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NEW STUDY OF BHAGAVAD GITA
DR. SHRINIWAS JANARDAN KASHALIKAR

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NEW STUDY OF BHAGAVAD GITA
STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar
DR. SHRINIWAS JANARDAN KASHALIKAR

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NEW STUDY OF BHAGAVAD GITA
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
DR. SHRINIWAS JANARDAN KASHALIKAR

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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
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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).
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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?
DR. SHRINIWAS JANARDAN KASHALIKAR

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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
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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.
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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,
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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.
DR. SHRINIWAS JANARDAN KASHALIKAR

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DR. SHRINIWAS JANARDAN KASHALIKAR