1. 1
NEW STUDY OF BHAGAVAD GITA
DR. SHRINIWAS JANARDAN KASHALIKAR

2. 2
NEW STUDY OF BHAGAVAD GITA
STUDY
OF
GITA
Dr.
Shriniwas
Kashalikar
DR. SHRINIWAS JANARDAN KASHALIKAR

3. 3
NEW STUDY OF BHAGAVAD GITA
Nov 14, 2009, 10:10 am
Gita is the nucleus of conceptual and actual world unity
and harmony.
When I was more immature than what I am today, I
could not appreciate the benevolence of Gita for the
universe. Those days, I preferred to read Maxim Gorky’s
“Mother” in preference to Gita for the blind children.
The “Mother” and leftist literature in general; analyze the
global problems
in a rational way and take you a step forward in breaking
the shackles of individualistic pettiness. Hence they are
not counterproductive or retrogressive, but they should
be transcended by studying Gita. Gita imparts the vision
of universal unity and harmony. Gita frees or liberates
everyone with various characteristics, attitudes, beliefs
and endeavors! Far more important is the enlightenment
in respect of death and immortality in one’s life that
demystified n Gita. Gita gives this freeing knowledge
everyone and guides, to actually realize it and merge
with cosmic consciousness.
But this holistic perspective makes Gita somewhat
ambiguous (for most people) and vulnerable to attacks
from fascists, fundamentalists, and extremists and overall
those people; who are trapped in bigotry of one kind or
another.
DR. SHRINIWAS JANARDAN KASHALIKAR

4. 4
NEW STUDY OF BHAGAVAD GITA
But the spirit of Gita is bound to be triumphant in her
role for ages to come; as she has been in the past!
Lord Krishna reiterates; that every thing in universe
including the GUNAS; such as SATVA, RAJA and
TAMA result from the cosmic consciousness. This may
be considered to be a kind transduction or transformation
of the consciousness into energy that mobilizes the
matter according to the characteristics of the matter
(which also develop from consciousness).
From the interplay of consciousness, time, space, energy
and matter the world appears as it does; which in turn is
due to our consciousness veiled by our physiological and
subjective perceptions!
Making it simplified; SATVA, RAJA and TAMA
indicate different characteristics of every thing such as
being nearer, in between and away from absolute
consciousness!
SATVA therefore is a quality that blossoms knowledge
and activities conducive to freedom i.e. reach the cosmic
consciousness, RAJA multiplies intensity of feelings and
the activities born out of subjective concepts and
pursuits; and TAMA enhances decomposition,
degeneration and downfall in the abyss of darkness of
ignorance.
DR. SHRINIWAS JANARDAN KASHALIKAR

5. 5
NEW STUDY OF BHAGAVAD GITA
Gita is global, because you can see people with varying
preponderance of; SATVA, RAJA and TAMA all over
the world; contributing to; blossoming, day to day
working and mutilation of the world respectively.
Following account can make this point clearer. Thus:
TAMA constitutes ignorance, indolence, slumber,
irrationality, irresponsibility, fanaticism, viciousness and
so on; RAJA constitutes restless study and collection of
information, dynamism (usually out of petty pursuits),
rational and analytical thinking without synthetic or
holistic perspective, being vigilant and/or anxious,
discipline, readiness to study the point of view of others
and analyze
according to one’s own conceptual framework and
attitude conducive to liberal individualistic progress
(which generally come to loggerheads in the course of
time) and
SATAV constitutes buoyant serenity of mind, agility and
swiftness in over all behavior, focused attentiveness,
rationality complemented with holistic approach, natural
awareness of SWADHARMA; the culmination of
universally benevolent “discipline”; generosity and
loving attitude towards all variety of perspectives as
originating from one; and perspective conducive to
holistic progress that ensures progressive
complementarity and sublime harmony.
DR. SHRINIWAS JANARDAN KASHALIKAR

6. 6
NEW STUDY OF BHAGAVAD GITA
However, GUNAS generally bind people in some kind of
subjectivity and hence the natural blossoming invariably
leads to freedom from the influence (not absence of) and/
or veils of every GUNA.
This is highly idealistic state, but resides in every heart
though one may be oblivious to it!
Thus in one sense spirit of Gita resides in every heart;
(though some may be unaware of it); and governs the
dynamics of human behavior! As majority becomes
aware of this invaluable treasure of enlightenment and
empowerment in their hearts (through practices such as
NAMSMARAN), the spiritual renaissance would
manifest in every nook and corner of the world. The
hallmark of such spiritual revolution would simply be;
the awareness of this treasure in their hearts; rest all
would follow!
What is the significance of the symbolic
description of ASHVATTHA tree?
In 15th chapter, there is an analogy of ASHVATTHA tree
to describe the universe and universal consciousness on
the one hand; and the individual and individual
consciousness on the other, thereby highlighting the
unity between the two.
One is tempted to assume this as identical with anatomy
of the central nervous system, which is vital in individual
DR. SHRINIWAS JANARDAN KASHALIKAR

7. 7
NEW STUDY OF BHAGAVAD GITA
life. But this symbolic description is simultaneously
applicable to individual (anatomy and physiological
observations) and the universe. (It appears that is also
applicable to every particle and species of life in
universe).
From human anatomical and physiological point of view;
human brain is the seat of consciousness. It is at the top,
forming the root or seed of consciousness; the branches
in the form nerve fibers spread up and down into
plexuses and
peripheral nerves and billions of receptors; (the nature of
which corresponds according to Gita, to the causative
deeds of the individual in the past, and the individual
enjoys or suffers more or less exactly according to the
inputs (determined by the past deeds) from these nerve
fibers and their receptors! In fact the whole body results
from the past deeds! Indeed the consciousness gets
trapped in these sense organs and the person becomes
bonded and suffers to a greater or lesser extent!!
The human being becomes free after returning of his
consciousness from the periphery to the center or the
root!
This is analogous to cosmic consciousness; that also gets
in some way “trapped” in the universe; and returns
towards his origin at the time when the universe gets
dissolved back into its roots!!
DR. SHRINIWAS JANARDAN KASHALIKAR

8. 8
NEW STUDY OF BHAGAVAD GITA
In other words Gita beautifully shows the commonality
between the individual blossoming with universal
blossoming. In other words this may be called
reorienting and reestablishing oneself in one’s own
position! This may also be called returning to one’s own
self!
This consciousness reachable by an individual is the
same as universal consciousness that illumines the entire
universe.
One can always say that this is a poetic imagination,
which
it is; but in the sense that it transcends the subjective
reasoning! Gita is beyond human (whether poetic or
scientific) imagination.
Anyone however, can verify the spirit of Gita for himself
or herself (and inevitably with the world, because the
light of Gita cannot remain restricted to one’s subjective
or petty self!)!
Is it not unnatural or unphysiological to
consider the physiological qualities; as 6
(SHAD) enemies (RIPUS)?
In 16th chapter there is description of qualities conducive
to downfall of a person (getting increasingly distanced
from and oblivious of one’s true self i.e. cosmic
consciousness) and essentially correspond to the
DR. SHRINIWAS JANARDAN KASHALIKAR

9. 9
NEW STUDY OF BHAGAVAD GITA
preponderance of RAJA and TAMA described in the 14th
chapter.
The way to overcome these influences of negative forces
called ASURI forces; is SWADHARMA and step by
step victory over the KAMA, KRODHA and LOBHA.
The rejection of scriptures by an individual is usually out
of impulsiveness arising from the slavery of KAMA,
KRODHA and LOBHA, (desire, agitation on not getting
the desired and addiction) which are three enemies of an
individual; because they trap one’s consciousness and
drag away from the true self of an individual.
Many times I used to feel that KAMA, KRODHA and
LOBHA are all natural, physiological and normal. Gita
teachings are antinatural.
But now I realize that my standards of “natural,
physiological and normal” were mediocre and born out
of intellectual lethargy and slowness. I now understand
that physiological is not a static term. Hence what is
physiological in immature state would be pathological in
mature state. What is physiological in primitive state
would be pathological in evolved state.
But having considered the differences in many
environmental conditions the scriptures written
thousands of years ago, in one part of the world; may not
DR. SHRINIWAS JANARDAN KASHALIKAR

10. 10
NEW STUDY OF BHAGAVAD GITA
be exactly applicable in another part of the world and in
present situation.
Hence the emphasis is given by Gita on focusing on
devout love (SHRADDHA) for cosmic consciousness!
This essence is reiterated by saints from all over the
world and from all religions and in terms of
remembering the cosmic consciousness through
repetition of a name of God NAMASMARAN, or
OMKAR according to that tradition or religion
What role is played by food (AHAR), yoga
techniques and penance (YAJNA, TAPA and
DANA), committed conviction (SHRADDHA)
etc.; described in 17th chapter (apart from 4th
and 6th also)?
In 17th chapter there is explanation about three types of,
(salient aspects of behavior) for the benefit of an
individual in search of truth!
The sketchy description gives broad guidance about
principles of behavior useful in individual and global
blossoming and global policy making!
In essence, the SHRADHA and consequent endeavors
are differentiated according to the GUNAS.
DR. SHRINIWAS JANARDAN KASHALIKAR

11. 11
NEW STUDY OF BHAGAVAD GITA
SATVA type worship divinity, RAJA type worship
affluence, magic and even devilish forces and TAMA
type worship evil spirits and dead bodies.
SATVA type eat the food conducive to inner blossoming
and enlightenment (usually fresh, sweet and empowering
fortitude), RAJA type eat food conducive to multiply the
vigor and indiscriminate desires (usually spicy and hot,
including some types of non-vegetarian food) followed
by ill effects, and TAMA type like stale, fermented,
rotten, stinking (e.g. some types of cheese and fish)
leading to further ignorance, or dullness.
SATVA perform YAJNA a procedure to invoke cosmic
consciousness for satisfaction, RAJA type for petty
pursuits and socio-political gains for prestige and
acclaim and TAMA type do it (for even worse purposes)
and without adhering to the procedure, and without any
interest, concern and expenditure!
The purity, decency, humility of body and conduct, with
respect to deity, teachers and enlightened individuals is
called SHAREER TAPA. The appropriate and
benevolent dialogue and study of the nature is called
VANGMAYA (related to intelligence and speech)
TAPA. The observance of abstinence from speech
(unnecessary talk, gossip or any kind of impulsive
expressions), on the one hand and experience of noble
feeling and the expression of this noble feeling and
selfless love; is called MANAS TAPA.
DR. SHRINIWAS JANARDAN KASHALIKAR

12. 12
NEW STUDY OF BHAGAVAD GITA
Out of these; TAPA without any petty expectations is
called SATVIKA, with expectations of socio-political or
some other gains is called RAJAS and with fanatic
endeavors with malafied intentions of harming the others
is called TAMAS TAPA.
DANA i.e. donations (cash, or kind) are also categorized.
Thus when given selflessly as a part of SWADHARMA
it is SATVIK, given with discomfort due to excessive
love for money, with intentions to extract excessive
benefits is RAJAS and when given at wrong place, to
wrong person (obviously with ill intentions) it is called
TAMAS.
At the end it is summarized (endorsed and reiterated by
saints from all over the world and from all religions) that
every activity should begin and end in thankful
remembrance of the name of God (called
NAMASMARAN or OMKAR) symbolizing cosmic
consciousness (from Whom everything is born)!
It is also clarified that; if intelligence, emotions, instincts
and body are not integrated and not focused in totality
(SHRADDHA) on cosmic consciousness, then the
process of blossoming and enlightenment is jeopardized.
It is essential to appreciate that Gita cares for and
nurtures the universes!
DR. SHRINIWAS JANARDAN KASHALIKAR

13. 13
NEW STUDY OF BHAGAVAD GITA
Therefore there is a consideration about why people
behave in away they may not like! The physiological
impulses when uncontrollable (KAMA) blur the
consciousness and antinatural behavior results as
explained in 3rd chapter! Hence we find chaos and
indiscriminate violence towards self and others. These
people involved in these antinatural and antihuman
activities; may not heed and follow Gita as they are not
in a position to listen and understand. But it is for the
leaders to understand and follow. They should create an
environment conducive to better control of the unabated
physiological urges, which can be destructive to
individuals and the societies.
The guidance about food (AHAR) and various
techniques
(VIHAR) described in 4th,, 6th and also in 17th chapter
may also not be accessible to all in the present situation.
But this guidance is also meant for those who understand
and lead the societies; world over. They have to design
plans and policies to make such food available which
would blossom individual and social consciousness.
The guidance about confusion (SAMMOHA), doubt
(SAMSHAYA) or lack of committed conviction
(ASHRADDHA) in 3rd 4th, 7th, 9th, 16th, 17th and 18th
chapters may appear harsh, as there is warning that if we
get trapped and carried away by these qualities, then we
would cause our own as well as others’ downfall. But
this disease of confusion, doubt and committed
DR. SHRINIWAS JANARDAN KASHALIKAR

14. 14
NEW STUDY OF BHAGAVAD GITA
conviction creates a chasm between our lower
consciusness and us and gets reflected in individual and
social life, all over the world, and hence must be
diagnosed and warned about!
But one must remember that Gita not only diagnoses but
also provides the solution and a definite assurance that if
we focus on our own highest consciousness i.e. our true
self; then we all from all over the world would certainly
be freed from all the miseries.
In 18th chapter many points from previous chapters are
repeated and emphasized again in a kind of useful
summary.
Thus terms such as SANYASA, TYAGA, JNANA,
KARMA, KARTA, KARANAS, ADHISHTHAN,
KARTA, KARAN, CHESHTA, DAIVA, JNANA,
JNEYAM, PARIJNATA, KARANAM, KARMA,
KARTA, BUDDHI, DHRITI, SUKHAM,
BRAHMANA, KASHATRIYA, VAISHYA, and
SHUDRA are explained.
What I understand and deduce, from these is as follows.
SANYASA is giving up all activities of personal desires.
SANYASA is invariably associated with dedication to
cosmic consciousness. SANYASA is associated with
responsibility of the whole world, not just one’s family.
SANYASI is not the same as an inert and indolent
DR. SHRINIWAS JANARDAN KASHALIKAR

15. 15
NEW STUDY OF BHAGAVAD GITA
creature incapable of earning. He is not a popper or a
beggar. So besides renunciation, union with cosmic
consciousness (YOGA) is inseparable from SANYASA.
TYAGA is giving up all results or fruits of actions.
According to Gita, the activities prescribed in scriptures
for common welfare should be performed without
ulterior motives or expectations. This is especially true
today, when petty selfishness is dividing the world,
individualism is isolating the individuals and fanaticism
in one form or the other is perpetuating viciousness and
destruction. It may be clear that SANYASA, TYAGA
and YOGA are not separate from; but actually the most
essential aspects of mainstream life.
NIYATA KARMA means all activities included in daily
and seasonal or calendar routine for universal welfare. If
an individual abandons them because of petty
distractions or because of indolence, then it is called
TAMAS TYAGA.
Abandoning the activities out of fear of bodily
discomfort (loss of money) is called RAJAS TYAGA
and does not lead to individual and global blossoming.
Thus forsaking the fruits and performing actions
(SWADHARMA) is called SATVIKA TYAGA.
DR. SHRINIWAS JANARDAN KASHALIKAR

16. 16
NEW STUDY OF BHAGAVAD GITA
Thus a person following SWADHARMA does not give
value or importance to the nature of the work and hence
is free of confusion and doubts.
Every activity has some components viz.
ADHISHTHANA the space or area or field of activity,
KARTA the individual consciousness operating,
KARAN the means, CHESHTA the actual dynamics and
DAIVA, which means the unseen environmental forces
influencing the outcome.
JNANA, JNEYAM and PARIJNATA (knowledge,
object of knowledge and knower respectively) are the
control mechanisms bringing about actions e.g.
neurophysiological controls and KARAN, KARMA
KARTA (means or tools, action proper and doer)
constitute the actual components of actions.
JNANA is classified as TAMASIK (fanatic and blind),
RAJASIK (rational and analytical but sectarian) and
SATVIK (unifying and holistic).
KARMA also is SATVIK (selfless SWADHARMA),
RAJAS (actions performed vehemently with
individualistic pursuits) and TAMAS (work begun
without thought or conscience and sense of proportion;
and usually to harm oneself or the others).
KARTA (doer) is also SATVIK (selfless, humble,
buoyant, enthusiastic and steadfast and courageous
DR. SHRINIWAS JANARDAN KASHALIKAR

17. 17
NEW STUDY OF BHAGAVAD GITA
irrespective of success or failures because of strength of
conviction), RAJAS (motivated by vested interests and
hence harboring ulterior motives and violent and
vacillating in excitement and depression) and TAMAS
(ignorant, unskilled, dull, crooked, vicious, cynical,
melancholic and lethargic).
BUDDHI (wisdom) also is SATVIK (discerns desirable
and undesirable and freedom and bondage), RAJAS
(cannot discern and hence misinterprets desirable and
undesirable) and TAMAS (blunderous and disastrous in
every respect).
DHRITI (fortitude) also is SATVIK (composed and
integrated in every respect and focused completely on
cosmic consciousness), RAJAS (involved in various
activities for petty gains) and TAMAS (full of slumber,
nightmares, and bouts of sadness and arrogance and
shackling the individual in everyway).
SUKHAM (happiness) also is SATVIK (initially
unpleasant but subsequently benevolent), RAJAS
(initially pleasant due to indulgence in objects of
pleasure but latter precipitating misery due to loss of
those objects or due to their ill effects) and TAMAS (one
which creates slumber, perversion, bondage and
destruction).
BRAHMANA, KSHATRIYA, VAISHYA and
DR. SHRINIWAS JANARDAN KASHALIKAR

18. 18
NEW STUDY OF BHAGAVAD GITA
SHUDRA constitute different aptitudes and
constitutions, suitable for intellectual and enlightening
activities, leadership and brave military activity, trading,
rearing cattle and farming; and patient and sustained
provision of services; requiring different skills
respectively.
SWADHARMA i.e. act with complete dedication and
selfless involvement for individual and global
blossoming (through guidance from scriptures or from
inner voice through NAMSMARAN) helps us return
towards our root i.e. cosmic consciousness, even if our
aptitude and skills may appear to be inferior to those of
others!!
Lord Krishna explains that following SWADHARMA is
itself the ultimate reward in life and everything else is
born out of ignorance and/or pettiness and hence
counterproductive i.e. taking us away from our root!
In the last few verses He asks Arjuna repeatedly to focus
on the true self i.e. cosmic consciousness and not get
distracted by any other subjective ideological,
methodological or superstitious considerations (SARVA
DHARMAN PARITYAJYA) and assures; in fact
pledges that He would liberate Arjuna of all bondages
(PAPA)!
Arjuna understands and agrees to follow Lord Krishna
i.e. cosmic consciousness in the struggle of life!
DR. SHRINIWAS JANARDAN KASHALIKAR

19. 19
NEW STUDY OF BHAGAVAD GITA
Sanjay, the narrator, in the ecstasy of having heard this
dialogue and remembered the stunningly glorious
persona of Lord Krishna; declares his opinion that union
of individual consciousness (Arjuna) and cosmic
consciousness (Krishna) is itself the ultimate victory in
every possible way.
DR. SHRINIWAS JANARDAN KASHALIKAR