STUDY OF

GITA

Dr. Shriniwas Kashalikar

Nov 12, 2009 12:10 pm

While studying Gita one doubt used 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. Also, the people who oppose 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.

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 a changing individual have unchangeable ideal about the society that is also changing?

In fact, Gita enlightens us with this wisdom and hence acts like sun, illuming 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 that person the consciousness of the masses. But as the individual and the society are replaced, by next generation, the void is created and the spirit of Gita has to reappear, re-manifest!

This cycle goes on.

It is therefore important to realize that our work is two pronged. It blossoms us individually as well as the society, but never permanently.

So Gita teaches us to perform SWADHARMA with full involvement and ecstasy; without expecting anything. The absolute consciousness or the spirit of Gita is bound to take care of the future!

Another point is, the world keeps on changing; beyond your subjective concepts and even if it were to change exactly according to your expectation precisely, still you would never be permanently

happy because you; yourself are a changing individual! Whatever you expect is also changeable and hence can never give you 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!

Even as this is true, sometimes you tend to get depressed because of the attachment you have for your body and the environment, the thought of quitting which, pains you.

But even if you tend to get depressed; not participating in the life struggle (war!) won’t be possible for you, because of being in inescapable physiological environment, in which a variety of biochemical and biophysical activities are bound to take place; whether you wish or not! Escape is impossible and involvement in them is inevitable!

Hence in 2nd chapter Krishna and latter in 18th chapter, Krishna asks Arjuna to follow SWADHARMA, which incorporates the goal of merging with the absolute!

Hence it is also said that don’t worry about tomorrow. Just follow your SWADHARMA and for getting to exactly identify and realize your SWADHARMA; you can take the help of (16th chapter) scriptures and/or practice NAMASMARAN and get the guidance from your inner voice.

That makes study of Gita and sharing it with others a matter of great opportunity and ecstatic privilege. Even as our bodies are bound to perish and our society also would metamorphose, we have the opportunity to practice SWADHARMA and share our convictions 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 be people not following the precepts of Gita, have the fate described?

The answer to this question also is not very different.

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 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 permanent and universal agreement on Gita. I learnt that even if it 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.

Having said this; it is important to realize that the vision and mission of global blossoming (a gift of the cosmic consciousness); that is one’s SWADHARMA; must be enjoyed thoroughly and with zeal and zest for one’s own blossoming! As and when the time ripens it would materialize though may not be in exactly the same manner as you anticipated.

The sharing of Gita dispassionately but with all the victorious goodwill, would at least give billions of the people opportunity to choose and follow SWADHARMA and bring abut the change appropriate for our time!

Sharing the spirit of even while studying; has the advantage that those who are beginners get the advantage of senior student’s experience! Those who

don’t know Gita get introduced to her. Thus the percentage of students of Gita would increase. This would blossom the society though for a given period of time!

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

Since the semantics vary from different schools of thought, it is fair enough to say that one, who learns about his essence and his relationship with the fleeting body, society and universe, blossoms to culminate in absolute light.

But for some clarification, I may add that ADHIBHOOT is a perishable aspect of universe including human beings.Individual consciousness or the unchanging vitality is called PURUSHA (In Ayurveda this is called CHIKITSA PURUSHA).

The intricate relationships and 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 Krishna i.e. cosmic consciousness as illumines everything and everybody.

VISARGA is also called KARMA which is nothing else but the appearance of 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!

In my view even if we understand that a variety of physical, chemical and psychobiological factors constitute our environment and a part of our consciousness gets trapped in them. Gita teaches us “free this self” of ours through SWADHARMA. In turn this helps others to attain the same freedom.

One of the greatest dangers for the student of Gita (though Study of Gita protects you from all dangers) is your tendency to teach others, due over enthusiasm. This is usually met with adverse remarks and discouragement. I have experienced this!

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 any other petty purpose) disinterested and dubious individual. Though many 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) and not for any specific individual or section. Hence their contribution is (and should be) adored world over.

In 9th chapter 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 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 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 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 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 get emotionally attached to his higher consciousness and 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; evident in terms of better memory, greater linguistic skills, greater mathematical skills, greater capacity to visualize, better capacity to discern notes of music, ability to read in between the lines, thinking non sequentially, being aggressive, being calculative, being skilled in handicrafts, being analytical, being aggressive, being submissive and so on. These differences do not indicate inequality but merely differences. 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. It is also probable that Krishna hints that those under greater hormonal, autonomic or limbic influence may find it little more difficult to comprehend Gita as compared to an erudite individual like Arjuna.

While writing this, I come 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 any

one else who would know nothing about Gita. I developed pity for myself.

But within few minutes, I recovered my consciousness and realized that this incidence itself is the “miniaturized version of war in Gita” and has to be conquered!

I realized that for writing on Gita you stake everything including your self respect, reputation, esteem and even life. Then only it would make sense.

I got back to write and decided to write come what may!

Being unshakable in NAMASMARAN i.e. in the essence of Gita irrespective of anything and everything is the crux of the matter. That is SWADHARMA for me. I am beginning to learn and follow SWADHARMA.

I have also begun to realize that this quality of being firmly positioned in NAMA i.e. in the precise purport of Gita; is extremely useful to mankind if acquired by top leaders and managers.Nov 12, 2009, 8:45 pm

At the end of 9th chapter, and in the beginning of 10th chapter Lord Krishna assures Arjuna that irrespective of any vices and/or sins the individual gets freed by working to unite with 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 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. Similarly the connection with Lord Krishna i.e. cosmic consciousness is never apparent. Hence even if an individual appears to be sinner or a criminal, he could get emancipated instantly through his connection (which again; may not be apparent); with cosmic consciousness.

If we appreciate this, then it would actually help our legal system to evolve; to much greater perfection, closer to truth.

It is necessary however to also appreciate that Gita certainly does not undermine the role of ethics and decency required in healthy social harmony and dynamics.

At the end of 9th chapter; Arjuna (and we) probably becomes conversant with the life struggle and how we have to focus on the absolute truth common to our existence and the universe.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. So Arjuna begins to express his curiosity about how to focus, worship and/or devote to this cosmic nature of Lord Krishna.

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

The first point here is Lord Krishna elaborates how he is the root cause or seed of the seen, unseen, and conscious, subconscious and unconscious universe and assures that he enlightens the seekers of truth;

who are completely consumed and hence keep interacting intensely about the truth i.e. Lord in ecstasy.

Lord Krishna then describes various components of universe, so that one could broaden and expand one’s vision 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.

This “seeing” is actually not seeing by visual system, but through opening of the consciousness of Arjuna. This is why Arjuna “sees” the future fate of warriors. This 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 and transition from focusing and worshipping the cosmic formless reality to human body form of the Lord, which is relatively easier to focus on and 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 practice NAMASMARAN, which is the subtlest non visual, non olfactory, non gustatory (in short non sensory) form of the Lord! NAMAMSMARAN 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.