STUDY OF

GITA

Dr. Shriniwas Kashalikar

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 Gita.

Gita imparts the vision of universal unity and harmony and also reconciles the various characteristics, attitudes, beliefs and endeavors of the mankind from every nook and corner of world; to reach the cosmic consciousness.

But this holistic perspective makes Gita somewhat ambiguous and vulnerable to attacks from fascists, fundamentalists, and extremists and overall those people who are trapped in bigotry of one kind or

another. But the spirit of Gita is bound to ultimately bring together (I am sure about this from my own experience) people of all stages of development and people of all varieties!

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 again 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 the

activities born out of subjective concepts and pursuits; and TAMA enhances decomposition, degeneration and downfall in the abyss of darkness of ignorance.

Gita is global, because you can see people with varying preponderance of the effects of SATVA, RAJA and TAMA all over the world contributing to; blossoming, day to day working and mutilation of the word respectively.

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, 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).

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.

However, GUNAS generally bind people in some kind of subjectivity and hence the natural blossoming invariably leads to freedom from the influence 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 more and more people become aware of this invaluable treasure of enlightenment and empowerment in their hearts, the spiritual renaissance would manifest in every nook and corner of the world. There is no necessity for any blue print. The hallmark of such spiritual revolution would simply be; the awareness of this treasure in their hearts; rest all would follow!

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.

From human anatomical and physiological point of view; human brain is the seat of consciousness. It is at the top. From the root or seed of consciousness at the top; 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). The individual enjoys or suffers more or less exactly according to the inputs from these nerve fibers and their receptors!

Indeed the consciousness gets trapped in these sense organs and the person becomes bonded!

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!!

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 petty self!)!

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 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 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

In 17th chapter there is explanation about three types of SHRADDHA, AHAR, YAJNA, TAPA and DANA, (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.

In essence, the SHRADHA and consequent endeavors are differentiated according to the GUNAS.

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.

Out of these; TAPA without any petty expectations is called SATVIKA, with expectations of socio-political gains is called RAJAS and with fanatic endeavors with 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 (according to the tradition or religion).

It is also clarified that; if intelligence, emotions, instincts and body are not integrated and not focused in totality on cosmic consciousness, then the process of blossoming and enlightenment is jeopardized.

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, (which may not be the same be as implied in Gita or commentaries on Gita and scriptures) is as follows.

SANYASA is giving up all activities of personal desires.

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.

NIYATA KARMA means all activities included in daily routine for universal welfare. If an individual abandons them because of other petty distractions or because of indolence, then it is called TAMAS TYAGA.

Abandoning the activities out of fear of bodily discomfort 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.

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 and sense of proportion usually to harm one or others).

KARTA (doer) is also SATVIK (selfless, humble, buoyant, enthusiastic and steadfast and courageous irrespective 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 objects of pleasure but latter precipitating misery due loss of those objects or their ill effects) and TAMAS (one which creates slumber, perversion and bondage).

BRAHMANA, KSHATRIYA, VAISHYA and 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 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 struggle of life!

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 ultimate victory in every possible way.