STUDY OF

GITA

Dr. Shriniwas KashalikarNov 10, 2009, 11:15 am

I decided to 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. It is also beneficial because of repetition and/additional emphasis on more important points; which reverberate in my mind with reference to some verses.

Sometimes it also happens; that I skip many verses, at a 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 of writing; and deserve expression latter; even if it appears out of context.

In the 2nd chapter YOGA is defined (….Yogah karmasu kaushalam) as (ultimate) elegance or perfection in skill; but other way round; it also implies that the greatest skill or perfection in life is to realize YOGA!

There is elaborate discussion in 2nd chapter; 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 must be 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, rather than getting trapped in arbitrary suppression or indulgence.Gita is unique in the sense that she shows your ultimate goal, shows you the path and guides you in the 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 one and all! This is really universal thought; in view of the difference in the 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 of studying Gita about sex education.

In light of Gita; 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 or perversions on the one hand; and don’t develop carnal sexual obsession and don’t get trapped in unending and unsatisfactory and obnoxious indulgence in sex. Such holistic corrections can be made in all walks education.

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, 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, rather than getting trapped in the superficial and shackling aspects; or getting averse and running away to fall in escapist trap!

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 on the other!

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) becomes super romance and love becomes super love! Thus Gita trains you in supreme romance and super love. You learn to live every moment in super romance and super love; rather than getting worried about past and future and subjective considerations.

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!

In 5th chapter; Lord 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 these contradictory statements are: 1. Lord 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) and is different from rebirth, which is full of shackles of ignorance.

Hence reincarnation and freedom from rebirth are not incompatible!

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 convictions about the essence of Gita and thereby rejuvenates the enthusiasm to practice that essence (NAMASMARAN). The practice of NAMASMARAN in turn; endorses and reinforces the conviction about the essence of Gita and makes the repeated recitation of Gita a sublimely empowering experience!

It is like reading about bath, which develops conviction about the advantages of bath and actual practice of bath that endorses the convictions about bath. Thus both are perfectly complementary. One can compare it also; with the reading about the advantages of exercise and actual practice of exercise. 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 i.e. the essence of Gita and this is a really a shattering and weakening experience. In such situation, recitation of Gita and NAMASMARAN helps tremendously.

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 strengthening and expediting the process of blossoming.

The repetition is important for another reason also, which has physiological basis. Thus repetition of Gita or NAMASMARAN is a central nervous system activity and probably leads to development of stronger connections between cerebral cortex and the limbic system, (which are otherwise very weak). This underlines the difference between a well read individual and an individual involved in practice of NAMASMARAN and/or self realized individual.

Ordinarily one’s happiness or sadness depends on the involuntary interactions amongst the cerebral cortical,

limbic, autonomic, neuroendocrine, 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 input to; and weak output from cerebral cortex to the remaining systems. Repeated study and practice of Gita and NAMASMARAN probably enhance the integration of all systems, bringing them 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 a group involved in NAMASMARAN, to verify the anatomical and physiological substrate (which may not be accessible to crude technology though,) of the essence of global culture. One of the greatest lessons of Gita to the world is; whatever we eat, drink, see, listen, talk, write, learn, perform, use, relish and so on; should get culminated into the goal of individual and global blossoming. This makes our life itself the most meritorious activity i.e. YAJNA! This is a true and qualitative revolution in individual and global life.