unsatisfactory and obnoxious indulgence in sex. Such
holistic corrections can be made in all walks education.

How do the experiences of the study of Gita differ from
the experiences of the study of other books?

It is nice to share here that I found the study of Gita
different from the study of many other books. The study of
Gita coupled with NAMASMARAN elevates you from
subjectivity to objectivity, i.e. getting in alignment with
the nature. Gita gradually but surely changes your status
of being effectual to being causative! What I mean is; you
rise from being helplessly vulnerable victim or play in the
hands of the inner and outer environments, but assume the
status of governing them. This is certainly difficult to agree
intellectually, but can only be experienced. Hence one can
verify if one wishes.

Another point that struck me is: Gita teaches and trains us
to enter the center of universe! Thus; from being part of the
 world of visible appearances and interactions thereof; Gita
trains us to see and merge with the core. She enables us to
penetrate the shackling traps of indulgence, aversion,
escapism, suppression or perversions, in the superficial and
aspects of our life.

Thus Gita does not advocate renunciation of the world on
the one hand and does not justify or glorify the unending
and unsatisfactory retrogressive shackling in petty pursuits
on the other!

This is very useful in day to day life.

If you experience the core of your spouse‟s heart, then the
fear of loss of your spouse (or any loved one) gradually
disappears to a large extent and the romance becomes super
romance and love becomes super love! Thus Gita trains
you in super romance and super love. You learn to live
every moment in super romance and super love; rather than
getting worried about past and future and subjective
considerations.

How to reconcile the statements endorsing; “freedom
from cycle of birth and rebirth” and “the phenomenon
of reincarnation”? Aren’t they contradictory?

In 5th chapter; Lord Krishna assures that you would not be
born again (Abrahma bhuvana loka punravartino janah
Mamupetya tu kaunteya punarjanma na vidyate) if you
 realize the self. But in 4th chapter; he also assures that he
would manifest or reincarnate as and when
appropriate/necessary (Paritranaya sadhunam vinashaya
cha….)

The explanations to these contradictory statements are:
1. Lord Krishna‟s reincarnation is represented by the
awakening of consciousness in every individual from time
to time.
2. The reincarnation is progressive sojourn of life of an
individual (who is either already enlightened or gets
enlightened) and is different from rebirth, which is full of
shackles of ignorance.

Hence reincarnation and freedom from rebirth are not
incompatible!

What is the necessity to read Gita repeatedly?

Gita enables us to develop the conceptual framework of our
life i.e. road map to cosmic consciousness and
NAMSMARAN rejuvenates us from moment to moment to
proceed. The other way round also may be true! It is like
anatomy and physiology. Anatomical structure is essential
and complementary to physiological function and vice
versa. But when you go deeper; both seem to be
indistinguishable!

One of the most important things I learnt; probably as a by
 product of studying Gita; is; practice of the essence of Gita
is immensely important. Repeated reading or recitation of
Gita consolidates the convictions about the essence of Gita
and thereby rejuvenates the enthusiasm to practice that
essence (NAMASMARAN). The practice of
NAMASMARAN in turn; endorses and reinforces the
conviction about the essence of Gita and makes the
repeated recitation of Gita a sublimely empowering
experience!

It is like reading about bath, which develops conviction
about the advantages of bath and actual practice of bath that
endorses the convictions about bath. Thus both are
perfectly complementary. One can compare it also; with the
reading about the advantages of exercise and actual practice
of exercise. I also learnt in the course of time that we come
across a number of situations in life, (due to internal and
external environment) which shroud our consciousness,
from time to time; and we tend to forget our true self i.e.
the essence of Gita and this is really a shattering and
weakening experience. In such situation, recitation as
repeatedly as possible or plausible; of Gita and
NAMASMARAN helps tremendously.

Gita is a window to sky of cosmic consciousness and hence
this window to the cosmic consciousness if closed, we get
cut off from that sky of cosmic consciousness. Or
repeatedly reading Gita is like breathing repeatedly, which
is essential for life. Repeated reading or reciting of Gita is
 like lighting (to dispel the darkness of ignorance, illusion
and slumber) the lamps every night, which are essential to
dispel the darkness. Repeated recitation of Gita is essential
for purification of mind, which tends to get clouded from
time to time; like taking bath every day repeatedly for
rejuvenation and cleaning. Gita recitation is like taking the
hypoglycemic drugs by a diabetic patient, in the sipping of
which there is risk of increase in blood sugar to toxic
levels.
Gita is like oxygen of our soul. Jut as continuous supply of
oxygen is essential for the life, maintenance of the supply
of Gita through recitation is essential for sustenance of and
blossoming of consciousness!

Hence in 6th chapter; the importance of consistent practice
is emphasized. In my view, even somewhat arbitrary and
formal recitation, reading or chanting of Gita; proves very
useful (by acting at subconscious and conscious levels); in
strengthening and expediting the process of blossoming.

The repetition is important for another reason also, which
has physiological basis. Thus repetition of Gita or
NAMASMARAN is a central nervous system activity and
probably leads to development of stronger connections
between cerebral cortex and the limbic system, (which are
otherwise very weak). This underlines the difference
between a well read individual and an individual involved
in practice of NAMASMARAN and/or self realized
individual.
Gita recitation leads to paradigm shift. Individual becomes
cosmic. Reading of Gita casually once in a while may at
best serve to feel the elation of having read her or quote
references and criticizing or praising. But for getting the
sublime experience of going beyond subjectivity, the
essence that has to be imbibed and assimilated, which is
impossible by reading it once. (This is my experience and
hence I don‟t rule out the possibility of someone
exceptional getting the sublime experience in one reading
or even without reading!)

There is one more reason why repetition of Gita makes
sense.

Ordinarily one‟s happiness or sadness depends on the
involuntary interactions amongst the cerebral cortical,
limbic, autonomic, neuroendocrine, endocrine and other
systems of the body. The perceptions, feelings and actions
are usually impulsive (and hence chaotic, conflicting and
counter posed) because of weak input to; and weak output
from cerebral cortex to the remaining systems. Repeated
study and practice of Gita and NAMASMARAN probably
enhance the integration of all systems, bringing them under
higher controls such as cerebral cortex, conscience and
cosmic consciousness and effectively lead to harmonious
behavior; blossoming; one and all.

One can study the changes in the brain from this point of
view, in a control group; and a group involved in
NAMASMARAN; to verify; the anatomical and
physiological substrates; of the essence of global culture
which may not be accessible to crude technology.

One of the greatest lessons (one appreciates after repetition
of Gita over a period of time is) of Gita to the world is;
whatever we eat, drink, see, listen, talk, write, learn,
perform, use, relish and so on; should get culminated into
the goal of individual and global blossoming. This makes
our life itself the most meritorious activity i.e. YAJNA!
This is a true and qualitative revolution in individual and
global life. It is imperative to state that for a person who
does not have the capacity to learn Gita for one reason or
another; the doors to cosmic consciousness are opened by
NAMASMARAN. NAMASMARAN is a express highway
to cosmic consciusness.

Nov 11, 2009, 10:00 am
Can the study of Gita allay various anxieties?

One of the most interesting things I learnt from Gita; and
also got thoroughly convinced in the course of time from
the practice of NAMASMARAN; is the fact that everyone
is moving towards the same goal and the same destination.
This fact usually remains concealed and one gets impatient
to “teach others”, “for their welfare”! Alternatively one
may desperate to learn from someone! This impatience
though natural can create condescending attitude and
develop subtle expectations such as publicity and growth of
your (otherwise selfless) mission! The desperation to learn
can lead to slavishness and/or deception. This can take
away your peace and mar the quality of your behavior.

When we appreciate this fact; that we all are going in the
same direction and towards the same goal, then true love
(probably more than that evident amongst the pilgrims)
emerges and blossoms. That is the greatest hallmark of
world culture.

Once I get convinced and clear about this fact, then the acts
of impatience and ignorance (whether committed by me or
others) do not disturb me any more to a significant extent.

It is matter of great privilege for us to realize (deep
experience) this love especially amongst family members,
relatives, colleagues, coworkers, people of our country,
people from world and latter; even the enemies!

Even as this revelation of love is magnificent; it may not
manifest in the mind of the student of Gita at all times and
in all persons. It is natural therefore (and hence need not be
despised) that; at various stages of development even the
students of Gita can be seen frantically advising,
admonishing, preaching and also expect the results; from
themselves and from others. But Gita surely frees the
students Gita from this in the course of time and lets us
enjoy the sublime love hitherto hidden or masked by
superficiality!
One of the difficulties in the study of Gita is that; it can
develop a doubt; “Why truth has to be shown by some
one else?” or “Why should I follow the ancestors?”

As the study proceeds, however; you gradually realize that
the thought that “somebody else showing the truth”, is
because of erroneous image of “self” and the “other”. It is
also because of the faulty images of “following” and
“ancestors”. The learning or accepting knowledge should
never depend on who gives it and whether it comes from
your ancestors or contemporary peers.

The knowledge or enlightenment or revelation or objective
truth is like Sun. Sun does not belong to the window
through which His rays enter! The “truth”, which is
omniscient and omnipotent and omnipresent, does not
“belong” to any one! So it is illusory to think that it belongs
to some one else who “shows” you and you follow!

From another angle, the idea “somebody else” is a relative
idea. If we look at ourselves objectively, then we learn to
look “me” and “somebody else” as two individuals with no
specific preference. There is no good or bad feeling
irrespective of about who is learning from whom! This is
because the ego of petty self dissolves; as one studies Gita
with persistence. So no one is superior or inferior
irrespective of whether he/she learns or teaches. These are
only roles the individuals play!
From yet another point of view, even the idea; of ancestors
and decedents is relative; if we could look at it by going
beyond the framework of time. Just as right and left depend
on how we stand, similarly past and present lose meaning if
we stand beyond the framework of time. Hence the hollow
superiority or false inferiority disappears; when; through
the study of Gita we learn to see more objectively! Hence,
it is also erroneous to think that it “belongs” to your
ancestors and you are an inferior descendent to “receive” it
from them or other way round that you great because you
are teaching it to your descendent.
!
“Truth” or “self” is beyond time and it is absurd and
baseless to be captive of superiority or inferiority
complexes (developed because of petty identity), which
come in he way realization of truth!

Isn’t it possible to develop pride about our learning
blow our trumpet?

It is quite likely to be proud in the early stages. But as we
come to know that there were, there are and there will be
millions of students of Gita learning her!

Also, gradually during study we realize that if “I” learn
Gita; it is neither a matter of pride (if acclaimed by people
respecting Gita); nor a matter of pity (if ridiculed by
people, who look down upon Gita). This is because, from
philosophical and therefore realistic point of view, I am not
the owner of what all capabilities, which I have; as I have
not created them! It is simply a matter of being happy to
blossom together!

What is the relevance of virtues; described in Gita;
today?

In Gita, there is a reference to virtues in many places;
including 16th and 18th chapters.

One of them is “truth”.

In everyday practice, there is always a conflict between
loyal description of facts (which can either prove stupid
and invite difficulties; or wise at produce profits) and
concealing or misrepresenting the facts, (which also can
engender punishment or yield gains). Hence there is
ongoing conflict in every mind about the virtue viz. truth
and Gita provides the answer to it.

I began to appreciate the „true‟ meaning of „truth‟ gradually
and distinguish it from “mere narration of apparent facts;
even if done with 100%; loyalty and fidelity”.

I began to understand that realization of “truth”; is a
process and it leads to expression of appropriate behavior,
conducive to blossoming of everyone and realization of
truth!
For this (rising above the criminal lies and gullible truths
and living effectively to reach the truth) to happen; there
are many precepts which ought to be followed from
childhood, but the most important and universally
practicable in every condition and situation is
NAMASMARAN.

What is the meaning of the verse in 6th chapter;
(UDDHARET ATMANATMANAM
NATMANAM AVASADAYET ATMAIVA
HYATMANO BANDHUH ATMAIVA
RIPURATMANA) which is very famous? How
one is enemy of oneself?

I began to understand this; by correlating it with the
previous reference to the self. Lord Krishna elucidates the
nature of real self to Arjuna in the 2nd and 3rd chapters. He
then advises Arjuna in 6th chapter, in this verse; to rescue
and uplift the other part of his consciousness (we can call it
lower or actually physical or physiological consciousness;
without being derogatory) that has been trapped in body
systems; feelings and intellectual framework; and
obviously; prevent its further bondage. He further states
that if you do this; then you would find that that your lower
 consciousness is friend of your higher consciousness (you)
and if you don‟t, then you would find that your lower
consciousness is verily the enemy of your higher
consciousness (you).
The consciousness trapped in body, mind, ego and/or
subjectivity is the enemy if not properly negotiated with
and mastered or conquered. This consciousness becomes
our friend, close friend once negotiated with and
conquered, or shall we say brought in harmony with
ourselves. This activity of winning part of our own
consciousness, without being repulsive or escapist is
YOGA. It is said (by those who have achieved this
MAHAYOGA), that NAMASMARAN makes this
possible.

How to accept a bloody war as an opportunity?

When I began the study, it used to appear strange that in 2nd
chapter Lord Krishna has referred the war as great
opportunity.

I used to find this strange and not acceptable, because of
my erroneous concepts and feelings about the violence. I
used to think that war is devilish, vicious, and avoidable
and hence should be avoided.

Later, I used to partly agree that “this war as opportunity”
but rather reluctantly, because I used to think that Lord
Krishna justified this war because it was imposed on them
even as he had tried to avert the war through maximum
possible negotiations!

But now I realize that the upholding of war as an
opportunity; refers to the option (which no other living
being has) to emancipate the lower consciousness by
participating in the war to conquer all physiological
conflicts inside and social contradictions; outside!

In my view this war of rescuing and emancipating the
consciousness trapped in senses is described in
HATHAYOGA texts as KUDALINI JAGRUTI. Hence
HATHAYOGA practices (described in 6th chapter of Gita
and Dnyaneshavari or Jnaneshvari) and intellectual
exploration as through the SANKHY YOGA (also
described in 2nd chapter of Gita and Jnaneshvari) are
perfectly complementary and reach you to the same
destination, viz. individual and global blossoming!

The heavenly beauty and bounty of Gita is that she takes
you beyond petty “love and hate” relationships. She reveals
to you; how the love and hatred; in as much as the sense of
fear and animosity; are born in your consciousness trapped
in your senses and how rescuing the same would free you
from all subjectivity and all pettiness. I seem to understand
now, that this; if realized by us; can make our personal
relationships far more pleasant than one can ever imagine!
 Our relationships can become sublime and can go beyond
any distance, any time and even death, through Gita and
hence Gita is a super romantic cosmic poetry.

Every single step in this direction is more precious than the
entire world, even if mountains of drawbacks and oceans of
adversities within or outside us; try to drag us back!
I have written an article entitled “Worshiping Sex” and
unknowingly or not being fully aware, I have highlighted in
it; this process of lovingly rescuing “part” of “your
consciousness” (making it your friend) from the
“physiological prisons”, rather than hating it. I can
appreciate now, the feeling of respect and adoring, towards;
sexual attraction in the universe; at the root of which, there
is motherhood and fatherhood and why it is worshipped as
Goddess Kundalini (and various Goddesses); who merges
with the true self; when appropriate.

Nov 12, 2009 12:10 pm

While studying Gita one doubt used to nag me
from time to time. Why could not Gita create an
ideal society?

If we carefully understand the purport of Gita we begin to
realize that an individual with a vision of “ideal society” is
also a creation of the absolute consciousness and the people
opposing this are also, creation of the same cosmic
consciousness.

Thus an individual develops intense motivation to change
the society for better and make it just, as a result of several
biochemical reactions in his/her body, which in turn are
result of causes hidden in further past. These activities keep
going on irrespective of one‟s volition. This means, the
objectives or aims of an individual are themselves not “his
or hers”!

So if the aims or ideals do not belong to you, (they belong
to the cosmic consciousness embodied in Gita) then what
sense does it make to expect Gita to fulfill those aims or
ideals as per your time frame, instead of the cosmic design?

Secondly; the universe, if we observe, is never static. It
keeps changing. Thus every molecule and atom is
undergoing change. Every organism and individual, in
terms of body and mind; also is undergoing change. Every
society also in terms of its inhabitants; its life style; and its
nature; is undergoing change.

So how can anybody expect Gita to create “unchangeable
ideal society”?

In fact, Gita enlightens us with this wisdom and hence acts
like sun, illumining the inner space of individuals for
millennia. Gita is like infinite source enlightenment
(beyond space and time). From time to time and through
ages this enlightenment manifests in appropriate
individuals and (through the medium of that person/s); the
masses. But as the individual/s and the society are replaced,
by next generation, the void is created and the spirit of Gita
has to reappear, re-manifest through other individuals!

This cycle goes on.
It is therefore important to realize that Gita blossoms us
individually and globally; but not coercively and arbitrarily
or in a regimentalized fashion. Also, Gita spirit keeps
reincarnating as and when there is a need (within us and in
the society; because there can not be anything like
permanently ideal state of an individual body and society)
.
So Gita teaches us to perform SWADHARMA with full
involvement and ecstasy; without expecting anything;
especially “a permanently ideal society”.

The absolute consciousness or the spirit of Gita is bound to
take care of the present and the future from time to time
and our pleasant duty (SWADHARMA) is to study, realize
and share the enlightenment of Gita with others. The
individual and global blossoming are bound to manifest
through this enlightenment as the spring comes!

There is another reason or explanation; “why Gita can not
create ideal society”!

The world keeps on changing; beyond our subjective
concepts and even if Gita were to change the world; exactly
according to our expectation precisely, still we would never
be permanently happy because we ourselves are changing
individuals! Whatever we expect is also changeable and
hence can never give us lasting satisfaction.
This is exactly why Gita assures that the enlightenment is
bound to re-express itself again and again whenever there is
need. So Gita teaches us to not merely enjoy the struggle of
life, but she teaches us to enjoy it like a sport, in which we
pass on the mantle to the next partner!

So it is inappropriate to expect creation of so called ideal
society! It is like expecting Sun to provide money!

In fact; this is the reason; why we are advised not to
expect results as per “our” projections.

Can we look up to Gita for a solution in a state of
depression?

With reference to above understanding of impermanence
and realization of the transient nature of existence, of our
body, society and the universe; sometimes we tend to get
depressed (because of the attachment resulting from
habituation of our body and the environment), by the
thought of quitting them!

This depression leads to withdrawal from the struggle. All
struggles appear meaningless; just as they appeared to
Arjuna. But even if we get dragged by this
(insurmountable?) feeling of not participating in the life
struggles (war!), it won‟t be possible for us, because of
being in; inescapable physiological and social environment
and individual and social consciousness, in which a variety
of biochemical, biophysical, physiological and social
activities are bound to take place; whether we wish or not!
Escape is impossible and involvement in them is inevitable!

Hence in 2nd chapter and latter in 18th chapter, Lord Krishna
asks Arjuna to follow SWADHARMA, which extracts the
immortal principle beyond time from this passing body and
universe! This is like recovering the NET PROFIT from the
business of life time!

Hence it is also said that don‟t worry about tomorrow. Just
follow your SWADHARMA; and for exactly identify and
realize your SWADHARMA; you can take the help of (as
stated in 16th chapter) scriptures and/or from your inner
voice; through practice NAMASMARAN as has been
advised besides Gita, by most of the saints.

That makes study of Gita and sharing it with others a
matter of great opportunity and ecstatic privilege, for
overcoming depression, which may be generated by Gita
herself if we are too ignorant and too weak to digest the
wisdom in Gita! But the depression can be surely overcome
through the study of Gita herself (and recitation of
Vishnusahasranam; and practice of NAMASMARAN), by
the realization that; even as our bodies are bound to
perish and our society is bound to metamorphose, we
have the golden opportunity to practice SWADHARMA
and share our convictions (and immortal essence) with
others!
With reference to verses in some chapters, such as
3rd, 7th, 9th, 14th, 16th, I used to wonder, how inspite
of reputation of Gita as the propounder of
ultimate truth, there could still be people not
following the precepts of Gita, (who would have go
through the fate described in Gita)? Why they are
not persuaded or converted or changed by Gita?

The individuals all over the world; though belong to the
same specie Homo sapiens; are different in terms of their
constitutions and their environments.

Just as sunlight can be troublesome to photophobic (those
who can not tolerate the sunlight due lack of melanin
pigment in their eyes) individual, Gita can be discomforting
and disagreeable to some individuals; due to their
peculiarities.

Hence just as there can not be a permanently satisfactory
ideal society, there cannot be a permanent and universal
agreement on Gita. I learnt that even if there is absolute
 truth in Gita, it can not manifest in every heart, though
one can keep sharing it; as a part of one’s
SWADHARMA. Individual and global blossoming would
keep on manifesting appropriately as and when the time
ripens; though not permanently; and though not in exactly
the same manner as we anticipated!
Is it alright if we share our perceptions without
adequate study?

There is NO limit to which Gita can be studied. Gita is
infinite in every way, even though she contains only 700
verses. Hence there should be no inhibition to share
whatever we want to share about Gita.

Sharing the spirit of Gita; even while studying; has the
advantage that repetition of principles of Gita helps us in
developing and strengthening our convictions. Thus apart
from introducing the others, or tallying our perceptions
with others, or getting the chance to learn from others
correct ourselves if necessary it helps us in our own
blossoming. In addition, through sharing the spirit of Gita,
we are able to influence the local and global environment
and make it friendly for uninterrupted study of Gita and
blossoming of individuals and the world. Thus sharing of
the spirit of Gita (as per our understanding) is essential and
vital, for bravely and wisely defeating the dark anti
universe and antihuman forces!


What is the essence of the terms used in 7th and 8th
chapters?

At the end of 7th and beginning of 8th chapter; there is
mention about (KSHARA) ADHIBHOOT, (PURUSHA)
ADHIDAIVA, and (SWABHAVA) ADHYATMA,
(AKSHARA) BRAHMA, ADHIYAJNA (AHAM) and
(VISARGA) KARMA.

ADHIBHOOT is a perishable aspect of universe including
human beings.

Individual consciousness or the unchanging vitality is
called PURUSHA (In Ayurveda, referring to individual
case; this is called CHIKITSA PURUSHA).

The essence of the intricate relationships between control
systems and the functions and the mechanisms are called
SWABHAVA or ADHYATMA. It is “physiology” of
nature (Actually physiology means study of nature if one
refers to the word in Greek)!

ADHIYAJNA is Lord Krishna i.e. cosmic consciousness
that illumines everything and everybody.

VISARGA is also called KARMA which is nothing else
but the appearance (manifestation) and dissolution of
universe in the consciousness. This concept is somewhat
similar to manifestation and dissolution of our subjective
world according to the evolution of our consciousness!

AAKSHARA is called BRAHMA. The substratum of or
backdrop of eternal consciousness that encompasses from
in and out the whole universe, space and time is called
AKSHARA (BRAHMA).
Thus to him or her, whose consciousness merges with
absolute consciousness, the whole universe appears to be
but a reflection!

This explanation pertains to holistic conceptualization of
individual and universal existence. The semantics vary
from different schools of thought. Hence my interpretation
may not be exact like mathematical calculations. But the
essence is that; one, who learns about his trans-temporal
essence; and relationship with the fleeting body, society,
universe and a variety of physical, chemical and
psychobiological activities; learns to “free the lower self”
through SWADHARMA and in turn, helps others to attain
the same freedom and blossom to culminate in absolute
light.

Can promoting Gita come in the way of one’s
progress?

Promoting or sharing per se, do not come in the way of
progress. In fact they can boost our motivation and
strengthen our determination and tenacity to study and
progress.

But; inadvertent, impatient and desperate efforts (and not
just sharing) to teach (in spite of having not assimilated our
perceptions of Gita) others; are often of imposing nature;
and boring to the brim to those who are not interested! This
is because we are deficient in our perceptions and/or
because those; whom we are trying to teach; are not merely
thoroughly stuck in, but are also proud of their petty
pursuits. Hence many times our efforts are met with
deceptive appreciation; or adverse remarks and even
humiliation or insults.

Hence it is said in Gita (18th chapter) that do not teach Gita
(out of your obsession, ego, whims, fancies, even if they be
otherwise selfless; or with any other petty purpose); to
disinterested and dubious individuals.

However such unpleasant experiences; are not uncommon;
because usually one who studies Gita feels the urge to share
it with others…rather urgently! But from such
experiences; if we learn our mistake and study with
double enthusiasm and commitment, then nothing
comes in the way of progress. That cosmic
consciousness takes care of our (as well as global)
progress and blossoming!

Hence; many all time great authors like Adya
Shankaracharya and Dnyaneshvar wrote their invaluable
commentaries on Gita for the benefit of world, they did so
in full concurrence with cosmic consciousness ((not out of
obsession, ego, whims, fancies, even if they be otherwise
selfless; or any other petty purpose). Moreover they did not
impose it on any specific individual or section of people.
Hence their contribution is (and should be) adored world
over.
What is the purport of 9th chapter?

In 9th chapter Lord Krishna briefly explains how He (His
cosmic consciousness) manifested and absorbed the
universe from time to time.

He further clarifies that those whose constitutions and
especially neuroendocrine systems are NOT integrated,
have no inclination to devote themselves with innate
feelings to Lord Krishna (cosmic consciousness). They are
handicapped in this sense. They can not enjoy the
invigorating charm of deepest and selfless love! They may
pursue petty goals and may achieve them successfully if
time is favorable; and lose in such pursuits; when time is
unfavorable but suffer in both cases due to pettiness.

However, those who get the taste of Lord Krishna (cosmic
consciousness) fall in His love. They live in full
consonance and care of the absolute truth. They do not get
harassed or entangled by petty problems.

In 9th chapter Lord Krishna explains to Arjuna that all those
who worship different deities (out of ignorance and for
personal gains) also reach him, in the course of time.

He asks Arjuna therefore to unite with his higher
consciousness i.e. Lord Krishna (cosmic consciousness);
rather than getting dragged into petty pursuits.
The verse towards the end; in 9th chapter referring to
women, VAISHYA and SHUDRA may give impression
that it is derogatory to these groups. But that is not so.

There are subtle physiological differences amongst
different people and males and females; due to variations in
hormones, sex hormones, neuro hormones, predominance
of right or left brain, other aspects neurological
development, influences of conditioning (causing
differences in memory, linguistic skills, mathematical
skills, capacity to visualize, capacity to discern notes of
music, ability to read in between the lines, thinking non
sequentially, aggressiveness, submissiveness, calculative
capacity, skills in handicrafts, analysis and so on). These
differences do not indicate inequality (in exploitative spirit)
but merely differences. Lord Krishna says these qualities
indicate aptitude and proficiency in a particular field; but
every possible quality has access to the spirit and
benevolence of Gita.

While writing this, I came across sudden financial
difficulties. The recovery agents from bank came home and
discussed the matter.

All the philosophy seemed to be redundant and useless.
Everything seemed to revolve around money. I seemed to
be a helpless creature, worse than someone knowing
nothing about Gita. I developed pity for myself.
But within few minutes, the grace of Lord Krishna (cosmic
consciousness) engulfed my consciousness and made me
realize that this incident itself (and such innumerable
incidents) is “a miniaturized version of war in Gita” and
has to be participated triumphantly and conquered! I
realized that writing on Gita; has to be coupled with actual
mastery over and detachment from dragging impact of
feelings of self respect, family relations, financial risks and
public reputation and even life! That is the spirit of Gita!

I got back overcame my disturbance and decided to write;
come what may! I realized that; being unshakable and
dignified in NAMASMARAN i.e. in the essence of Gita;
irrespective of anything and everything; is SWADHARMA
for me (and possibly for everyone). Thus it would be clear
that; I am continuing to learn and follow SWADHARMA;
every new moment!

I have also begun to realize that this quality of being firmly
positioned in NAMASMARAN i.e. in the precise purport
of Gita; is extremely useful for blossoming individual and
universe especially if acquired by people involved in
leadership of different types and management in different
fields.

Nov 12, 2009, 8:45 pm

In the 4th chapter, 9th chapter, and 10th chapter Lord Krishna
assures Arjuna that irrespective of any vices and/or sins the
individual gets freed; through devotion for Him. He also
says this in 18th chapter.
How to reconcile this assurance with the notion
that good deeds yield good results and bad deeds
yield bad results? Is it not contradictory? Does it
not contradict the expectation of justice in society?

I used to really get perplexed by such statements in many
other hymns also.

But now it appears, that what ever is visible; is only
superficial and hence partial truth and not necessarily a
complete one. So condemning some one as criminal can be
fallacious. Similarly the connection with Lord Krishna i.e.
cosmic consciousness may not be apparent. Hence even if
an individual appears to be a sinner or a criminal, he could
get emancipated instantly through his connection (which
may not be apparent); with cosmic consciousness.

If we appreciate this, then it would actually help our legal
system to evolve; from callous, irrelevant and lopsided and
unjust pedantic arrogance; to enlightened holistic
perspective and structuring of laws and their
administration; closer to natural justice!

In individual life this is important as it can take away the
burden of being judgmental; about ourselves and others;
from our head and reduces the nuisance of our ignorance to
others!
It is necessary however to also appreciate that Gita
certainly does not undermine the role of ethics and decency
required in healthy intrapersonal and social harmony and
dynamics. This is because; the concept of good deeds and
bad deeds pertains to what we do for individual and global
blossoming, especially when we are not in apposition to
understand or realize cosmic consciousness. Hence the
commandments, decrees or precepts are formed and flow
through the generations in the form of traditions and
conventions, customs. , understand the intricacies of
philosophy. It should be clear why Gita elaborates on good
deeds and bad deeds in 16th, 17th and 18th chapters besides
in 9th also and advocates all, but especially those who can
not comprehend the cosmic dynamics, and hence doubts; to
follow these precepts! These precepts play a vital role in
individual and social harmony.

The essence of the two apparently contradictory
statements becomes clear, through NAMASMARAN.

At the end of 9th chapter; Arjuna (and we) probably
becomes conversant with the life struggle and how to focus
on the absolute truth common to individual existence and
the universe.

Why is the purpose of narration and showing the
cosmic nature in 10th and 11th chapters
respectively?
But since Lord Krishna has described SWADHARMA
through 2nd, 3rd, 4th, 5th, 6th chapters; and one‟s position in
cosmic dynamics and the cosmic consciousness in 7th and
8th chapters, and since in 9th chapter, Lord Krishna asks
Arjuna to devote to Him (cosmic consciousness); Arjuna
has a question about Lord Krishna‟s cosmic nature; and
how to worship or devote this cosmic nature of Lord
Krishna.

10th and 11th chapters depict of this cosmic nature of Lord
Krishna.

Lord Krishna elaborates how He is the root cause or seed of
the seen, unseen, and conscious, subconscious and
unconscious universe. He further assures that He enlightens
the seekers of truth; who are completely consumed and
hence keep interacting intensely about the truth i.e. Lord
Krishna; in ecstasy!

Lord Krishna then describes various components of
universe, which broaden and expand one‟s vision,
paradigm and perspective to become as objective as
possible.

In 11th chapter, there is actually
VISHVARUPADARSHANA. This means Arjuna is given
special eyesight on the basis of his preparation in 10th
chapter, and actually shown the infinite nature of Lord
Krishna.
Obviously; this “seeing” is not actual seeing by visual
system, but through opening up of the consciousness of
Arjuna. This is why Arjuna “sees” the future fate of
warriors. This vision is mind boggling!

Arjuna is afraid of this sight because this requires
disappearance of the subjectivity which is like death itself!

Arjuna therefore requests Lord Krishna to appear in front
of him as a human body.

This is a very important point of transition from focusing
and worshipping the cosmic formless reality to focusing on
the human form of the Lord, which is relatively easier
because you can allow the subjectivity to gradually
disappear.

This is the reason and basis; of why most of the saints and
scriptures like Shrimad Bhagavatam advice common men
to worship God in form and practice NAMASMARAN,
which is the subtlest non visual, non olfactory, non
gustatory (in short non sensory) form of the Lord! It
(NAMAMSMARAN) transsensory or suprasensory and
 hence; when practiced by an individual; can at best; be
barely “heard” by his inner sense of hearing, which is quite
unlike the “hearing” of sounds produced outside.

Nov 13, 2009, 10:00 am
In 11th chapter Lord Krishna endows Arjuna with
“objective vision” or extrasensory vision; by lifting him
from his subjective realm and perspective. Arjuna “sees” or
actually experiences the cosmic consciousness. This
“vision” or actual experience of objective reality is
unfathomable in every sense, because of our yet
undissolved subjective existence! For the same reason it is
frightening. It is like moving with supersonic or
superphotic (faster than the speed of light) speed. Arjuna
experienced something similar to (but more complex than)
high speed centrifugation or high speed revolutions
creating destabilizing vertigo upsetting all body and mind
systems.

Arjuna went beyond time and sense of time seemed to have
lost. He actually “saw” the panorama spread over ages and
millennia. He saw generations after generations getting
dissolved in that consciousness. He “saw” the seekers of
truth worshipping that consciousness and the ignorant
oblivious of Him; being afraid and running from Him!

Arjuna realized that Lord Krishna; the human form in front
of him is actually cosmic consciousness pervading him and
his consciousness in and out and from all sides. He felt
stunned by this unparallel experience of omniscient,
omnipresent and omnipotent God. He was overwhelmed by
the experience of what is implied by the terms unborn,
immortal and infinite! He realized what is meant by the
origin of universe and the destination of the universe. He
sensed what consciousness beyond consciousness is; and
origin and culmination of all spiritual, intellectual and
emotional endeavors in literature, art and science; practiced
by human civilizations, knowingly and unknowingly in the
pursuit of the “truth”; are!

Since this experience is similar to that of getting burst or
exploded from within; it is destabilizing and shattering,
even though it is thrilling and exciting in ultimate sense!

Arjuna therefore while getting saturated and suffocated,
urged Lord Krishna to reappear in human form!

This is precisely the point of idol worship; actually this
word idol worship is very superficial and narrow and does
not convey the spirit. It is aptly called MURTIPOOJA. The
cosmic consciousness is brought in human or other form
and then worshipped. This practical and simple way of
connecting with the cosmic consciousness has been
welcomed by billions of people for millennia.

The saints; as alluded to; earlier; have further made it
simple by practicing NAMASMARAN and preaching it
and thereby made the enlightenment accessible; to billions
of people for generations gone; and generations to come!

Lord Krishna reappears in His human form (still as a murti
of a deity with four hands, so as to distinguish Him as
different from ordinary human being) and explains to
Arjuna that it is possible to not merely, know and reach
Him, but actually merge with Him; through devout love
with absolute fidelity and loyalty. In my view Lord Krishna
implies here; that this unconditioned and devout love is the
culmination and pinnacle of all penance and efforts (such
as PRANAYAM, ASANA and others). This is YOGA of
YOGA or YOGA attained through YOGA or
MAHAYOGA!

At the end of 11th chapter; Lord Krishna asserts that
SWADHARMA i.e. every moment lived in His
consciousness or remembrance; characterized by inimitable
and sublime love for everyone in the universe; which
signifies supreme form of universal unity; certainly takes
an individual and hence billions of individuals to His
supreme abode!

In 12th chapter, Arjuna, like any genius (after
“seeing” “cosmic formless form” and “deity form”
of Lord Krishna); probably realizes the necessity
to confirm (for the benefit of billions) the Lord’s
opinion about the nature of worship, and hence
requests Lord Krishna to explain the question,
“which type of devout love; amongst the two viz.
that for formless cosmic consciousness; and that
for a specific form (idol, murti or NAMA); is
preferable and conducive to individual and global
blossoming?”
Lord Krishna explains that it is quite difficult to remain
focused on “formless cosmic consciousness”, (though those
who can do this; and have supreme love for everyone in the
universe; reach Him); hence worshipping Him in some
form, (because it is not practicable for a common man to
comprehend, remember and realize every moment the the
self realization or the realization cosmic consciousness and
its application in day to day life) and also by doing every
activity in His remembrance (and offering Him, because
everything actually belongs to Him) is desirable. He further
advises Arjuna (and every one in the universe) that even if
this also may be found difficult; one should persist on it.
Because, through consistent and persistent efforts, the
individuals reach Him and blossom step by step from
conceptualization and practice; to enlightenment; to
composed or integrated mental state; to detachment for
every result (the fleeting gains and losses); to absolute all
enlivening, all empowering and all enlightening peace!
Lord Krishna briefly describes the great characteristics of
such an individual (and hence the society) and assures
Arjuna that following this path is like drinking the sap of
immortality and being one with the eternal source of love
that emanates through generations after generations!

What is the relevance of the description of
KSHETRA KSHETRAJNA etc. in 13th chapter?

Lord Krishna probably thought that Arjuna (and many
others like him who are like limbic system, autonomic
nervous system, neuroendocrine system, endocrine system
etc. associated with instinctual and emotional; and
conscious and subconscious behavior and hence) is not yet
tuned to this kind of enlightenment. In other words the
enlightenment did not yet seep down and did not yet
percolate into the bones and into every cell! In such
situation it became necessary to explain the purport from
different angle, in still somewhat different language, and
with different semantics.

Thus in 13th chapter Lord Krishna explains the meaning of
KSHETRA, KSHETRAJNA, JNANA and JNEYA, which
mean body with all its systems, knower, knowledge and
object of knowledge; respectively.

All this is explained in scriptures such as
BRAHMASUTRAS elaborated by rishis, which revolve
around, spring from and culminate in Lord Krishna i.e.
cosmic consciousness.

PRUTHVI, which broadly means all particles,
AAPA, which broadly means all liquids, TEJA, which
broadly means the fire principle, VAAYU, which broadly
means all energy and AAKASHA which broadly means
space are called PANCHA (five) MAHABHUTAS.

BUDDHI, AVYAKTA and AHANKAR constitute the
subtler aspects of human beings such as intelligence,
unapparent forces and the subjective schema (of one‟s own
and the universe) forming conceptual framework.
These eight embodying various instincts and emotions
constitute KSHETRA.

The knower of this KSHETRA is KSHETRAJNA i.e.
cosmic consciousness i.e. LORD KRISHNA.

It has to be conceived that this consciousness when
restricted or limited to KSHETRA i.e. human body and
associated phenomena, constitutes the KSHETRAJNA in
that respect.

JNANA is knowledge; which is not merely information
collected by an individual but enlightenment through study
of ADHYATMA i.e. holistic physiology or study of
intricacies of the dynamics of nature (KSHETRA); and
consequent intellectual, emotional, instinctual and physical
behavior of an individual!

JNEYA is object of knowledge; which in ultimate respect
is only one; final reality; viz. BRAHMA.

It is without beginning and end. It is neither true nor false.
Here true and false refer to concept of “is” and “is not”.
“Is” and “Is not” are plausible only with reference to space
and time in view of the three dimensional nature of
everything and its durability! Hence it is beyond “is” and
“is not”! It is conceived as:
It has countless hands, eyes, ears, mouths and so on. It is
said to encompass everything; space, time and all
individual consciousnesses. It incorporates all sensory
perceptions and beyond it all! It is beyond all describable
attributes as it is beyond the language of quality (words)
and quantity (numbers). It is detached as well as attached
and it is beyond all qualities and yet experiences the
qualities! It is present inside and outside of everything and
it is static as well as dynamic. It is extremely subtle and
hence beyond perception and is infinitely away as well as
in vicinity. It is beyond all light and all darkness, which are
functions of visual systems! It is the knowledge as well as
object of knowledge and ever present in the core heart of
every one.

All these qualities are described to reinforce the super
concept; of cosmic consciousness.

The BRAHMA or PURUSHA and PRAKRUTI are said to
be free of beginning and end.

PURUSHA can be conceived as consciousness and as the
root of every expression or manifestation, which act as
fields and rest all with beginning and end and changes;
constitute contingent aspects viz. the GUNAS.

Understanding these concepts helps an individual to
identify himself/herself as being increasingly closer and
closer or being in common with the cosmic consciousness
and begins to see the happenings in the universe and
individual life as products of PRAKRUTI and GUNAS.
This is progressive liberation. This liberation becomes
possible because the individual sees that cosmic
consciousness is like immortal, eternal space that is
essential component for everything that happens in
universe but neither participates in the activities nor gets
influenced by them and it is like Sun, which illumines the
universe without actually “going” to the nooks and corner
and without actually “becoming” part of those places.

What is the importance of the description of
GUNAS etc in the 14th chapter to the blossoming
of mankind?

Lord Krishna then describes the “applied” aspects of the
holistic physiology viz. the implications of the contingent
GUNAS; in human life (with undoubted impact on the
universe) in 14th chapter.

Nov 14, 2009, 10:10 am

Gita is the nucleus of conceptual and actual world unity and
harmony.

When I was more immature than what I am today, I could
not appreciate the benevolence of Gita for the universe.
Those days, I preferred to read Maxim Gorky‟s “Mother”
in preference to Gita for the blind children. The “Mother”
and leftist literature in general; analyze the global problems
in a rational way and take you a step forward in breaking
the shackles of individualistic pettiness. Hence they are not
counterproductive or retrogressive, but they should be
transcended by studying Gita. Gita imparts the vision of
universal unity and harmony. Gita frees or liberates
everyone with various characteristics, attitudes, beliefs and
endeavors! Far more important is the enlightenment in
respect of death and immortality in one‟s life that
demystified n Gita. Gita gives this freeing knowledge
everyone and guides, to actually realize it and merge with
cosmic consciousness.

But this holistic perspective makes Gita somewhat
ambiguous (for most people) and vulnerable to attacks from
fascists, fundamentalists, and extremists and overall those
people; who are trapped in bigotry of one kind or another.

But the spirit of Gita is bound to be triumphant in her role
for ages to come; as she has been in the past!

Lord Krishna reiterates; that every thing in universe
including the GUNAS; such as SATVA, RAJA and TAMA
result from the cosmic consciousness. This may be
considered to be a kind transduction or transformation of
the consciousness into energy that mobilizes the matter
according to the characteristics of the matter (which also
develop from consciousness).

From the interplay of consciousness, time, space, energy
and matter the world appears as it does; which in turn is
due to our consciousness veiled by our physiological and
subjective perceptions!

Making it simplified; SATVA, RAJA and TAMA indicate
different characteristics of every thing such as being nearer,
in between and away from absolute consciousness!

SATVA therefore is a quality that blossoms knowledge and
activities conducive to freedom i.e. reach the cosmic
consciousness, RAJA multiplies intensity of feelings and
the activities born out of subjective concepts and pursuits;
and TAMA enhances decomposition, degeneration and
downfall in the abyss of darkness of ignorance.

Gita is global, because you can see people with varying
preponderance of; SATVA, RAJA and TAMA all over the
world; contributing to; blossoming, day to day working and
mutilation of the world respectively.

Following account can make this point clearer. Thus:

TAMA constitutes ignorance, indolence, slumber,
irrationality, irresponsibility, fanaticism, viciousness and so
on; RAJA constitutes restless study and collection of
information, dynamism (usually out of petty pursuits),
rational and analytical thinking without synthetic or holistic
perspective, being vigilant and/or anxious, discipline,
readiness to study the point of view of others and analyze
according to one‟s own conceptual framework and attitude
conducive to liberal individualistic progress (which
generally come to loggerheads in the course of time) and
SATAV constitutes buoyant serenity of mind, agility and
swiftness in over all behavior, focused attentiveness,
rationality complemented with holistic approach, natural
awareness of SWADHARMA; the culmination of
universally benevolent “discipline”; generosity and loving
attitude towards all variety of perspectives as originating
from one; and perspective conducive to holistic progress
that ensures progressive complementarity and sublime
harmony.

However, GUNAS generally bind people in some kind of
subjectivity and hence the natural blossoming invariably
leads to freedom from the influence (not absence of) and/or
veils of every GUNA.

This is highly idealistic state, but resides in every heart
though one may be oblivious to it!

Thus in one sense spirit of Gita resides in every heart;
(though some may be unaware of it); and governs the
dynamics of human behavior! As majority becomes aware
of this invaluable treasure of enlightenment and
empowerment in their hearts (through practices such as
NAMSMARAN), the spiritual renaissance would manifest
in every nook and corner of the world. The hallmark of
such spiritual revolution would simply be; the awareness of
this treasure in their hearts; rest all would follow!
What is the significance of the symbolic
description of ASHVATTHA tree?

In 15th chapter, there is an analogy of ASHVATTHA tree
to describe the universe and universal consciousness on the
one hand; and the individual and individual consciousness
on the other, thereby highlighting the unity between the
two.

One is tempted to assume this as identical with anatomy of
the central nervous system, which is vital in individual life.
But this symbolic description is simultaneously applicable
to individual (anatomy and physiological observations) and
the universe. (It appears that is also applicable to every
particle and species of life in universe).

From human anatomical and physiological point of view;
human brain is the seat of consciousness. It is at the top,
forming the root or seed of consciousness; the branches in
the form nerve fibers spread up and down into plexuses and
peripheral nerves and billions of receptors; (the nature of
which corresponds according to Gita, to the causative deeds
of the individual in the past, and the individual enjoys or
suffers more or less exactly according to the inputs
(determined by the past deeds) from these nerve fibers and
their receptors! In fact the whole body results from the past
deeds! Indeed the consciousness gets trapped in these sense
organs and the person becomes bonded and suffers to a
greater or lesser extent!!
The human being becomes free after returning of his
consciousness from the periphery to the center or the root!

This is analogous to cosmic consciousness; that also gets in
some way “trapped” in the universe; and returns towards
his origin at the time when the universe gets dissolved back
into its roots!!

In other words Gita beautifully shows the commonality
between the individual blossoming with universal
blossoming. In other words this may be called reorienting
and reestablishing oneself in one‟s own position! This may
also be called returning to one‟s own self!

This consciousness reachable by an individual is the same
as universal consciousness that illumines the entire
universe.

One can always say that this is a poetic imagination, which
 it is; but in the sense that it transcends the subjective
reasoning! Gita is beyond human (whether poetic or
scientific) imagination.

Anyone however, can verify the spirit of Gita for himself or
herself (and inevitably with the world, because the light of
Gita cannot remain restricted to one‟s subjective or petty
self!)!
Is it not unnatural or unphysiological to consider
the physiological qualities; as 6 (SHAD) enemies
(RIPUS)?

In 16th chapter there is description of qualities conducive to
downfall of a person (getting increasingly distanced from
and oblivious of one‟s true self i.e. cosmic consciousness)
and essentially correspond to the preponderance of RAJA
and TAMA described in the 14th chapter.

The way to overcome these influences of negative forces
called ASURI forces; is SWADHARMA and step by step
victory over the KAMA, KRODHA and LOBHA.

The rejection of scriptures by an individual is usually out of
impulsiveness arising from the slavery of KAMA,
KRODHA and LOBHA, (desire, agitation on not getting
the desired and addiction) which are three enemies of an
individual; because they trap one‟s consciousness and drag
away from the true self of an individual.

Many times I used to feel that KAMA, KRODHA and
LOBHA are all natural, physiological and normal. Gita
teachings are antinatural.

But now I realize that my standards of “natural,
physiological and normal” were mediocre and born out of
intellectual lethargy and slowness. I now understand that
physiological is not a static term. Hence what is
physiological in immature state would be pathological in
mature state. What is physiological in primitive state would
be pathological in evolved state.

But having considered the differences in many
environmental conditions the scriptures written thousands
of years ago, in one part of the world; may not be exactly
applicable in another part of the world and in present
situation.

Hence the emphasis is given by Gita on focusing on devout
love (SHRADDHA) for cosmic consciousness! This
essence is reiterated by saints from all over the world and
from all religions and in terms of remembering the cosmic
consciousness through repetition of a name of God
NAMASMARAN, or OMKAR according to that tradition
or religion

What role is played by food (AHAR), yoga
techniques and penance (YAJNA, TAPA and
DANA), committed conviction (SHRADDHA)
etc.; described in 17th chapter (apart from 4th and
6th also)?

In 17th chapter there is explanation about three types of,
(salient aspects of behavior) for the benefit of an individual
in search of truth!
The sketchy description gives broad guidance about
principles of behavior useful in individual and global
blossoming and global policy making!

In essence, the SHRADHA and consequent endeavors are
differentiated according to the GUNAS.

SATVA type worship divinity, RAJA type worship
affluence, magic and even devilish forces and TAMA type
worship evil spirits and dead bodies.

SATVA type eat the food conducive to inner blossoming
and enlightenment (usually fresh, sweet and empowering
fortitude), RAJA type eat food conducive to multiply the
vigor and indiscriminate desires (usually spicy and hot,
including some types of non-vegetarian food) followed by
ill effects, and TAMA type like stale, fermented, rotten,
stinking (e.g. some types of cheese and fish) leading to
further ignorance, or dullness.

SATVA perform YAJNA a procedure to invoke cosmic
consciousness for satisfaction, RAJA type for petty pursuits
and socio-political gains for prestige and acclaim and
TAMA type do it (for even worse purposes) and without
adhering to the procedure, and without any interest,
concern and expenditure!

The purity, decency, humility of body and conduct, with
respect to deity, teachers and enlightened individuals is
called SHAREER TAPA. The appropriate and benevolent
dialogue and study of the nature is called VANGMAYA
(related to intelligence and speech) TAPA. The observance
of abstinence from speech (unnecessary talk, gossip or any
kind of impulsive expressions), on the one hand and
experience of noble feeling and the expression of this noble
feeling and selfless love; is called MANAS TAPA.

Out of these; TAPA without any petty expectations is
called SATVIKA, with expectations of socio-political or
some other gains is called RAJAS and with fanatic
endeavors with malafied intentions of harming the others is
called TAMAS TAPA.

DANA i.e. donations (cash, or kind) are also categorized.
Thus when given selflessly as a part of SWADHARMA it
is SATVIK, given with discomfort due to excessive love
for money, with intentions to extract excessive benefits is
RAJAS and when given at wrong place, to wrong person
(obviously with ill intentions) it is called TAMAS.

At the end it is summarized (endorsed and reiterated by
saints from all over the world and from all religions) that
every activity should begin and end in thankful
remembrance of the name of God (called
NAMASMARAN or OMKAR) symbolizing cosmic
consciousness (from Whom everything is born)!

It is also clarified that; if intelligence, emotions, instincts
and body are not integrated and not focused in totality
(SHRADDHA) on cosmic consciousness, then the process
of blossoming and enlightenment is jeopardized.

It is essential to appreciate that Gita cares for and nurtures
the universes!

Therefore there is a consideration about why people behave
in away they may not like! The physiological impulses
when uncontrollable (KAMA) blur the consciousness and
antinatural behavior results as explained in 3rd chapter!
Hence we find chaos and indiscriminate violence towards
self and others. These people involved in these antinatural
and antihuman activities; may not heed and follow Gita as
they are not in a position to listen and understand. But it is
for the leaders to understand and follow. They should
create an environment conducive to better control of the
unabated physiological urges, which can be destructive to
individuals and the societies.

The guidance about food (AHAR) and various techniques
(VIHAR) described in 4th,, 6th and also in 17th chapter may
also not be accessible to all in the present situation. But this
guidance is also meant for those who understand and lead
the societies; world over. They have to design plans and
policies to make such food available which would blossom
individual and social consciousness.

The guidance about confusion (SAMMOHA), doubt
(SAMSHAYA) or lack of committed conviction
(ASHRADDHA) in 3rd 4th, 7th, 9th, 16th, 17th and 18th
chapters may appear harsh, as there is warning that if we
get trapped and carried away by these qualities, then we
would cause our own as well as others‟ downfall. But this
disease of confusion, doubt and committed conviction
creates a chasm between our lower consciusness and us and
gets reflected in individual and social life, all over the
world, and hence must be diagnosed and warned about!

But one must remember that Gita not only diagnoses but
also provides the solution and a definite assurance that if
we focus on our own highest consciousness i.e. our true
self; then we all from all over the world would certainly be
freed from all the miseries.

In 18th chapter many points from previous chapters are
repeated and emphasized again in a kind of useful
summary.

Thus terms such as SANYASA, TYAGA, JNANA,
KARMA, KARTA, KARANAS, ADHISHTHAN,
KARTA, KARAN, CHESHTA, DAIVA, JNANA,
JNEYAM, PARIJNATA, KARANAM, KARMA,
KARTA, BUDDHI, DHRITI, SUKHAM, BRAHMANA,
KASHATRIYA, VAISHYA, and SHUDRA are explained.

What I understand and deduce, from these is as follows.
SANYASA is giving up all activities of personal desires.
SANYASA is invariably associated with dedication to
cosmic consciousness. SANYASA is associated with
responsibility of the whole world, not just one‟s family.
SANYASI is not the same as an inert and indolent creature
incapable of earning. He is not a popper or a beggar. So
besides renunciation, union with cosmic consciousness
(YOGA) is inseparable from SANYASA.

TYAGA is giving up all results or fruits of actions.

According to Gita, the activities prescribed in scriptures for
common welfare should be performed without ulterior
motives or expectations. This is especially true today, when
petty selfishness is dividing the world, individualism is
isolating the individuals and fanaticism in one form or the
other is perpetuating viciousness and destruction. It may be
clear that SANYASA, TYAGA and YOGA are not
separate from; but actually the most essential aspects of
mainstream life.

NIYATA KARMA means all activities included in daily
and seasonal or calendar routine for universal welfare. If an
individual abandons them because of petty distractions or
because of indolence, then it is called TAMAS TYAGA.

Abandoning the activities out of fear of bodily discomfort
(loss of money) is called RAJAS TYAGA and does not
lead to individual and global blossoming.
Thus forsaking the fruits and performing actions
(SWADHARMA) is called SATVIKA TYAGA.

Thus a person following SWADHARMA does not give
value or importance to the nature of the work and hence is
free of confusion and doubts.

Every activity has some components viz. ADHISHTHANA
the space or area or field of activity, KARTA the individual
consciousness operating, KARAN the means, CHESHTA
the actual dynamics and DAIVA, which means the unseen
environmental forces influencing the outcome.

JNANA, JNEYAM and PARIJNATA (knowledge, object
of knowledge and knower respectively) are the control
mechanisms bringing about actions e.g. neurophysiological
controls and KARAN, KARMA KARTA (means or tools,
action proper and doer) constitute the actual components of
actions.

JNANA is classified as TAMASIK (fanatic and blind),
RAJASIK (rational and analytical but sectarian) and
SATVIK (unifying and holistic).

KARMA also is SATVIK (selfless SWADHARMA),
RAJAS (actions performed vehemently with individualistic
pursuits) and TAMAS (work begun without thought or
conscience and sense of proportion; and usually to harm
oneself or the others).
KARTA (doer) is also SATVIK (selfless, humble, buoyant,
enthusiastic and steadfast and courageous irrespective of
success or failures because of strength of conviction),
RAJAS (motivated by vested interests and hence harboring
ulterior motives and violent and vacillating in excitement
and depression) and TAMAS (ignorant, unskilled, dull,
crooked, vicious, cynical, melancholic and lethargic).

BUDDHI (wisdom) also is SATVIK (discerns desirable
and undesirable and freedom and bondage), RAJAS
(cannot discern and hence misinterprets desirable and
undesirable) and TAMAS (blunderous and disastrous in
every respect).

DHRITI (fortitude) also is SATVIK (composed and
integrated in every respect and focused completely on
cosmic consciousness), RAJAS (involved in various
activities for petty gains) and TAMAS (full of slumber,
nightmares, and bouts of sadness and arrogance and
shackling the individual in everyway).

SUKHAM (happiness) also is SATVIK (initially
unpleasant but subsequently benevolent), RAJAS (initially
pleasant due to indulgence in objects of pleasure but latter
precipitating misery due to loss of those objects or due to
their ill effects) and TAMAS (one which creates slumber,
perversion, bondage and destruction).

BRAHMANA, KSHATRIYA, VAISHYA and
SHUDRA constitute different aptitudes and constitutions,
suitable for intellectual and enlightening activities,
leadership and brave military activity, trading, rearing
cattle and farming; and patient and sustained provision of
services; requiring different skills respectively.

SWADHARMA i.e. act with complete dedication and
selfless involvement for individual and global blossoming
(through guidance from scriptures or from inner voice
through NAMSMARAN) helps us return towards our root
i.e. cosmic consciousness, even if our aptitude and skills
may appear to be inferior to those of others!!

Lord Krishna explains that following SWADHARMA is
itself the ultimate reward in life and everything else is born
out of ignorance and/or pettiness and hence
counterproductive i.e. taking us away from our root!

In the last few verses He asks Arjuna repeatedly to focus on
the true self i.e. cosmic consciousness and not get
distracted by any other subjective ideological,
methodological or superstitious considerations (SARVA
DHARMAN PARITYAJYA) and assures; in fact pledges
that He would liberate Arjuna of all bondages (PAPA)!

Arjuna understands and agrees to follow Lord Krishna i.e.
cosmic consciousness in the struggle of life!

Sanjay, the narrator, in the ecstasy of having heard this
dialogue and remembered the stunningly glorious persona
of Lord Krishna; declares his opinion that union of
individual consciousness (Arjuna) and cosmic
consciousness (Krishna) is itself the ultimate victory in
every possible way.


ADDENDA
NOVEMBER 25, 2009 03:00 PM

As I had mentioned earlier, for it is suitable to keep on
writing on Gita as and when it appears in mind, rather than
mechanically sticking to the sequence of chapters. Hence
after, I have “finished” writing on the content of 18
chapters, now I am again starting to add the addenda!

In chapter 3, Lord Krishna expresses His concern about the
common people, who follow the reputed individuals in the
society!

Even as this is grossly true; this is an obvious statement. In
addition to this obvious meaning, Lord Krishna appears to
imply that; in any system; the control mechanisms or the
regulating centers or the higher centers are followed by rest
of the component parts. This is true for the whole universe,
society and the human body also.

In other words; the higher self of an individual has the
responsibility to behave in tune with the cosmic
consciousness so that rest of the consciousness trapped in
the body systems also can follow the suite.

Similarly, the position of the leaders in the different fields
in society is that of the higher centers in the human body.
They must follow SWADHARMA so that the whole
society gets guidance and lives in order, unity and
harmony. If the leaders misbehave, then the society is
bound to perish.

This applies to human body also. If the higher centers in the
human body get deranged then the whole body would go in
disarray.

What is KARMAMUKTI or BANDHAMUKTI?

I seem to understand that this is nothing else but the
freedom of our consciousness from the shackling influence
of biophysical, biochemical and physiological activities.
This is possible through linking with the cosmic
consciousness, by anchoring to the name of that cosmic
consciousness called NAMA and remembering the NAMA
(called NAMASMARAN) is focusing on and getting linked
and gradually merged with the cosmic consciousness! In
Gita Lord Krishna is the cosmic consciousness.

NOVEMBER 26, 2009, 09:45 AM

How can TYGA be superior to DHYNA?
In 12th chapter there is verse, in which there is a
clarification about the culmination; of study into
knowledge or wisdom, of wisdom into composure of mind
(DHYANA), of DHYANA into KARMAPHALATYAGA
i.e. detachment from the results of actions; and of
KARMAPHALATYAGA into peace.

I used to wonder; how simple detachment from results or
fruits of actions could be superior stage just penultimate to
peace i.e. superior to DHYANA or contemplation of
cosmic consciousness or true self! The detachment
appeared simple and pertaining to mundane individual
experience. Moreover, simply getting detached from one
result of one action; could not appear to endow permanent
peace, because one could perform innumerable actions and
each time the question of detachment would arise.

It is clear however, now, that the detachment has far deeper
and cosmic meaning.

If and when I realize that that I am a part of cosmic
consciousness and KARMA is actually the manifestation of
the universe, then I realize that detachment is actually not
from personal actions, but from the universal action of the
cosmic consciousness! Secondly the detachment is not
from one or another action, but it is from all possible
actions of individual consciousness including all subjective
realm such intellectual, emotional, instinctual and physical
feelings and actions. It also includes all the physiological,
biochemical and biophysical actions going no in one‟s body
or rather being! Last but not the least; it includes peaceful
and loving renunciation of everything subjective in nature
and even the body at the end!

Once this meaning becomes clear, it becomes clear how
DHYNA culminates into KARMAPHALATYAGA and
how KARMAPHALATYAGA culminates into or
sublimates into peace!

KARMAPHALATYAGA here is really the MUKTI or
liberation and it is but appropriate that it is associated with
peace.

Can the all benevolent Lord punish?

In 16th chapter, there are verses, indicating the fruit of
hating the cosmic consciousness (Lord Krishna) in terms of
going into abysmal births and miserable end (GATI). The
meaning of these verses appeared to indicate the
consequences of one‟s actions and somewhat punitive
nature of the Lord! This appeared in contrast to the kind
and benevolent nature of Lord, (P.86), so much emphasized
by many saints. This appeared inexplicable, when one
pondered over the verses in 6th and 9th chapters stating that
even a sinner of worst kind gets liberation and in verse 18th
chapter; stating that ISHAVR resides in every heart and
governs and mobilized the living beings.
Now it appears that the verses in 16th chapter relate to the
ego of a person who separates him/her from the cosmic
consciousness and hence makes one arrogant and hate his
or her own connection with the cosmic self! In such a
condition, the Lord probably implies that he or she would
keep on reverberating in his or her own separated and
hence painful, miserable and helpless state. If you
experience the might of the shackling ego, you would agree
with this! However, after coming into contact with Gita and
getting immersed in Gita; he or she would begin to reorient
himself or herself with the true self or cosmic
consciousness and peace. This also you would agree if and
when you experience!

NOVEMBER 26, 2009, 02:00 PM

What is equanimity?

In 9th chapter, Lord says that for him every one is equal and
He neither loves nor hates (in a personal manner) any one.

This used be rather perplexing, on the background that He
says that He would punish those who hate Him! Moreover
it appeared absurd to equate good and bad people!

I now understand that even as Lord can see the unity of the
universe and the universe being present in Him and He
being present in every heart, we do not experience this
divinity residing in every heart, because we do not see it in
our own heart! Hence due our personal biases and
subjectivity we see individuals (including ourselves) as
good, bad, simple, shrewd, cunning, crooked, vicious,
vindictive, gullible, healthy, sick, happy, miserable etc.

Gita implies that it is natural for everyone to evolve in this
realization (because the Lord resides in every heart); which
the Lord shares with Arjuna. All the means described n
Gita (such as NAMASMARAN and many others not
directly and elaborately described in Gita) take us to this
realization.

How are SANYASA and YOGA interrelated?

In 5th chapter, it is said that SANYASA is not possible
without YOGA (SANYASASTU MAHABAHO
DUKKHAMAPTUM AYOGATAH…). This implies that
SANYASA and associated peace devoid of vacillations is
possible if the is loving bond (YOGA) is preserved.
Renunciation with contempt or hatred is not true
SANYASA and not associated with peace!

If you have subtle dislike for you spouse and you decide to
separate, then that is not SANYASA in true sense or
renunciation in true sense! It is merely a reaction of hatred!

Conversely, YOGA in true sense is bond of love with
absolutely no expectations. YOGA is being free from i.e.
renouncing every possible subjective consideration!
If you like your spouse so much that you cannot bear the
thought of his/her separation, then or you expect something
from him/her then bond of love is not YOGA or objective
impersonal love!

Thus; hatred and subjective attachment; are responsible for
mean, petty, prejudiced, inappropriate, unjust and suicidal
or socially harmful actions; which are followed by
perversion and/or bondage and suffering! This holds true
for every kind of subjective hatred and love.

Lord teaches us that renouncing per se is not true sacrifice
with objective perspective i.e. SANYASA and getting
possessed per se; is not objective love or YOGA.

In the course of evolution you rise above this kind of hatred
or subjective attachment. You learn and realize the rhythm
of life. You learn to enjoy the supreme love and supreme
sacrifice objectively.

Thus SANYASA is rising above all the subjective
framework and getting freed from it; and YOGA is the
absence of resentment and presence of loving fulfillment
(without any expectations) while you are rising!

Further; it becomes clear, that just as SANYASA i.e. true
renunciation; is impossible without YOGA i.e. bond of
objective love, similarly; the YOGA the bond of objective
love is not possible without SANYASA i.e. renouncing all
ideas, ideals, ambitions, aims, objectives and other
preoccupations; born out of subjective framework of mind!

In other words, rising into objectivity is truly a self
(subjective) less (detachment and SANYASA) and truly
loving (union with the cosmic self i.e. objective love, or
YOGA) act!

It has been repeatedly said that NAMASMARAN can help
in this!

What is importance of SATVA GUNA with
references to 6th, 7th and 9th chapters?

is said in 6th chapter that self control (moderation) helps an
individual to attain YOGA. But in 6th, 7th and 9th chapters it
is also said that those who worship me can attain me
irrespective of their conduct.

I think it refers to the fact that in general SATVA GUNA is
near to revelation of truth. But that is not always apparent
and perceptible to common man‟s eye. Hence it is also said
that Lord‟s devotee instantly becomes one with Lord as
stated in 9th and 11th chapters!!

This statement of Gita is particularly validated by the
behavior of AVALIYAS, who are nonconformist realized
souls such as Satam Maharaj, Gajanan Maharaj etc.
NOVEMBER 27, 2009, 3:45 PM

Was Arjuna was actually right in renouncing the war as he
stated at the end of the 1st chapter itself, that he was ready
to die without offering any resistance rather than
participating in the war for the sake of winning the
kingdom?

Apparently I was also in two minds when I read first
chapter. But in the course of time I realized that Arjuna was
kind and loving but getting derailed from his duty towards
himself and the society. I also realized that those justified
and upheld the view point of Arjuna were themselves in the
dilemma of identifying the enemy and fighting it! This is
also because of gross misconception about AHIMSA.

In my experience, when you are not sure about the identity
of the enemy; you are not convinced about fighting!

In short Arjuna had not identified his true self and hence he
had not identified the true enemy and hence was reluctant
to enter and participate in the war!

With the practice of NAMASMARAN; the nature of the
enemy becomes clear and you begin to enjoy participating
in the war with enemy inside and outside as a matter of
privilege of SWADHARMA!
How can we reconcile the idea of
KARMAPHALATYAGA and getting TYAGA
PHALA?

It is true that in 18th chapter there is reference to not getting
TYAGA PHALA by RAJASA TYAGA!

Here the Lord refers to the fruit or PHALA which liberates
us from all kinds of expectations! Hence this TYAGA
PHALA is quite different or in fact quite opposite of
KARMAPHALA which leads to bondage!

NOVEMBER 28, 2009, 7:30 AM


Are there 9 doors (NAVADWRA)?

In 5th chapter there is reference to 9 doors of the body. This
concept is well known. But is this true for females?

It has to be noted, that in females there are 2 eyes, 2 ears, 2
 nostrils, 1 mouth, 1 urinary opening 1 anal opening (9)
doors but there is also 1 more door and that is genital
opening viz. vagina, making 10 „doors‟ to female body.

I feel that questioning an authority is not insulting the
authority, but showing confidence that you would be heard,
attended to and responded to; properly. Not raising doubts
is like being closed and already prejudiced that if you
question; the authority would feel offended, insulted and or
may not be able to answer!

This point is minor one; with respect to anatomy, but
initially I was feeling inhibited to raise it, because of the
popular contention that scriptures should never be doubted.
Later I realized that by raising doubts; we do not reduce the
importance of Gita; but show that inspite of doubts in terms
of minutia, the essence of Gita takes us from our subjective
frame of mind; to the objective and cosmic consciousness!

How to deal with our instincts?

One point from 2nd chapter is about the description of the
deterioration (DHYAYATO VISHAYAN….) of an
individual due to entrapment in the dragging instinctual
forces.

I feel that as the feeling of attraction about opposite sex is
natural, hatred of it is not advocated in Gita. What is
highlighted is; how by focusing exclusively on the innate
core of one‟s self e.g. through NAMASMARAN, one
experiences the sublimation of most desires; especially the
sexual desire into sublime and respectful love! Hatred
about or slavery of instincts; such as sexual attraction; are
not conducive to individual and global blossoming! They
can not give warmth of romance or any other bond
involved in different relationships.
On the contrary, when we evolve from within; we do not
hate the opposite sex. We do not become bitter. We
experience and enjoy the sublime attraction in opposite sex
and not obscene carnal cravings. This is probably the basis
of worshipping feminine and masculine principles in the
nature, i.e. Goddess and God and not merely (male) god by
males and (female) goddess by females!

This holds true for all other instincts and desires and that is
exactly what is; the hallmark of the imminent global
culture.

I feel this point is extremely important for a person like me,
who is often afraid of a state of desirelessness, which is
dreadfully similar to total void or actually death. Hence I
reiterate that in the course of evolution our subjective
desires sublimate or culminate into cosmic or objective
desire/s and do not vanish. They vanish only as subjective
or petty preoccupations or obsessions. They vanish as
fanatic and exploitative compulsions. Thus Gita makes us
free and not hollow or empty! This is what makes us
fearless and buoyant! This positive content of Gita is
extremely reassuring and rejuvenating. It ensures
emergence of objective, cosmic and immortal love in the
feeble, fragile and frail body that we have! This is how we
realize our immortality; and that of; the self realized seers;
of the past!

How to reconcile the utopia of better world?
When I was charged with the idea of a better world, I used
feel totally upset, disturbed, agitated and at times
disheartened and depressed by any argument opposite to it
or negating it! Hence initially Gita used to depress me
tremendously because except the last verse of Gita, there is
not even an indirect indication or assurance of a better
world in Gita. On the contrary she seemed to be revolving
around the life and death and individual emancipation.

To accept that you have to follow your SWADHARMA
and not expect a global change was extremely painful and
appeared to be irrational, unrealistic, pessimistic,
deterministic, fatalistic and so disheartening and
depressing.

Now; even when it is becoming clear that it was the cosmic
consciousness that manifested in the conceptual form of the
goal of global blossoming (though; partially and/or
ambiguously; due to the constitutional limitations); in my
mind; it has been painful to give up that utopia of global
wellbeing, because, without it; the life has appeared
meaningless, purposeless, hopeless and dead! I have felt
impotent and helpless by the philosophy of detachment!

Gradually I have started realizing that this is not the
message of Gita! In stead; Gita reassures that my core is
immortal and that it is one with the spirit of Gita and hence,
would keep on manifesting from time to time through this
individual or that. Thus Gita gives full stop to the fear of
dying without accomplishing my dream and assures that the
global blossoming though not exactly as per my
specification; would continue from time to time and )!

Gita teaches us that, the world would continue to have
resurgence of cosmic consciousness and enlightenment and
the necessary and appropriate rectification!

Hence Gita teaches that I have; the freedom and privilege
to practice; the SWADHARMA with total involvement,
which ensures moment to moment ecstasy, that does not
depend on fruit! The universe is going to continue with its
characteristics and this enlightenment springing from Gita;
would also keep resurfacing from time to time through
generations! I am learning to free myself from the visible
changes (which are never permanent and hence deceptive)
of individual and global blossoming. I am beginning to
understand and experience my role, without unrealistic
optimism or pessimism due the inner assurance of eternal
continuity and periodic manifestation of universal
consciousness (and my spirit)!

SWADHARMA is neither a utopia that aims at visible
changes in the conditions of the people, nor is it shackled
by the pursuits; restricted to (visible benefits) in the
individual conditions! Neither it is pessimistic nor is it
optimistic. It is unconditionally victorious!

I have realized that even though I could once get elated; by
the idea of “working for the others” or “serving the
mankind”, I could never get the fulfillment or peace in it,
which I have started experiencing, these days. This is the
reason I have shifted from Marxism and other philosophies
and ideologies (as I understood) to the core of Marxism and
all of them (again as I understood)!

Gita teaches us; to go to our own core and also that of the
cosmos! Gita is immortal and hence she is going to keep
enlightening generations after generations and hence there
is no aim of or a mission of “permanent” or “defined” or
“specifically envisaged” global welfare! What global or
local changes would ensue; would be pleasing but
impermanent and changing; and would essentially be the by
product of the practice of SWADHARMA by individuals
like me from the every corner of world; and from millennia
to millennia.

However this was not as easy as it sounds. The SATVA,
RAJA and TAMA keep on interfering with the realization
of SWADHARMA; thus making the process tardy, difficult
and full of tribulations; probably designed for one‟s
chastisement!

November 28, 2009, 12:55 PM

Do we really care for Gita?

I just realized that today; it is Gita Jayanti.
I had read about government ban on many animal shows on
road, in circus and celebrations of NAGPANCHAMI in
Battis Shirala. Yesterday I read that 200 000 animals were
to be slaughtered in Deonar slaughter house. The study of
Gita can engender proper policy on animal slaughter. Mere
worship of Gita or mere hatred of Gita are not only sterile
but come in the way of individual and global blossoming
through SWADHARMA.

What is the meaning of NIRASHI?

At this point of time I want to discuss the word NIRASHI
used in 3rd and 4th chapters.

The word NIRASHI and UDAS are used in philosophical
literature pretty often and more often than not have given
me the impression of depression and frustration. I always
wondered then, how and why Gita is considered to be one
of the best counselors.

In fact, I have experienced getting frustrated, depressed or
ultimately helpless and indifferent; umpteen numbers of
times; with respect to many government policies and
happenings in the society! I guess; frustration, helplessness,
depression and indifference and melancholy are not
uncommon.

The clarification that emerged in my mind is; the words
NIRASHI, UDAS and possibly others with similar
connotations, do not mean getting frustrated. They do not
mean “giving up” or remaining “indifferent”!

They simply mean that you may not get the same results as
envisaged by you. Do not get vacillated and perturbed in
that event. Do not get disturbed. Do not get disheartened.
Do not get depressed. Do not lose hope. Remember that the
results depend on several factors and not necessarily on
your subjective liking or preferences. Hence they do not
indicate your incompetence. Not only one; but even several
failures per se; do not indicate your incompetence. So do
not judge and humiliate yourself from your failures. Just try
to keep on getting closer to your SWADHARMA (by
continuous rectification of your perspective and behavior;
thus bringing more and more accuracy in it, which is said to
be made easier by practice of NAMASMARAN).

Alternatively; Gita also teaches us that even if you get so
called tangible success, do not get enamored. Because
success also depends on several factors! It does not indicate
 (merely) your competence! Do not get excited and lose
your sense of proportion; as you may become arrogant and
indiscrete in terms of what is benevolent and what is
harmful to you and society. Further; being unrealistic, you
may get distanced from your true self and get degenerated
and decomposed!
Essence of Gita; realized in this way; keeps me far more
buoyant and triumphant in spirit; than what it otherwise
used to be.

In recent days; I am learning from Gita; that when our aim
or target is not convincing to our innate core (i.e. in
variance with SWADHARMA), then our performance is
also unsatisfactory, painful, miserable and/or socially
harmful.

Thus I was not convinced about the sectarian non-holistic
curriculum of the MBBS and MD and hence I was not fully
satisfied with my own performance in learning as well as
teaching! In addition; my resilience and tenacity to achieve
a particular goal in my learning and teaching career also
were not fully satisfactory to me! I think this is true for any
person and in any business, profession or duty.

When the targets, goals, laws and regulations are not
convincing, (in variance from SWADHARMA), then
performance and the involvement in any field become
unsatisfactory!

As and when I am convinced about my actions to the core,
i.e. identify my SWADHARMA, my enthusiasm,
buoyancy, resilience, tenacity, perseverance, forbearance,
courage and dedication and overall application also
multiply!
I begin to get ecstasy in every small thing I do and my life
becomes a source of unending vitality! This brings charm
and sweetness to all relationships, including family,
relatives, friends, peers, colleagues and so on, because my
patience, consideration, and flexibility also multiply! My
brittleness, fragility, impatience, obstinacy, whims, fancies,
adamancy, uncertainty, doubts, diffidence; all begin to
dwindle and make me more active, freer and happier, for
increasingly longer intervals of time!

November 28, 2009, 07:30 pm

Gita teaches us to carry on our activities without
getting trapped in the results. How to reconcile
various activities going on with specific objective?

In 4th chapter and latter in 7th, 17th and 18th chapters there is
reference to activities performed with intentions i.e.
expectations of returns.

Gita does not condemn them, but guides us on the path of
evolving further and performing actions decreasing
subjective intentions or expectations in tune with the
cosmic will through e.g. NAMASMARAN!

I have begun to understand that just as I went through
different stages of development; it could also be true with
other people. I must not expect a simultaneous, uniform
and regimentalized change!
I must understand and be considerate about the changing
activities with varying interests; depending upon the age
and stage of development of the people as has been the case
with me! I should not condemn people or should not get
disheartened because there is no change! Rather I should
provide (according to my capacity) assurance and solution,
in the form of perspective, policies, plans and
implementation conducive to individual and global
blossoming!

In fact from this point of view, it is important to realize
from time to time the importance of the accessories (food,
sleep, residence, company etc) helpful in merging with
cosmic will! In other words; just as we can not overlook or
undermine the importance of different needs, during our
physical development; similarly even in the process of
reaching the final stage of merging with cosmic
consciousness; we have to utilize and respect the skills,
techniques and specializations such as those described in
Vedic Karmas! This is why Gita in 2nd, 3rd, 4th, 17th and 18th
chapters advises us not to quit the activities but to evolve
from the activities of personal interest and perform
SWADHARMA!

Thus everything that helps to focus and get connected with
the cosmic consciousness must be done and not despised. If
we are atheist, iconoclast, nonconformist, (usually because
of inadequate study and petty ego, fanatic adamancy and
lethargy) then we may suffer from periodic depression,
which can be overcome through study of Gita and practice
of NAMASMARAN!

This became especially clearer when I read the excellent
translation and explanation of Shri Sukta by Pundit Shripad
Shastri Kinjavadekar. I realized that the practice of
SUKTAS, STOTRAS, ARATIS, and BHAJANS and so
on; helps in overcoming imminent depression, fragility and
fickle mindedness, which keep piling up subconsciously.

I seem to appreciate deeply that the inspiring, energizing,
encouraging, rejuvenating and revitalizing guidance about
performing all activities supporting and nurturing the
“ecstatic and freeing involvement in the SWADHARMA,
conducive to individual and global blossoming”; is the
greatest source of superlife in Gita, Vishnusahasranam and
NAMASMARAN!

November 30, 2009, 08:08 AM

Initially when I was studying, I thought in the 2nd
chapter itself there is sufficient clarification about
SWADHARMA; and hence where is the need for
further doubt and subsequent explanation about
SANYASA and KARMA and TYAGA? Isn’t it
redundant?
It is true that in the beginning of the 3rd and 18th chapters
there is repetition of doubt regarding SANYASA and
KARMA and TYAGA.

But the ideas of SANYASA, KARMA and TYAGA are
subtle and hence can be confusing when it comes to actual
practice.

This is because Gita perspective is expression of cosmic
consciusness. It encompasses the cosmos, society and the
individual consciousness and individuals. The processes of
transcending (SANYASA and TYAGA) and involving or
participating (KARMA), which are apparently
contradictory are basically complementary and uniquely
and excellently reconciled in Gita.

This becomes clearer as one keeps on practicing
NAMASMARAN.

These processes are related to blossoming and sustaining!
When one blossoms; the past form is given up and new
form is adopted, but the life processes within; go on in
continuity in a sustained manner. SANYASA is growth and
YOGA is the continued life!

It becomes clearer and clearer in an ongoing manner as one
keeps on studying and contemplating on Gita and
practicing NAMSMARAN.
This highlights the previously discussed point of rising
above without hating or trapped by the physiological
characteristics in the nature, society and the body and
consciousness encompassing them.

This understanding or realization also resolves the
confusion about KAMYA KARMA, NITYA KARMA, and
NAIMITTIK KARMA and so on. It is clarified that giving
up KAMYA KARMA is SANYASA. This has different
implications in terms of external appearances, but the
purport is universal. Thus SANYASA would mean
renouncing the profitable activities, which are at variance
with the SWADHARMA. Thus at different stages of life
individual renounces certain activities starting right from
suckling of milk.

Similarly a brahmin (actually it is pronounced as
BRAHMANA) does not indulge in the activities of
KSHATRIYA (martial activities involved in protection and
safety of the society) or VAISHYA (trading) activities.
This is a kind of SANYASA.

Moreover, just as a ripened fruit drops from the tree and is
eaten by animals or man, in the same way, in old age the
individual renounces direct administrative involvement
while continuing with the essence of activities conducive to
individual and global blossoming.

TYAGA meant giving up the KARMA PHALA i.e. fruits,
gains or results of the activity. This is associated with the
word detachment, which does not convey the vital and
vibrant spirit of KARMAPHALA TYAGA. It does not
convey the innate meaning of implying growth and coming
out of; subjective or personal considerations, which nurture
individualistic forces manifesting in jealousy, envy, hatred,
arrogance, depression followed by rat race, petty
competitions, jealousy, other crimes and social
decomposition! TYAGA has a positive element of getting
rid of what is harmful or inappropriate, while being focused
on what is maximally benevolent!

December 1, 2009, 12:20 pm

Why can one 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 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 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 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 because there were
friends; who disliked Gita as mediocre; merely because
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 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!

Some dislike Gita because, “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 dislike 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 reverence and think that it
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!

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 does not seem to work
and produce results; even comparable to those produced by
relatively simple agricultural activities or other
handicrafts!”

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; and studying Gita is wastage of time! One may
feel that Gita has benevolent role, because of erroneously
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 studying 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 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.
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!

What is SHRADDHA?

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, and 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.

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!
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!
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 to 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?
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.

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, hence the words of
Gita appear too simple to convey much content and they do
not impress us. We need something dramatic and/or
melodramatic; when we in depression! In fact due to
depression; we start doubting the importance of Gita
because of simplicity! Instead of going ahead with study,
we only keep wondering how and why Gita could enjoy
such a coveted position and reign supremacy in world
literature!

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
(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 agree that 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.
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 (sensation of)
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
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!
December 7, 2009 01:30 PM

How to reconcile the thought that you are the
creator of your destiny; and the 5 determinants of
success described in 18th chapter?

This thought that you are the creator of your destiny or you
can shape your destiny; has implicitly appeared in 6th
chapter (UDDHARET ….). But this verse is meant to
remind us that there is cosmic consciousness in us and we
have the golden opportunity to merge with Him. This
requires rescuing the lower consciusness or lower self from
the prisons of subjectivity formed by physical senses,
instincts, emotions, thoughts, and imaginations and so on.

The universal way to do this is NAMASMARAN, apart
from various techniques of meditation and worship.

It is to be understood that you are the creator of your
destiny, when you invoke the cosmic consciusness (creator
of universe) within and; unite with Him.

When cosmic consciousness incarnates and gets
personified, He is the creator of His destiny, in as much as
He is creator of the destiny of billions and for millennia.

But if we look at ourselves as individuals with our
subjectivity, then we are only products of the environment
and actions of others!
Thus ADHISHTHANA, KARTA, KARAN, CHESHTA
and DAIVA (18th chapter) and in other words, PRAKRUTI
and GUNAS (Prakrute kriyamani…; and Tatvavittu
mahabaho ….gunah gunehu vartante…; 3rd chapter) shape
our destiny.

If we are able to see this dynamics in every individual of
imprisonment, growth, freedom and blossoming, then it
becomes clear that both statements do not contradict and in
fact complement each other.

December 18, 2009, 07:25 am

What is the purport of the verse Nashto mohah …
in 18th chapter?

Gita embodies the intimate dialogue or heart to heart
communication between the cosmic consciousness
personified and a very brave and also knowledgeable,
intelligent, sensitive and conscientious individual; or in
other words our own individual consciusness and the
cosmic consciusness!

Even as the description of legions, war, yoga postures,
pranayama, surrender, devotion etc. can confuse a sincere
student of Gita; gradually it becomes clear that Gita
simultaneously deals with individual, family, ethics, society
and cosmos.
She prepares us (like a disciplinarian but extremely well
meaning and loving and also enlightened mother) and
empowers us to intellectually and latter emotionally,
instinctually and physically conquer everything
(Which could be tempting, alluring, attracting, enticing
but deceptive and shackling) that comes in the way self
realization and individual and global blossoming!
Hence Gita is called BHAVADWISHINEE. The war in
Gita thus is with MAYA (BHAVASAGAR); in terms of
not negating or destroying her but conquering her by
going to her root!

In nutshell; our subjective sensory (lovable) but
deceptive perceptions, our relatives, our society,
everything changing in the universe have to be
conquered in terms of reaching their core i.e. our true
self!

This is why; the essence of Gita encompasses individual,
family, social, global and cosmic space, time, life and
consciousness.

I am convinced that the universal, easiest and the best
way to realize this essence; is NAMASMARAN,
(preached by many saints and visionaries; but especially
by Shri Brahmachaitanya Gondavalekar Maharaj)
which is actually a VICTORIOUS CULMINATION OF
THE ESSENCE OF BHAGAVAD GITA.
December 22, 2009, 01:30 pm

With reference to the statement implying “even the
worst sinner” would get emancipated; in 4th, 9th, 10th
and 18th chapters (p.86); a question still persists: Is it
not true that such forgiveness would demoralize
the well behaved and righteous individuals?
Besides; in personal life, isn’t there a kind of
condescending attitude in forgiveness?

Firstly; Gita declares that even the greatest sinner can
be emancipated. She does not say that “It is good to
be a sinner!”

Secondly, this declaration is to avert the dangerous
guilt complex; that leads to self imposed ban on
improvement and on attempt for emancipation.

Thirdly Gita is an expression of objective
consciousness. Hence she is devoid of personal
vindictiveness involved in punishing and personal
favoritism involved in justifying a crime.

Gita is cosmic solution provider! She offers the
eternal solution of cosmic blossoming to everyone,
though the benefits would depend on the state of
evolution of the recipient!
In personal life; while practicing NAMASMARAN
and studying Gita one begins to observe the inner
world; to an increasingly greater extent as compared
to the outside apparent world and notice the
potentials of the worst possible crimes in the world;
dormant inside!

As a result, there is initially guilt complex for all the
heinous traits inside; and also for being judgmental,
and either vindictive (punitive) or supportive towards
the crimes of others!

At this juncture one realizes the need for forgiveness;
devoid of vindictive and hence destructive
punishment and full in corrective measures.

I begin to realize that the only way, I could forgive
myself in this sense; is by practicing
NAMASMARAN, which is never destructive and
always corrective!

Moreover this would also absolve me from being
vindictive or supportive to others‟ crimes; and help
me to help them; because through NAMASMARAN
I would get linked with the megaprocess of universal
blossoming that would help one and all!
This way; NAMASMARAN helps me forgive myself
and forgive others!

NAMASMARAN also reveals to us supportive and
corrective measures which may be required for our
own and/or social blossoming and harmony, in the
form of corrective behavioral modifications called
PRAYASHCHITTA!

This revelation through NAMASMARAN; helps us
reconcile apparently contradictory statements in
Bhagavad Gita about criminals; and also in
transcending the dilemma of vindictiveness and
justification!




(To be continued, corrected, edited, improved and
added)
 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
               TRHOUGH
               FREEDOM
                 FROM
      SUFFOCATING SUPERFICIALITY
                  AND
         PETRIFYING PETTINESS

				
DOCUMENT INFO
Description: Dr. Shriniwas Janardan Kashalikar's new; empowering and enlightening experiences; and inspiring insights; based on study, practice, research and teaching of different medical systems, human physiology, Gita, Vishnusahasranam, Namasmaran; and stress and life; for individual and global blossoming!