Enlightening experiences and inspiring insights for individual and global blossoming through Gita.

1. STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar

2. 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.
Apparently I wanted to study something world
famous and ultimate in every sense; and 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 I seriously began to study Gita; about twenty
years ago, I found many contradictions in her.
For example, in 4th chapter, Krishna says in the same
verse, (Chaturvarnayam maya srustam…) that he
created four VARNAs and also he did not create
them. Also, even as Krishna advocates the war
(tasmat uttishtha kaunteya yuddhaya kruta

3. nishchaya…2nd chapter, nirashi nirmamo bhootva
yuddhaya kruta nishchaya.. 3rd chapter), he also
upholds nonviolence and control of mind in most of
the chapters e.g. (ahinsa satyamakrodham.. 16th
chapter, moodhagrahenamatnoyat …17th chapter, ) as
a virtue.
Similarly, Krishna disapproves Arjuna’s arguments
in 1st chapter about VARNA SANKAR, which
means indisciplined and unrestricted marriages
directed by mere attraction; in different groups,
(ashochyana va 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 (akirtim cha pi
bhutani….and bhayat ranat uparatam… etc) about
“what people would say”, appears to be too
superficial and enlightening or philosophical.
One can quote many such contradictions, but that is
not the purpose of this writing. The purpose of this
writing is; to share my experiences and perceptions
as I went on studying Gita.
Apparently; the reason why I kept on studying and by
hearting inspite of contradictions was; I realized the

4. need to contemplate on the vast canvas of all 700
verses at any given point of time and possibly resolve
the contradictions; even while traveling or walking
and without having to refer a book! But in reality, I
have not quite understood why I kept on reciting and
by hearting Gita, inspite of the contradictions! It
appears now, that the light in Gita consumed my
consciousness, without me being aware of it and kept
on absorbing my being in her!
The persistence inspite of pains and agony of
disagreement, being beyond my desire or voluntary
will, may be because of the roots it has in my
previous birth. All this may be a continuation of what
I had to leave half way in my last birth. You don’t
have to believe in this; but I must not hesitate to state
it! Life is ANUBANDHA and NITYAGA i.e. linked
up and continues; and the continuity is evident in
such phenomena. One may appreciate this or discard
as a flight of imagination! I leave it to one’s own
perceptions and experience!
I had tried to write on Gita about ten to twelve years
back, but later I stopped as I was not quite satisfied
and was not at ease; with my own interpretations.
Now I am convinced that Gita enlightens us for the
journey that beings from ignorance, individuality and

5. timed and mortal existence and heads towards the
self realization; universality and trans-temporal
immortal consciousness respectively!
Gita deals with various physical, instinctual,
emotional and intellectual activities at individual
level, the relationship of these with the universe and
the relationship of all these with past, present and
future; and the all encompassing nature of our cosmic
being.
Gita deals with the principles involved in what
happens in an individual, society, and in universe,
from all eternity to all eternity, which may be termed
cosmic dynamics or cosmic orchestra!
I have realized that I may not understand Gita, I may
misunderstand Gita or I may partially understand
Gita. In any case it is useful; because; that kick 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) and four modes of
communication (VAACHA viz. PARA,
PASHYANTI, MADHYAMA and VAIKHARI).
However, I have the freedom to keep on studying
Gita and merge with my own cosmic consciousness
and be empowered enough to quit “my” intellectual,

6. instinctual, emotional and instinctual realms, “my”
material possessions and “my” body, at appropriate
time; smoothly and diligently akin to a blossoming
flower that emanates its pleasant fragrance!
Now before I go ahead, I must state here, that
NAMASMARAN enabled the much necessary
paradigm shift for understanding Gita and Gita made
it possible to adhere to apparently meaningless and
unglamorous activity such as NAMASMARAN. But
most importantly it is the cosmic consciousness
(Guru) that has made all this possible for the benefit
of everyone!
I am planning to write on individual chapters as and
when it becomes feasible. But 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 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.

7. Amidst the cacophony of needs, wants, passions,
infatuations, goals, dreams and aspirations, which I
was conscious of, there was inexplicable
undercurrent that seemed to give sometimes
incomprehensible twists and turns to my life beyond
my tolerance and forbearance. These twists and turns
seemed to shake and stir me from deep within! Study
of Gita even as it appeared to create turmoil within
my intellectual and emotional framework; I could not
get rid of it, till today. This is why, I feel it has link to
my past life! The cosmic consciousness (guru) i.e. the
field; guides throughout different contingent lives.
It is just in recent times that I have started
appreciating that Gita has the nectar of immortality
that is beyond individual consciousness. But I must
share with you that Gita kills one’s subjectivity,
which is like a dying experience! This is why I felt it
was brutally frightening to study and internalize Gita!
But even then, Gita immersed me herself, which is
why I feel it has link with my past life! Again, you
may not believe this!
Many worship Gita and many condemn it, but
without studying it! They merely use some quotations
from Gita for proving their point! I used to do it as
well; to impress the audience and feel good with

8. myself. But now I know that it is like eating and
either enjoying or hating the skin of the fruit!
The words of Gita are so simple that often they
appeared to be ridiculously simple! I never quite
understood then, why Gita enjoyed such a coveted
position and reigned supremacy in world literature!
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 I confess frankly that I was wrong.
Today I feel Gita can benefit all the children in the
world to develop and tone up their central nervous
system (including the speech areas) 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.
As a student of physiology, I am 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 of

9. clarification should not be encouraged. It can lead to
arrogant and belligerent behavior detrimental to the
building of the edifice of knowledge and grooming of
any individual at any stage.
After studying Gita I realized that questions should
not be discouraged. They should always be asked.
But it must also be clear that all questions may not be
answered and if answered, the answers may not be
understood. Hence respect and patience are very
important. Hidden meanings are not understood by
casual reading and/or egocentric approach under spell
of egalitarian, utopian or any such philosophical
thought. It can not be appreciated by individualistic
trends hidden under the guise of analytical fervor and
scientific temper.
Patience (which is born from honesty, commitment
and readiness to go beyond individual subjectivity
and paradigms of every kind) opens the doors to
enlightenment and blossoming at individual and
global levels!
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.

10. 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
opportunity to study Gita is the greatest treasure in
my life for me.
November 4, 2009
9:45 pm.
During my first few years of study of Namasmaran,
Vishnusahasranama and Gita, I was instinctively or
intuitively convinced that the essence of the teachings
of saints and philosophical literature was not in
opposition to the idea of social justice and material
abundance explicit in socialistic and leftist way of
thinking. I felt that inequality and exploitation were
aberrations and not teachings of saints and Hindu
philosophy.
During those days equality meant a lot to me;
because inequality seemed to symbolize exploitation.
But gradually it became clear that being not equal can
mean merely being different and complimentary (and
not necessarily unequal in the sense of constituting
antagonistic relationship of exploiter and exploited)!

11. Hence I was possessed by only one question: How to
show that Hindu philosophy acceptable in the
mainstream society; is in favor of the essence of
socialism and communism in terms of welfare of all?
I was obsessed by only one concern: Showing that
the philosophy of Hindu dharma and teachings of
saints advocated more appropriate, more humane and
more progressive complementarity and so I wrote my
comments or interpretations on all these with this
view in mind.
But as the time passed, I started realizing that my
efforts were honest but were subjective, incomplete
and not absolute.
I was really frustrated because 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 make no
impact whatsoever on the society!
My contention however did not dwindle. I still felt
quite strongly that real spiritualism; if it is real; then
must blossom the universe in every possible way.
Gradually I began to realize that it was useless or
counterproductive to simply despise both; my own
short comings as well those present in what ever was

12. being marketed under the guise of spiritualism;
constituting mainly devotional songs, dances and
eating good food. There was no sense in getting
frustrated i.e. blaming myself; or accepting defeat or
blaming the “spiritual” activities, which many times
were tarnished by a variety of accusations and
allegations.
What is required, is blossoming together and
empowering one another; through the study and
practice of NAMASMARAN and Gita. Everyone
would then realize that being “spiritual” in absence of
global blossoming is actually not being really
spiritual but being actually escapist and/or
schizophrenic. This conviction would enable
everyone to grow from within; rather than remaining
in fool’s paradise of so called spiritualism! Such
blossoming would lead to intellectual, emotional,
instinctual and physical actions; in terms of globally
nurturing and blossoming policy making, planning,
administration and implementation would ensue.
November5, 2009
10:00 am
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
if names and the description of conches they blew.

13. 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.
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 seem to understand how this was related day to
day life of a common man and me.
Some said that the description of war was symbolic
and actually Gita relates to the higher self in an
individual with his lower self.
This seemed impressive but could not explain the
relevance of Arjuna’s arguments about VARNA
SANKAR i.e. haphazard and lawless marriages

14. amongst different strata and groups in society and
their ill effects.
It seems that Gita actually deals with the individual,
existence, universe, the time and cosmic
consciousness. It also deals with different stages of
human development from SADHAKA i.e. seeker and
SIDDHA i.e. enlightened individual. It also deals
with 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 could
be because ego; which prevented me from seeing my
unity with the universe (not necessarily unjustified or
condemnable, but not accurate either) and developed
the passion and mission born out of that ego that “I
have to change the world for better”!
Since I was expecting a kind 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.

15. 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 I was finding any
reflections of the sketch in reality; nor I was
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. However in this turmoil
gradually began to subside when I started to realize
that the role of Gita is not to provide any blueprint
but to inspire a universal blueprint conducive to
blossoming of everyone in the world in a most
democratic way!
Some people thought Gita was produced on
battlefield, some felt that it was not a creation of one
individual. Some said that many people have added
different verses out of context and relevance.
I felt that such criticism had nothing to do what I was
looking for in Gita and hence did not bother. I was
not concerned whether it was created by one or many
and whether it was narrated 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

16. people said that it was inauspicious to read it because
it was read after some one’s demise.
All these things disturbed me while studying Gita but
not enough to deter me from studying it!
I however felt that Gita was not very pleasant like a
romantic poetry and did not generate elation or
ecstasy. It seemed to ruthlessly remind unwanted,
unnecessary and unrelated questions and problems
such of war and death!
Arguments that Gita preaches violence and the
opinion that it promotes inequality and exploitation
appeared too superficial based on casual reading with
preformed notions.
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 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 arbitrary,
coercive and at times absurd traditions and

17. conventions, but it does not render the Hindu
philosophy exploitative, outdated and
counterproductive. I began to understand the Hindu
philosophy and the revelations in the scriptures depict
the cosmic dynamics and how an individual be a part
of this eternal orchestra to his or her fullest
satisfaction; simultaneously aiding the blossoming of
the universe.
Those studying it superficially could not see this
potential in the Hindu scriptures, which could
rejuvenate, regenerate and even revive the chaotic
and turbulent human civilization all over the world. I
realized this sooner or latter and felt greater and
greater need to explore the heart of Gita. I started
getting as if haunted by a beautiful and barely seen
blurred picture of the core of Gita.
The Gita begins with the description of legions of
Kauravas and Pandavas on the Kurukshetra. Thus
Gita directly begins with the most crucial situation
one can have in life viz. the question of life and
death.
All conflicts in life are concentrated in this situation.
Gita deals war of higher self with the lower self in an
individual, where there is too much attachment about

18. likes and dislikes of the lower self. 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 MOHA of Arjuna, which I guess is
common to most people in the world (which is why
Gita is universal).
The Gita simultaneously deals with the actual war
also; because it looks at the individual and society in
a holistic way. It conceives and teaches to appreciate
that the condition of war within and our response to
that war; naturally manifest in family and social life.
I think, I can appreciate this previously unpleasant
but unavoidable and eternal war within and out!
Strange 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
or are they free to opt for abstinence!
Arjuna’s response of MOHA is a response to inner
war (that invariably manifests in the society)! Such

19. despondent response to the lower self of an
individual is invariably reflected in the form of
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.
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! 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 and even life after death!
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!

20. 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 the
very source of eternally provident cosmic
consciousness that rejuvenates the mankind from
millennia to millennia and time and again!
November 5, 2009; 10:00 pm
After creating a strong case for the despondence; like
a devil’s advocate; in 1st chapter; the propounder of
Gita straight a way proclaims the aphorism that you
don’t die; in 2nd chapter!
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 all discussion made me feel
miserably torn in two conceptual premises!
Neither could I agree with the claim, which was
beyond my comprehension and even imagination; as
I could never imagine myself discarding my body
like old clothes or in live in absence of the body, nor

21. could I dismiss the claim; 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!
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!

22. November 6, 08:20 pm
After listening to Arjuna’s plight, Krishna, who is
cosmic consciousness, personified; (and hence can
see; what others don’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,
leads to either arrogance or despondence.
Krishna notes that Arjuna has been paralyzed
(inappropriate conation or response) due to
inappropriate feelings (affect) resulting from this
erroneous perception (cognition). This syndrome is
called MOHA.
Krishna therefore sets out to explores and salvage the
human potential of Arjuna (and mankind) that and
wake him to his immortal self, (and thereby rectify
cognition, affect and conation) from the despondent
slumber of physiological confinements.
Krishna does this in a step by step manner, with
different explanations.

23. As a friend, philosopher and guide; he disapproves
Arjuna’s response as totally unbecoming for Arjuna.
He declares it as totally inappropriate.
He explains to Arjuna that love and attachment to the
bodies of all the warriors representing sociopathic
elements; (and lower elements in us which cloud our
perceptions, vulgarize our feelings and deteriorate
our actions) is inappropriate. Such wars keep
repeating over millennia in as much as wars between
the lower self and the higher self in an individual
keep recurring from time to time.
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.
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 and one
should realize it (by evolving through the various
means described in scriptures such as
NAMASMARAN), and express it enthusiastically
with all might, in such a war (which is actually a
golden opportunity, because, animals do have such a

24. choice!) against the forces of darkness (within and
outside).
This is called DHARMYA YDDHA because it is in
tune with 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;
Krishna keeps describing how one can conquer 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; as SWADHARMA.
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.

25. Since 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.
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 probably 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;
one (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!

26. November 7, 2009; 12:10 pm
In 2nd chapter 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) cannot experience
the immortality right away!
Krishna therefore (apart from explaining the ways to
rise and conquer the obstacles in the way of 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 Krishna indicates to Arjuna that
the greatest value in life is SWADHARMA and
hence any person who goes astray (due to his
subjective paradigm) from this SWADHARMA; is
bound to be ridiculed as coward! This essence of
value system is eternal glory of Gita that has been
revitalizing mankind from millennia to millennia!
Further, Krishna reiterates that all the efforts of
human civilization viz. 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

27. connected with the cosmic consciousness (YOGA);
and do not get distracted by the illusive results 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 3rd chapter begins with Arjuna’s reluctance to
participate in the war, and be contented without
bothering about the gains of a bloody war!
But Krishna identifies the subtle nihilism, cynicism
or pessimism hidden in this attitude. He identifies this
darkness and drives the point such “ascetic”
extremism is suicidal and not conducive to liberation!
Krishna guides Arjuna 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?).
He clarifies that any one who tries to live in inaction,
deceives himself or herself. The only way to
liberation is to practice SWADHARMA.

28. Krishna says whether the cosmic consciousness
expresses itself in actions or the actions reach you to
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 (as a result of the practice
of NAMASMARAN), are the ones which lead to
realization of cosmic consciousness and hence are
called liberating or freeing actions!
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, then 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 and individualistic whims and
compulsions. This can happen also because of the
superiority or inferiority complex developed about
their environment, conditions and apparently
unglamorous or despised nature of their
SWADHARMA.

29. Krishna elaborates that since everybody is not exactly
the replica of another person and the constitutions are
different; the nature of SWADHARMA varies. He
reiterates that even in such a situation it is important
not get bogged down by the deceptive external and
internal influences and persist on one’s
SWADHARMA, even if one has to die! This appears
a bit harsh. But when I keenly thought over, I
realized that living devoid of SWADHARMA is
itself like death! Hence SWADHARMA is preferably
even in the face of death because it is the express
highway of individual and global blossoming!
November 7, 2009, 3:30 pm.
In the 4th chapter, 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
Krishna’s statement and then Krishna reveals to him
his immortal and true nature and that it is he (cosmic
consciousness) that keeps 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!).

30. Krishna asserts; that he manifests (probably through
rising mass consciousness) and annihilates the
demonic and devilish forces of darkness, which
obstruct the blossoming of individuals, society and
the whole universe and one, who realizes this, unites
with immortal consciousness!
After revealing his cosmic nature, Krishna elucidates
how from the consciousness different VARNAs i.e.
four main characteristic personalities manifest
(though the consciousness does not produce them; in
the physical sense of that word) and how they
function!
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.
Krishna points out how the conflicts between upper
and lower nature can sabotage one’s progress and
assures that SWADHARMA or YOGA liberate and
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

31. In 5th chapter the discussion begins with a doubt;
about the choice between SANYASA and YOGA.
I think the word SANYASA here, pertains to
renunciation or asceticism; i.e. departure from all the
day to day activities required for the normal social
life and YOGA pertains to participation in these
activities; by following SWADHARMA.
Why should Arjuna repeat this question?
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
and cause masses to move into irresponsible inaction,
indolence and parasitism probably as a reaction to
harrowingly and violently stressful petty pursuits.
Arjuna’s repetition of the question underlines the
importance, span and sway of such irresponsible
“asceticism”.

32. 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 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!
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 (SWADHARMA); which appear mediocre;
but can serve the purpose of blossoming one and all
and 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. They renounce the world and accept
SANYASA just as ripe fruit falls from the tree. Some
other individuals understand and realize the true
nature of the world through SANKHYA philosophy
without going through the experiences a common
goes through.

33. Being aware of this, Krishna clarifies that we should
not get enamored by the SANYASA and SANKHYA
philosophy 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 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
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

34. goal getting freed from the subjectivity and merging
with the cosmic consciousness.
Gita states that one should never dissuade (which is
referred to as BUDDHIBHEDA) any other person
from his or her activities of livelihood such as crafts,
arts and other skilled and productive activities; and in
fact encourage and try to do all such activities in life;
but with the sole aim of conforming to the absolute
truth.
Krishna reiterates this even in 5th chapter.
The 6th chapter 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).
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
means all activities done to merge with the absolute);

35. in the sense that YOGA is impossible in presence of
SANKALPA i.e. subjective (erroneous) projections
or utopia! You can imagine that SANKALPA or
individual or subjective goals 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.
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 results.
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 there and has to be there, so that you can perform
the action elegantly and diligently. Gita upholds such
continued improvement in technique and does not
contradict such anticipation; on which your feelings
don’t depend!
November 8, 2009 7:pm
There are many postures, mudras, pranayamas etc
apart from proper nutrition, sleep etc. which are

36. important aspects of life, which ought to be cultivated
right from childhood, so that YOGA becomes
possible.
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!
Krishna reassures Arjuna (and everyone) that
dedication and consistent study and practice of make
YOGA possible. 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. self realization in the next birth, adorned with the
necessary qualities.
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 Krishna
i.e. objective or cosmic consciousness.

37. This 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!
10:00 pm
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

38. digested by decision makers of the world, then such
globally beneficial policies can emerge in all the
fields of life.
In 7th chapter 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; it is also true that the role
reading and understanding; in terms of knowing the
“road map of blossoming” in the process of

39. 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 Krishna reveals his omnipresent nature
and indicates how he i.e. cosmic consciousness; is
present in every visible and invisible aspect of the
universe 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 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

40. endorsement of this and also further buttressing of
this point by indicating how the cosmic
consciousness encompasses every living and
nonliving matter and space and how awareness of
this enables one to reunite with 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 Krishna in 8th
chapter. 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 nature of the cosmic
panorama, an individual and their relationship!
But before we discuss this further, I think it is
important to talk about nonviolence.
AHIMSA i.e. nonviolence; appears in chapters such
as 16th. In my view this AHIMSA refers to negation
or disapproval of violence committed
indiscriminately and/or under the influence of utter
darkness of ignorance (a variety of self activities
destructive to self, society and the universe).
Unqualified and indiscriminate nonviolence is NOT
advocated in Gita, which is clear from the repeated

41. appeal by Krishna to Arjuna to participate tin the war
(against darkness and destruction).
It is important to realize this to avoid perennial
schizophrenic state of upholding indiscriminate
nonviolence, (without being completely convinced)
and practicing violence for with petty selfish motives
(again without being fully convinced).
In our society violence (almost indiscriminate) is
legitimately practiced by killing animals to eat,
killing people of other countries for the so called
national interest, pride and profit, killing alleged
criminals by death sentence and implementing a
variety of deterrent punishments and most
importantly unleashing policies detrimental to
everyone in all the fields.
If we understand that AHIMSA means NOT
indiscriminate nonviolence, protection 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.

42. If we keep on talking about nonviolence, then it can
create value crisis and semblance of schizophrenia
(contrasting, conflicting and contradictory
thoughts/feelings and actions); in everyone and
everywhere.
2:00 pm
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; and practicing SWADHARMA; in 7
chapters; 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

43. harmony with the nature) one becomes agitated
and/depressed.
Actually 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! But one
can not “see” how it would rectify the perceived
pathos in personal or global life (even if it be
erroneous); and hence tends to enter in a vicious
cycle of increasing distress. It is at this point that
your SHRADDHA (which means unconditioned
devotion and dedication without any petty motive)
can rescue you from the vicious cycle of distress and
help you enter in wellness cycle.
In 6th chapter therefore it is reiterated by Krishna that
mind is fickle and likely to fluctuate and vacillate,
but one should keep on keep on trying with victorious
attitude!
One may not see how holistic perspective can create
the difference in different fields and may get nervous
because of the agonizing plight of people in the world
due to callous and corrupt bureaucracy and leaders,
but the SADHANA of any suitable nature according
to one’s tradition or NAMASMARAN must never be
stopped. To convey this strongly; Krishna has

44. assured that one would never fail if marches on this
path!
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 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 for you at any given
time and in victorious manner.
That is exactly the reason why I am writing this; 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 in an appropriate manner
(engaged in SWADHARMA) on the other.
4:30 pm
.
The idea of arbitrary suppression or unabated
indulgence do not find place in Gita. Similarly
regimentalized stereotypes procedures also do not
find place in Gita. That makes Gita somewhat

45. ambiguous initially, but as you go on internalizing it
you find that she is basically universal in nature. In
3rd chapter, 4th chapter and also 6th chapters this is
evident.
Gita is universal because she show the light to any
one and every one with whatsoever state of evolution
and from anywhere in the world irrespective of
his/her tradition and without being judgmental about
anyone’s life style.
In 8th chapter Krishna clarifies that a person engaged
in SWADHARMA through intellectual, emotional,
instinctual activities actually is connected with the
absolute and objective reality and hence does not get
entangled and shackled in the repetitive basal cycles
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 to be
connected reaches the summit of union with cosmic
consciousness.

46. Nov 10, 2009, 11:15 am
I 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 and also of repetition
and/additional emphasis of more important points
which reverberate in mind about with reference to
some verses. Sometimes it also happens; that I skip
many verses, at 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 writing; and deserve expression even if it may
appear out of context of a give chapter.
In the 2nd chapter it is taught that YOGA means
(ultimate) elegance or perfection in skill and other
way round; the greatest skill or perfection in life is to
realize YOGA!
There is elaborate discussion 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
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.

47. Gita is unique in the sense that she shows your
ultimate goal and also shows you the path and
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 and all. This is really universal
thought; in view of the different 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 Gita study. Thus the 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 on the one hand; and
develop carnal sexual obsession and get trapped in
unending and unsatisfactory indulgence in sex.
It is nice to share here that I found study of Gita
different from study of many other books. The study
of Gita elevates you from subjectivity to objectivity,

48. i.e. getting in alignment with the nature. Gita
gradually but surely changes your status of being
effectual to being causative! This is certainly difficult
to agree intellectually. But can only be experienced.
Another point that struck me is: Gita teaches and
trains us to enter the center of universe! Thus from
the world of visible appearances she trains us to see
and merge with the core.
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 as well!
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 (and love in general) become superromance
and super love! Thus Gita trains you supreme
romance and super love.
Another interesting aspect of Gita is; you begin to
refer to Gita as “she” and not it. Because Gita
becomes even more valuable than “living” and
“loving” mother!

49. In 5th chapter Krishna assures that you would not be
born again if you realize the self. But in 4th chapter;
he also assures that he would manifest or reincarnate
as and when appropriate/necessary.
The explanations to this contradictory statement are:
1. 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) for guiding the mankind and is
different from rebirth, which is full of shackles of
ignorance.
Gita guides us to develop the conceptual framework
or blue print of our life 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

50. convictions about the essence and thereby
rejuvenates the enthusiasm to practice that essence
(NAMASMARAN). It is like reading about bath,
which develops conviction about the advantages of
bath and actual practice of bath makes the difference.
Thus both are perfectly complementary. One can
compare it with the reading about the advantages of
exercise and actual practice of exercise. The practice
of NAMASMARAN in turn; reinforces the
conviction about the essence of Gita and makes the
repeated recitation of Gita a sublimely empowering
experience!
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, and we tend to forget our true self and
i.e. the essence of Gita and this is a really a shattering
and weakening experience. 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 the process of blossoming.
The repetition is important for another reason also,
which has physiological basis. Thus repletion of Gita
or NAMASMARAN is a central nervous system

51. activity and probably leads to development of
stronger connections and between cerebral cortex and
the limbic system, (which are otherwise very weak).
This underlines the difference between a well read
individual and a self realized individual.
Thus one’s happiness depends on the interactions
amongst the cerebral cortex, limbic, autonomic,
neuroendocrine, and 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 control of cerebral
cortex on the remaining systems. Repeated study and
practice of Gita and NAMASMARAN probably
enhance the integration of all systems, bring it 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 the one involved
in NAMASMARAN, to verify the anatomical and
physiological substrate (which may not be accessible
to crude technology though,) of what could usher in
the essence of global culture.