new study of gita nov 9 dr shriniwas j kashalikar

NEW STUDY OF BHAGAVAD GITA

DR. SHRINIWAS JANARDAN KASHALIKAR

1


STUDY OF

GITA

Dr. Shriniwas KashalikarDR. SHRINIWAS JANARDAN KASHALIKAR

2


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.


3


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!


4


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


5


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


6


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 practicingNAMSMARAN 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!


7


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


8


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


9


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.


10

new study of gita nov 9 dr shriniwas j kashalikar

Technology