your SHRADDHA (which means unconditioned and totally selfless commitment, sincerity, devotion and dedication without any petty motive, because of accurate perception, feelings and actions) can rescue you from the vicious cycle of distress and help you to enter in the wellness cycle. This is not easy! But I keep convincing myself that the SADHANA of any suitable nature; or NAMASMARAN according to one’s tradition; must never be stopped. To convey this strongly; Lord Krishna has assured in 6th and 7th chapters and latter in 9th and 16th and 18th chapters; that one would never fail if marches on this path of SWADHARMA!
I have begun to realize; which I did not realize before; that all activities (especially NAMASMARAN) to reach the truth, have their impact, though it may not be perceived immediately due to one’s subjectivity.
The lesson from the 7 chapters therefore is to keep trying to reach the absolute and keep working in its light to the extent it is possible at any given time and in a victorious manner; and sharing the spirit and insights with others!
That is exactly the reason why; I am writing this (as a form humble prayer, as a participation in eternal struggle of dark forces of lower consciousness and bright forces of consciousness DHARMYA YUDDHA); and making available for free download for sharing with anyone and everyone in the world without any precondition!
Trying to keep yourself connected with cosmic consciousness; keeps you reassured on the one hand and active participation in buoyantly charged and appropriate manner (SWADHARMA); on the other.
What is the opinion of Gita on arbitrary suppression?
The idea of arbitrary suppression or unabated indulgence do not find place in Gita. Similarly regimentalized stereotyped procedures also do not find place in Gita. That makes Gita somewhat ambiguous initially, but as you go on internalizing her you find that she is basically universal in nature. In 3rd, 4th and also 6th chapters this is evident.
Gita is universal because she shows the light to any one and every one; irrespective of the state of evolution, region in the world, his/her tradition; and without being judgmental about anyone’s life style; in any way!
What are the influences of inner and outer environment on our blossoming?
In 8th chapter Lord Krishna clarifies that a person engaged in SWADHARMA through intellectual, emotional, instinctual activities (through practice of NAMASMARAN throughout and hence while quitting the body; Antakale cha mameva smaran tyaktwa kalevaram…) actually is connected with the absolute and objective reality and hence does not get entangled and shackled in the repetitive basal cycles of distress through different births.
There is also a declaration applicable to bright and dark external and internal environments, which lead to the fate of an individual. Thus individual is influenced by adverse external physical, chemical and psychological activities and inner hormonal, autonomic and central nervous activities. But it is also assured that anyone who keeps trying; on the path of NAMASMARAN; reaches the summit of union with cosmic consciousness.
Nov 10, 2009, 11:15 am
Why has not this been written sequentially translating verse by verse?
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.
Moreover the Gita and her translations are available world over. Anyone interested can refer the original text of Gita as and when he or she wishes.
Is it true that acquiring skill is the same as YOGA?
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!
In my opinion, the latter is true. Because, the skill of an individual per se; does not impart global dimension to the individual’s consciousness, which is inevitable and inseparable aspect of YOGA. In fact, the word kaushala, refers not merely to the physical skill of an action, but more importantly it refers to the perspective, plans, intentions, involvement and feelings embodied in that action.
What is the perspective in Gita with respect to suppression and indulgence?
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 unabated, mindless 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 yourself and others! 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 through arbitrary suppression on the one hand; and don’t commit crimes, don’t get diseased through getting trapped in carnal sexual obsession and unending, unsatisfactory and obnoxious indulgence in sex. Such holistic corrections can be made in all walks education.
How do the experiences of the study of Gita differ from the experiences of the study of other books?
It is nice to share here that I found the study of Gita different from the study of many other books. The study of Gita coupled with NAMASMARAN 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! What I mean is; you rise from being helplessly vulnerable victim or play in the hands of the inner and outer environments, but assume the status of governing them. This is certainly difficult to agree intellectually, but can only be experienced. Hence one can verify if one wishes.
Another point that struck me is: Gita teaches and trains us to enter the center of universe! Thus; from being part of the world of visible appearances and interactions thereof; Gita trains us to see and merge with the core. She enables us to penetrate the shackling traps of indulgence, aversion, escapism, suppression or perversions, in the superficial and aspects of our life.
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 becomes super romance and love becomes super love! Thus Gita trains you in super 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.
How to reconcile the statements endorsing; “freedom from cycle of birth and rebirth” and “the phenomenon of reincarnation”? Aren’t they contradictory?
In 5th chapter; Lord Krishna assures that you would not be born again (Abrahma bhuvana loka punravartino janah Mamupetya tu kaunteya punarjanma na vidyate) if you realize the self. But in 4th chapter; he also assures that he would manifest or reincarnate as and when appropriate/necessary (Paritranaya sadhunam vinashaya cha….)
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!
What is the necessity to read Gita repeatedly?
Gita enables us to develop the conceptual framework of our life i.e. road map to cosmic consciousness 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 byproduct 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, from time to time; and we tend to forget our true self i.e. the essence of Gita and this is really a shattering and weakening experience. In such situation, recitation as repeatedly as possible or plausible; of Gita and NAMASMARAN helps tremendously.
Gita is a window to sky of cosmic consciousness and hence this window to the cosmic consciousness if closed, we get cut off from that sky of cosmic consciousness. Or repeatedly reading Gita is like breathing repeatedly, which is essential for life. Repeated reading or reciting of Gita is like lighting (to dispel the darkness of ignorance, illusion and slumber) the lamps every night, which are essential to dispel the darkness. Repeated recitation of Gita is essential for purification of mind, which tends to get clouded from time to time; like taking bath every day repeatedly for rejuvenation and cleaning. Gita recitation is like taking the hypoglycemic drugs by a diabetic patient, in the sipping of which there is risk of increase in blood sugar to toxic levels.
Gita is like oxygen of our soul. Just as continuous supply of oxygen is essential for the life, maintenance of the supply of Gita through recitation is essential for sustenance of and blossoming of consciousness!
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.
Gita recitation leads to paradigm shift. Individual becomes cosmic. Reading of Gita casually once in a while may at best serve to feel the elation of having read her or quote references and criticizing or praising. But for getting the sublime experience of going beyond subjectivity, the essence that has to be imbibed and assimilated, which is impossible by reading it once. (This is my experience and hence I don’t rule out the possibility of someone exceptional getting the sublime experience in one reading or even without reading!)
There is one more reason why repetition of Gita makes sense.
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 substrates; of the essence of global culture which may not be accessible to crude technology.
One of the greatest lessons (one appreciates after repetition
of Gita over a period of time is) 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.
It is imperative to state that for a person who does not have the capacity to learn Gita for one reason or another; the doors to cosmic consciousness are opened by NAMASMARAN. NAMASMARAN is a express highway to cosmic consciousness.
Nov 11, 2009, 10:00 am
Can the study of Gita allay various anxieties?
One of the most interesting things I learnt from Gita; and also got thoroughly convinced in the course of time from the practice of NAMASMARAN; is the fact that everyone is moving towards the same goal and the same destination.
This fact usually remains concealed and one gets impatient
to “teach others”, “for their welfare”! Alternatively one may desperate to learn from someone! This impatience though natural can create condescending attitude and develop subtle expectations such as publicity and growth of your (otherwise selfless) mission! The desperation to learn can lead to slavishness and/or deception. This can take away your peace and mar the quality of your behavior.
When we appreciate this fact; that we all are going in the same direction and towards the same goal, then true love (probably more than that evident amongst the pilgrims) emerges and blossoms. That is the greatest hallmark of world culture.
Once I get convinced and clear about this fact, then the acts of impatience and ignorance (whether committed by me or others) do not disturb me any more to a significant extent.
It is matter of great privilege for us to realize (deep experience) this love especially amongst family members, relatives, colleagues, coworkers, people of our country, people from world and latter; even the enemies!
Even as this revelation of love is magnificent; it may not manifest in the mind of the student of Gita at all times and in all persons. It is natural therefore (and hence need not be despised) that; at various stages of development even the students of Gita can be seen frantically advising, admonishing, preaching and also expect the results; from themselves and from others. But Gita surely frees the students Gita from this in the course of time and lets us enjoy the sublime love hitherto hidden or masked by superficiality!
One of the difficulties in the study of Gita is that; it can develop a doubt; “Why truth has to be shown by someone else?” or “Why should I follow the ancestors?”
As the study proceeds, however; you gradually realize that the thought that “somebody else showing the truth”, is because of erroneous image of “self” and the “other”. It is also because of the faulty images of “following” and “ancestors”. The learning or accepting knowledge should never depend on who gives it and whether it comes from your ancestors or contemporary peers.
The knowledge or enlightenment or revelation or objective truth is like Sun. Sun does not belong to the window through which His rays enter! The “truth”, which is omniscient and omnipotent and omnipresent, does not “belong” to any one! So it is illusory to think that it belongs to someone else who “shows” you and you follow!
From another angle, the idea “somebody else” is a relative idea. If we look at ourselves objectively, then we learn to look “me” and “somebody else” as two individuals with no specific preference. There is no good or bad feeling irrespective of about who is learning from whom! This is because the ego of petty self dissolves; as one studies Gita with persistence. So no one is superior or inferior irrespective of whether he/she learns or teaches. These are only roles the individuals play!
From yet another point of view, even the idea; of ancestors and decedents is relative; if we could look at it by going beyond the framework of time. Just as right and left depend on how we stand, similarly past and present lose meaning if we stand beyond the framework of time. Hence the hollow superiority or false inferiority disappears; when; through the study of Gita we learn to see more objectively! Hence, it is also erroneous to think that it “belongs” to your ancestors and you are an inferior descendent to “receive” it from them or other way round that you great because you are teaching it to your descendent!
“Truth” or “self” is beyond time and it is absurd and baseless to be captive of superiority or inferiority complexes (developed because of petty identity), which come in he way realization of truth!
Isn’t it possible to develop pride about our learning blow our trumpet?
It is quite likely to be proud in the early stages. But as we come to know that there were, there are and there will be millions of students of Gita learning her!

Also, gradually during study we realize that if “I” learn Gita; it is neither a matter of pride (if acclaimed by people respecting Gita); nor a matter of pity (if ridiculed by people, who look down upon Gita). This is because, from philosophical and therefore realistic point of view, I am not the owner of what all capabilities, which I have; as I have not created them! It is simply a matter of being happy to blossom together!
What is the relevance of virtues; described in Gita; today?
In Gita, there is a reference to virtues in many places; including 16th and 18th chapters.
One of them is “truth”.
In everyday practice, there is always a conflict between loyal description of facts (which can either prove stupid and invite difficulties; or wise at produce profits) and concealing or misrepresenting the facts, (which also can engender punishment or yield gains). Hence there is ongoing conflict in every mind about the virtue viz. truth and Gita provides the answer to it.
I began to appreciate the ‘true’ meaning of ‘truth’ gradually and distinguish it from “mere narration of apparent facts; even if done with 100%; loyalty and fidelity”.
I began to understand that realization of “truth”; is a process and it leads to expression of appropriate behavior, conducive to blossoming of everyone and realization of truth!
For this (rising above the criminal lies and gullible truths and living effectively to reach the truth) to happen; there are many precepts which ought to be followed from childhood, but the most important and universally practicable in every condition and situation is NAMASMARAN.
What is the meaning of the verse in 6th chapter; (UDDHARET ATMANATMANAM NATMANAM AVASADAYET ATMAIVA HYATMANO BANDHUH ATMAIVA RIPURATMANA) which is very famous? How one is enemy of oneself?

I began to understand this; by correlating it with the previous reference to the self. Lord Krishna elucidates the nature of real self to Arjuna in the 2nd and 3rd chapters. He then advises Arjuna in 6th chapter, in this verse; to rescue and uplift the other part of his consciousness (we can call it lower or actually physical or physiological consciousness; without being derogatory) that has been trapped in body systems; feelings and intellectual framework; and obviously; prevent its further bondage. He further states that if you do this; then you would find that that your lower consciousness is friend of your higher consciousness (you) and if you don’t, then you would find that your lower consciousness is verily the enemy of your higher consciousness (you).
The consciousness trapped in body, mind, ego and/or subjectivity is the enemy if not properly negotiated with and mastered or conquered. This consciousness becomes our friend, close friend once negotiated with and conquered, or shall we say brought in harmony with ourselves. This activity of winning part of our own consciousness, without being repulsive or escapist is YOGA. It is said (by those who have achieved this MAHAYOGA), that NAMASMARAN makes this possible.
How to accept a bloody war as an opportunity?
When I began the study, it used to appear strange that in 2nd chapter Lord Krishna has referred the war as great opportunity.
I used to find this strange and not acceptable, because of my erroneous concepts and feelings about the violence. I used to think that war is devilish, vicious, and avoidable and hence should be avoided.
Later, I used to partly agree that “this war as opportunity”
but rather reluctantly, because I used to think that Lord Krishna justified this war because it was imposed on them even as he had tried to avert the war through maximum possible negotiations!
But now I realize that the upholding of war as an opportunity; refers to the option (which no other living being has) to emancipate the lower consciousness by participating in the war to conquer all physiological conflicts inside and social contradictions; outside!
In my view this war of rescuing and emancipating the consciousness trapped in senses is described in HATHAYOGA texts as KUDALINI JAGRUTI. Hence HATHAYOGA practices (described in 6th chapter of Gita and Dnyaneshavari or Jnaneshvari) and intellectual exploration as through the SANKHY YOGA (also described in 2nd chapter of Gita and Jnaneshvari) are perfectly complementary and reach you to the same destination, viz. individual and global blossoming!
The heavenly beauty and bounty of Gita is that she takes you beyond petty “love and hate” relationships. She reveals to you; how the love and hatred; in as much as the sense of fear and animosity; are born in your consciousness trapped in your senses and how rescuing the same would free you from all subjectivity and all pettiness. I seem to understand now, that this; if realized by us; can make our personal relationships far more pleasant than one can ever imagine!
Our relationships can become sublime and can go beyond any distance, any time and even death, through Gita and hence Gita is a super romantic cosmic poetry.
Every single step in this direction is more precious than the entire world, even if mountains of drawbacks and oceans of adversities within or outside us; try to drag us back!
I have written an article entitled “Worshiping Sex” and unknowingly or not being fully aware, I have highlighted in it; this process of lovingly rescuing “part” of “your consciousness” (making it your friend) from the “physiological prisons”, rather than hating it. I can appreciate now, the feeling of respect and adoring, towards; sexual attraction in the universe; at the root of which, there is motherhood and fatherhood and why it is worshipped as Goddess Kundalini (and various Goddesses); who merges with the true self; when appropriate.
Nov 12, 2009 12:10 pm
While studying Gita one doubt used to nag me from time to time. Why could not Gita create an ideal society?
If we carefully understand the purport of Gita we begin to realize that an individual with a vision of “ideal society” is also a creation of the absolute consciousness and the people opposing this are also, creation of the same cosmic consciousness.
Thus an individual develops intense motivation to change the society for better and make it just, as a result of several biochemical reactions in his/her body, which in turn are result of causes hidden in further past. These activities keep going on irrespective of one’s volition. This means, the objectives or aims of an individual are themselves not “his or hers”!
So if the aims or ideals do not belong to you, (they belong to the cosmic consciousness embodied in Gita) then what sense does it make to expect Gita to fulfill those aims or ideals as per your time frame, instead of the cosmic design?
Secondly; the universe, if we observe, is never static. It keeps changing. Thus every molecule and atom is undergoing change. Every organism and individual, in terms of body and mind; also is undergoing change. Every society also in terms of its inhabitants; its life style; and its nature; is undergoing change.
So how can anybody expect Gita to create “unchangeable ideal society”?
In fact, Gita enlightens us with this wisdom and hence acts like sun, illumining the inner space of individuals for millennia. Gita is like infinite source enlightenment (beyond space and time). From time to time and through ages this enlightenment manifests in appropriate individuals and (through the medium of that person/s); the masses. But as the individual/s and the society are replaced, by next generation, the void is created and the spirit of Gita has to reappear, re-manifest through other individuals!
This cycle goes on.
It is therefore important to realize that Gita blossoms us individually and globally; but not coercively and arbitrarily or in a regimentalized fashion. Also, Gita spirit keeps reincarnating as and when there is a need (within us and in the society; because there cannot be anything like permanently ideal state of an individual body and society)
So Gita teaches us to perform SWADHARMA with full involvement and ecstasy; without expecting anything; especially “a permanently ideal society”.
The absolute consciousness or the spirit of Gita is bound to take care of the present and the future from time to time and our pleasant duty (SWADHARMA) is to study, realize and share the enlightenment of Gita with others. The individual and global blossoming are bound to manifest through this enlightenment as the spring comes!
There is another reason or explanation; “why Gita cannot create ideal society”!
The world keeps on changing; beyond our subjective concepts and even if Gita were to change the world; exactly according to our expectation precisely, still we would never be permanently happy because we ourselves are changing individuals! Whatever we expect is also changeable and hence can never give us lasting satisfaction.
This is exactly why Gita assures that the enlightenment is bound to re-express itself again and again whenever there is need. So Gita teaches us to not merely enjoy the struggle of life, but she teaches us to enjoy it like a sport, in which we pass on the mantle to the next partner!
So it is inappropriate to expect creation of so called ideal society! It is like expecting Sun to provide money!
In fact; this is the reason; why we are advised not to expect results as per “our” projections.
Can we look up to Gita for a solution in a state of depression?
With reference to above understanding of impermanence and realization of the transient nature of existence, of our body, society and the universe; sometimes we tend to get depressed (because of the attachment resulting from habituation of our body and the environment), by the thought of quitting them!
This depression leads to withdrawal from the struggle. All struggles appear meaningless; just as they appeared to Arjuna. But even if we get dragged by this (insurmountable?) feeling of not participating in the life struggles (war!), it won’t be possible for us, because of being in; inescapable physiological and social environment and individual and social consciousness, in which a variety of biochemical, biophysical, physiological and social activities are bound to take place; whether we wish or not! Escape is impossible and involvement in them is inevitable!
Hence in 2nd chapter and latter in 18th chapter, Lord Krishna asks Arjuna to follow SWADHARMA, which extracts the immortal principle beyond time from this passing body and universe! This is like recovering the NET PROFIT from the business of life time!
Hence it is also said that don’t worry about tomorrow. Just follow your SWADHARMA; and for exactly identify and realize your SWADHARMA; you can take the help of (as stated in 16th chapter) scriptures and/or from your inner voice; through practice NAMASMARAN as has been advised besides Gita, by most of the saints.
That makes study of Gita and sharing it with others a matter of great opportunity and ecstatic privilege, for overcoming depression, which may be generated by Gita herself if we are too ignorant and too weak to digest the wisdom in Gita! But the depression can be surely overcome through the study of Gita herself (and recitation of Vishnusahasranam; and practice of NAMASMARAN), by the realization that; even as our bodies are bound to perish and our society is bound to metamorphose, we have the golden opportunity to practice SWADHARMA and share our convictions (and immortal essence) with others!
With reference to verses in some chapters, such as 3rd, 7th, 9th, 14th, 16th, I used to wonder, how in spite of reputation of Gita as the propounder of ultimate truth, there could still be people not following the precepts of Gita, (who would have go through the fate described in Gita)? Why they are not persuaded or converted or changed by Gita?
The individuals all over the world; though belong to the same specie Homo sapiens; are different in terms of their constitutions and their environments.
Just as sunlight can be troublesome to photophobic (those who can not tolerate the sunlight due lack of melanin pigment in their eyes) individual, Gita can be discomforting and disagreeable to some individuals; due to their peculiarities.
Hence just as there cannot be a permanently satisfactory ideal society, there cannot be a permanent and universal agreement on Gita. I learnt that even if there is absolute truth in Gita, it cannot manifest in every heart, though one can keep sharing it; as a part of one’s SWADHARMA. Individual and global blossoming would keep on manifesting appropriately as and when the time ripens; though not permanently; and though not in exactly the same manner as we anticipated!
Is it alright if we share our perceptions without adequate study?
There is NO limit to which Gita can be studied. Gita is infinite in every way, even though she contains only 700 verses. Hence there should be no inhibition to share whatever we want to share about Gita.
Sharing the spirit of Gita; even while studying; has the advantage that repetition of principles of Gita helps us in developing and strengthening our convictions. Thus apart from introducing the others, or tallying our perceptions with others, or getting the chance to learn from others correct ourselves if necessary it helps us in our own blossoming. In addition, through sharing the spirit of Gita, we are able to influence the local and global environment and make it friendly for uninterrupted study of Gita and blossoming of individuals and the world. Thus sharing of the spirit of Gita (as per our understanding) is essential and vital, for bravely and wisely defeating the dark anti universe and antihuman forces!
What is the essence of the terms used in 7th and chapters?
At the end of 7th and beginning of 8th chapter; there is mention about (KSHARA) ADHIBHOOT, (PURUSHA)
ADHIDAIVA, and (SWABHAVA) ADHYATMA, (AKSHARA) BRAHMA, ADHIYAJNA (AHAM) and (VISARGA) KARMA
ADHIBHOOT is a perishable aspect of universe including human beings.
Individual consciousness or the unchanging vitality is called PURUSHA (In Ayurveda, referring to individual case; this is called CHIKITSA PURUSHA).
The essence of the intricate relationships between control systems and the functions and the mechanisms are called SWABHAVA or ADHYATMA. It is “physiology” of nature (Actually physiology means study of nature if one refers to the word in Greek)!
ADHIYAJNA is Lord Krishna i.e. cosmic consciousness that illumines everything and everybody.
VISARGA is also called KARMA which is nothing else but the appearance (manifestation) and dissolution of universe in the consciousness. This concept is somewhat similar to manifestation and dissolution of our subjective world according to the evolution of our consciousness!
AAKSHARA is called BRAHMA. The substratum of or backdrop of eternal consciousness that encompasses from in and out the whole universe, space and time is called AKSHARA (BRAHMA).
Thus to him or her, whose consciousness merges with absolute consciousness, the whole universe appears to be but a reflection!
This explanation pertains to holistic conceptualization of individual and universal existence. The semantics vary from different schools of thought. Hence my interpretation may not be exact like mathematical calculations. But the essence is that; one, who learns about his trans-temporal essence; and relationship with the fleeting body, society, universe and a variety of physical, chemical and psychobiological activities; learns to “free the lower self” through SWADHARMA and in turn, helps others to attain the same freedom and blossom to culminate in absolute light.
Can promoting Gita come in the way of one’s progress?
Promoting or sharing per se, do not come in the way of progress. In fact they can boost our motivation and strengthen our determination and tenacity to study and progress.
But; inadvertent, impatient and desperate efforts (and not just sharing) to teach (in spite of having not assimilated our perceptions of Gita) others; are often of imposing nature; and boring to the brim to those who are not interested! This is because we are deficient in our perceptions and/or because those; whom we are trying to teach; are not merely thoroughly stuck in, but are also proud of their petty pursuits. Hence many times our efforts are met with deceptive appreciation; or adverse remarks and even humiliation or insults.

Hence it is said in Gita (18th chapter) that do not teach Gita (out of your obsession, ego, whims, fancies, even if they be otherwise selfless; or with any other petty purpose); to disinterested and dubious individuals.
However such unpleasant experiences; are not uncommon; because usually one who studies Gita feels the urge to share it with others…rather urgently! But from such experiences; if we learn our mistake and study with double enthusiasm and commitment, then nothing comes in the way of progress. That cosmic consciousness takes care of our (as well as global) progress and blossoming!
Hence; many all time great authors like Adya Shankaracharya and Dnyaneshvar wrote their invaluable commentaries on Gita for the benefit of world, they did so in full concurrence with cosmic consciousness ((not out of obsession, ego, whims, fancies, even if they be otherwise selfless; or any other petty purpose). Moreover they did not impose it on any specific individual or section of people.
Hence their contribution is (and should be) adored world over.
What is the purport of 9th chapter?
In 9th chapter Lord Krishna briefly explains how He (His cosmic consciousness) manifested and absorbed the universe from time to time.
He further clarifies that those whose constitutions and especially neuroendocrine systems are NOT integrated, have no inclination to devote themselves with innate feelings to Lord Krishna (cosmic consciousness). They are handicapped in this sense. They cannot enjoy the invigorating charm of deepest and selfless love! They may pursue petty goals and may achieve them successfully if time is favorable; and lose in such pursuits; when time is unfavorable but suffer in both cases due to pettiness.
However, those who get the taste of Lord Krishna (cosmic consciousness) fall in His love. They live in full consonance and care of the absolute truth. They do not get harassed or entangled by petty problems.

In 9th chapter Lord Krishna explains to Arjuna that all those who worship different deities (out of ignorance and for personal gains) also reach him, in the course of time.
He asks Arjuna therefore to unite with his higher consciousness i.e. Lord Krishna (cosmic consciousness); rather than getting dragged into petty pursuits.
The verse towards the end; in 9th chapter referring to women, VAISHYA and SHUDRA may give impression that it is derogatory to these groups. But that is not so.
There are subtle physiological differences amongst different people and males and females; due to variations in hormones, sex hormones, neuro hormones, predominance of right or left brain, other aspects neurological development, influences of conditioning (causing differences in memory, linguistic skills, mathematical skills, capacity to visualize, capacity to discern notes of music, ability to read in between the lines, thinking non sequentially, aggressiveness, submissiveness, calculative capacity, skills in handicrafts, analysis and so on). These differences do not indicate inequality (in exploitative spirit) but merely differences. Lord Krishna says these qualities indicate aptitude and proficiency in a particular field; but every possible quality has access to the spirit and benevolence of Gita.
While writing this, I came across sudden financial difficulties. The recovery agents from bank came home and discussed the matter.
All the philosophy seemed to be redundant and useless. Everything seemed to revolve around money. I seemed to be a helpless creature, worse than someone knowing nothing about Gita. I developed pity for myself.
But within few minutes, the grace of Lord Krishna (cosmic consciousness) engulfed my consciousness and made me realize that this incident itself (and such innumerable incidents) is “a miniaturized version of war in Gita” and has to be participated triumphantly and conquered! I realized that writing on Gita; has to be coupled with actual mastery over and detachment from dragging impact of feelings of self respect, family relations, financial risks and public reputation and even life! That is the spirit of Gita!
I got back overcame my disturbance and decided to write; come what may! I realized that; being unshakable and dignified in NAMASMARAN i.e. in the essence of Gita; irrespective of anything and everything; is SWADHARMA for me (and possibly for everyone). Thus it would be clear that; I am continuing to learn and follow SWADHARMA; every new moment!
I have also begun to realize that this quality of being firmly positioned in NAMASMARAN i.e. in the precise purport of Gita; is extremely useful for blossoming individual and universe especially if acquired by people involved in leadership of different types and management in different fields.
Nov 12, 2009, 8:45 pm
At the end of 9th chapter, and in the beginning of 10th chapter Lord Krishna assures Arjuna that irrespective of any vices and/or sins the individual gets freed; through devotion for Him. He also says this in 18th chapter.
How to reconcile this assurance with the notion that good deeds yield good results and bad deeds yield bad results? Is it not contradictory? Does it not contradict the expectation of justice in society?
I used to really get perplexed by such statements in many other hymns also.
But now it appears that whatever is visible; is only superficial. Hence it is partial truth and not a complete one. So; condemning someone as criminal can be fallacious. Similarly the connection with Lord Krishna i.e. cosmic consciousness is never apparent. Hence even if an individual appears to be a sinner or a criminal, he could get emancipated instantly through his connection (which may not be apparent); with cosmic consciousness.
If we appreciate this, then it would actually help our legal system to evolve; from callous, irrelevant and lopsided and unjust pedantic arrogance; to enlightened holistic perspective and structuring of laws and their administration; closer to natural justice!
In individual life this is important as it can take away the burden of being judgmental; about ourselves and others; from our head and reduces the nuisance of our ignorance to others!
It is necessary however to also appreciate that Gita certainly does not undermine the role of ethics and decency required in healthy intrapersonal and social harmony and dynamics. This is because; the concept of good deeds and bad deeds pertains to what we do for individual and global blossoming, especially when we are not in apposition to understand or realize cosmic consciousness. Hence the commandments, decrees or precepts are formed and flow through the generations in the form of traditions and conventions, customs. , understand the intricacies of philosophy. It should be clear why Gita elaborates on good deeds and bad deeds in 16th, 17th and 18th chapters besides in 9th also and advocates all, but especially those who cannot comprehend the cosmic dynamics, and hence doubts to follow these precepts! These precepts play a vital role in individual and social harmony.
The essence of the two apparently contradictory statements becomes clear, through NAMASMARAN.
At the end of 9th chapter; Arjuna (and we) probably becomes conversant with the life struggle and how to focus on the absolute truth common to individual existence and the universe.
Why is the purpose of narration and showing the cosmic nature in 10th and 11th chapters respectively?
But since Lord Krishna has described SWADHARMA through 2nd, 3rd, 4th, 5th, 6th chapters; and one’s position in cosmic dynamics and the cosmic consciousness in 7th and 8th chapters, and since in 9th chapter, Lord Krishna asks Arjuna to devote to Him (cosmic consciousness); Arjuna has a question about Lord Krishna’s cosmic nature; and how to worship or devote this cosmic nature of Lord Krishna.
10th and 11th chapters depict of this cosmic nature of Lord Krishna.
Lord Krishna elaborates how He is the root cause or seed of the seen, unseen, and conscious, subconscious and unconscious universe. He further assures that He enlightens the seekers of truth; who are completely consumed and hence keep interacting intensely about the truth i.e. Lord Krishna; in ecstasy!
Lord Krishna then describes various components of universe, which broaden and expand one’s vision, paradigm and perspective to become as objective as possible.
In 11th chapter, there is actually VISHVARUPADARSHANA. This means Arjuna is given special eyesight on the basis of his preparation in 10th chapter, and actually shown the infinite nature of Lord Krishna.
Obviously; this “seeing” is not actual seeing by visual system, but through opening up of the consciousness of Arjuna. This is why Arjuna “sees” the future fate of warriors. This vision is mind boggling!
Arjuna is afraid of this sight because this requires disappearance of the subjectivity which is like death itself!
Arjuna therefore requests Lord Krishna to appear in front of him as a human body.
This is a very important point of transition from focusing and worshipping the cosmic formless reality to focusing on the human form of the Lord, which is relatively easier because you can allow the subjectivity to gradually disappear.
This is the reason and basis; of why most of the saints and scriptures like Shrimad Bhagavatam advice common men to worship God in form and practice NAMASMARAN, which is the subtlest non visual, non olfactory, non gustatory (in short non sensory) form of the Lord! It (NAMAMSMARAN) transsensory or supra-sensory and hence; when practiced by an individual; can at best; be barely “heard” by his inner sense of hearing, which is quite unlike the “hearing” of sounds produced outside.
Nov 13, 2009, 10:00 am
In 11th chapter Lord Krishna endows Arjuna with “objective vision” or extrasensory vision; by lifting him from his subjective realm and perspective. Arjuna “sees” or actually experiences the cosmic consciousness. This “vision” or actual experience of objective reality is unfathomable in every sense, because of our yet undissolved subjective existence! For the same reason it is frightening. It is like moving with supersonic or super-photic (faster than the speed of light) speed. Arjuna experienced something similar to (but more complex than) high speed centrifugation or high speed revolutions creating destabilizing vertigo upsetting all body and mind systems.

Arjuna went beyond time and sense of time seemed to have lost. He actually “saw” the panorama spread over ages and millennia. He saw generations after generations getting dissolved in that consciousness. He “saw” the seekers of truth worshipping that consciousness and the ignorant oblivious of Him; being afraid and running from Him!
Arjuna realized that Lord Krishna; the human form in front of him is actually cosmic consciousness pervading him and his consciousness in and out and from all sides. He felt stunned by this unparallel experience of omniscient, omnipresent and omnipotent God. He was overwhelmed by the experience of what is implied by the terms unborn, immortal and infinite! He realized what is meant by the origin of universe and the destination of the universe. He sensed what consciousness beyond consciousness is; and origin and culmination of all spiritual, intellectual and emotional endeavors in literature, art and science; practiced by human civilizations, knowingly and unknowingly in the pursuit of the “truth”; are!
Since this experience is similar to that of getting burst or exploded from within; it is destabilizing and shattering, even though it is thrilling and exciting in ultimate sense!
Arjuna therefore while getting saturated and suffocated, urged Lord Krishna to reappear in human form!
This is precisely the point of idol worship; actually this word idol worship is very superficial and narrow and does not convey the spirit. It is aptly called MURTIPOOJA. The cosmic consciousness is brought in human or other form and then worshipped. This practical and simple way of connecting with the cosmic consciousness has been welcomed by billions of people for millennia.
The saints; as alluded to; earlier; have further made it simple by practicing NAMASMARAN and preaching it and thereby made the enlightenment accessible; to billions of people for generations gone; and generations to come!
Lord Krishna reappears in His human form (still as a murti i.e. idol of a deity with four hands, so as to distinguish Him as different from ordinary human being) and explains to Arjuna that it is possible to not merely, know and reach Him, but actually merge with Him; through devout love with absolute fidelity and loyalty. In my view Lord Krishna implies here; that this unconditioned and devout love is the culmination and pinnacle of all penance and efforts (such as PRANAYAM, ASANA and others). This is YOGA of YOGA or YOGA attained through YOGA or MAHAYOGA!
At the end of 11th chapter; Lord Krishna asserts that SWADHARMA i.e. every moment lived in His consciousness or remembrance; characterized by inimitable and sublime love for everyone in the universe; which signifies supreme form of universal unity; certainly takes an individual and hence billions of individuals to His supreme abode!
In 12th chapter, Arjuna, like any genius (after “seeing” “cosmic formless form” and “deity form” of Lord Krishna); probably realizes the necessity to confirm (for the benefit of billions) the Lord’s
opinion about the nature of worship, and hence requests Lord Krishna to explain the question, “which type of devout love; amongst the two viz. that for formless cosmic consciousness; and that for a specific form (idol, murti or NAMA); is preferable and conducive to individual and global blossoming?”
Lord Krishna explains that it is quite difficult to remain focused on “formless cosmic consciousness”, (though those who can do this; and have supreme love for everyone in the universe; reach Him); hence worshipping Him in some form, (because it is not practicable for a common man to comprehend, remember and realize every moment the self realization or the realization cosmic consciousness and its application in day to day life) and also by doing every activity in His remembrance (and offering Him, because everything actually belongs to Him) is desirable. He further advises Arjuna (and every one in the universe) that even if this also may be found difficult; one should persist on it. Because, through consistent and persistent efforts, the individuals reach Him and blossom step by step from conceptualization and practice; to enlightenment; to composed or integrated mental state; to detachment for every result (the fleeting gains and losses); to absolute all enlivening, all empowering and all enlightening peace!
Lord Krishna briefly describes the great characteristics of such an individual (and hence the society) and assures Arjuna that following this path is like drinking the sap of immortality and being one with the eternal source of love that emanates through generations after generations!
What is the relevance of the description of KSHETRA KSHETRAJNA etc. in 13th chapter?
Lord Krishna probably thought that Arjuna (and many others like him who are like limbic system, autonomic nervous system, neuroendocrine system, endocrine system etc. associated with instinctual and emotional; and conscious and subconscious behavior and hence) is not yet tuned to this kind of enlightenment. In other words the enlightenment did not yet seep down and did not yet percolate into the bones and into every cell! In such situation it became necessary to explain the purport from different angle, in still somewhat different language, and with different semantics.
Thus in 13th chapter Lord Krishna explains the meaning of KSHETRA, KSHETRAJNA, JNANA and JNEYA, which mean body with all its systems, knower, knowledge and object of knowledge; respectively.
All this is explained in scriptures such as BRAHMASUTRAS elaborated by rishis, which revolve around, spring from and culminate in Lord Krishna i.e. cosmic consciousness.
PRUTHVI, which broadly means all particles,
AAPA, which broadly means all liquids, TEJA, which broadly means the fire principle, VAAYU, which broadly means all energy and AAKASHA which broadly means space are called PANCHA (five) MAHABHUTAS.
BUDDHI, AVYAKTA and AHANKAR constitute the subtler aspects of human beings such as intelligence, unapparent forces and the subjective schema (of one’s own and the universe) forming conceptual framework.
These eight embodying various instincts and emotions constitute KSHETRA.
The knower of this KSHETRA is KSHETRAJNA i.e. cosmic consciousness i.e. LORD KRISHNA.

It has to be conceived that this consciousness when restricted or limited to KSHETRA i.e. human body and associated phenomena, constitutes the KSHETRAJNA in that respect.
JNANA is knowledge; which is not merely information collected by an individual but enlightenment through study of ADHYATMA i.e. holistic physiology or study of intricacies of the dynamics of nature (KSHETRA); and consequent intellectual, emotional, instinctual and physical behavior of an individual!
JNEYA is object of knowledge; which in ultimate respect is only one; final reality; viz. BRAHMA.
It is without beginning and end. It is neither true nor false. Here true and false refer to concept of “is” and “is not”. “Is” and “Is not” are plausible only with reference to space and time in view of the three dimensional nature of everything and its durability! Hence it is beyond “is” and “is not”! It is conceived as:
It has countless hands, eyes, ears, mouths and so on. It is
said to encompass everything; space, time and all individual consciousnesses. It incorporates all sensory perceptions and beyond it all! It is beyond all describable attributes as it is beyond the language of quality (words) and quantity (numbers). It is detached as well as attached and it is beyond all qualities and yet experiences the qualities! It is present inside and outside of everything and it is static as well as dynamic. It is extremely subtle and hence beyond perception and is infinitely away as well as in vicinity. It is beyond all light and all darkness, which are functions of visual systems! It is the knowledge as well as object of knowledge and ever present in the core heart of every one.
All these qualities are described to reinforce the super concept; of cosmic consciousness.
The BRAHMA or PURUSHA and PRAKRUTI are said to be free of beginning and end.
PURUSHA can be conceived as consciousness and as the root of every expression or manifestation, which act as fields and rest all with beginning and end and changes; constitute contingent aspects viz. the GUNAS.
Understanding these concepts helps an individual to identify himself/herself as being increasingly closer and closer or being in common with the cosmic consciousness and begins to see the happenings in the universe and individual life as products of PRAKRUTI and GUNAS. This is progressive liberation. This liberation becomes possible because the individual sees that cosmic consciousness is like immortal, eternal space that is essential component for everything that happens in universe but neither participates in the activities nor gets influenced by them and it is like Sun, which illumines the universe without actually “going” to the nooks and corner and without actually “becoming” part of those places.
What is the importance of the description of GUNAS etc in the 14th chapter to the blossoming of mankind?
Lord Krishna then describes the “applied” aspects of the holistic physiology viz. the implications of the contingent GUNAS; in human life (with undoubted impact on the universe) in 14th chapter.
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.

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 everything 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 everything 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.
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.
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 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!!
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 un-physiological 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 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 anti-natural.
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
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.
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 with