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 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!
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 anti-natural behavior results as explained in 3rd chapter! Hence we find chaos and indiscriminate violence towards self and others. These people involved in these anti-natural 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 conviction creates a chasm between our lower consciousness 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 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.
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 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 every way).
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
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!
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.
ADDENDA
NOVEMBER 25, 2009 03:00 PM
As I had mentioned earlier, for it is suitable to keep on writing on Gita as and when it appears in mind, rather than mechanically sticking to the sequence of chapters. Hence after, I have “finished” writing on the content of 18 chapters, now I am again starting to add the addenda!
In chapter 3, Lord Krishna expresses His concern about the common people, who follow the reputed individuals in the society!
Even as this is grossly true; this is an obvious statement. In addition to this obvious meaning, Lord Krishna appears to imply that; in any system; the control mechanisms or the regulating centers or the higher centers are followed by rest of the component parts. This is true for the whole universe, society and the human body also.
In other words; the higher self of an individual has the responsibility to behave in tune with the cosmic consciousness so that rest of the consciousness trapped in the body systems also can follow the suite.
Similarly, the position of the leaders in the different fields in society is that of the higher centers in the human body. They must follow SWADHARMA so that the whole society gets guidance and lives in order, unity and harmony. If the leaders misbehave, then the society is bound to perish.
This applies to human body also. If the higher centers in the human body get deranged then the whole body would go in disarray.
What is KARMAMUKTI or BANDHAMUKTI?
I seem to understand that this is nothing else but the freedom of our consciousness from the shackling influence of biophysical, biochemical and physiological activities. This is possible through linking with the cosmic consciousness, by anchoring to the name of that cosmic consciousness called NAMA and remembering the NAMA (called NAMASMARAN) is focusing on and getting linked and gradually merged with the cosmic consciousness! In Gita Lord Krishna is the cosmic consciousness.
NOVEMBER 26, 2009, 09:45 AM
How can TYGA be superior to DHYNA?
In 12th chapter there is verse, in which there is a clarification about the culmination; of study into knowledge or wisdom, of wisdom into composure of mind (DHYANA), of DHYANA into KARMAPHALATYAGA i.e. detachment from the results of actions; and of KARMAPHALATYAGA into peace.
I used to wonder; how simple detachment from results or fruits of actions could be superior stage just penultimate to peace i.e. superior to DHYANA or contemplation of cosmic consciousness or true self! The detachment appeared simple and pertaining to mundane individual experience. Moreover, simply getting detached from one result of one action; could not appear to endow permanent peace, because one could perform innumerable actions and each time the question of detachment would arise.
It is clear however, now, that the detachment has far deeper and cosmic meaning.
If and when I realize that that I am a part of cosmic consciousness and KARMA is actually the manifestation of the universe, then I realize that detachment is actually not from personal actions, but from the universal action of the cosmic consciousness! Secondly the detachment is not from one or another action, but it is from all possible actions of individual consciousness including all subjective realm such intellectual, emotional, instinctual and physical feelings and actions. It also includes all the physiological, biochemical and biophysical actions going no in one’s body or rather being! Last but not the least; it includes peaceful and loving renunciation of everything subjective in nature and even the body at the end!
Once this meaning becomes clear, it becomes clear how DHYNA culminates into KARMAPHALATYAGA and how KARMAPHALATYAGA culminates into or sublimates into peace!
KARMAPHALATYAGA here is really the MUKTI or liberation and it is but appropriate that it is associated with peace.
Can the all benevolent Lord punish?
In 16th chapter, there are verses, indicating the fruit of hating the cosmic consciousness (Lord Krishna) in terms of going into abysmal births and miserable end (GATI). The meaning of these verses appeared to indicate the consequences of one’s actions and somewhat punitive nature of the Lord! This appeared in contrast to the kind and benevolent nature of Lord, so much emphasized by many saints. This appeared inexplicable, when one pondered over the verses in 6th and 9th chapters stating that even a sinner of worst kind gets liberation and in verse 18th chapter; stating that ISHAVR resides in every heart and governs and mobilized the living beings.
Now it appears that the verses in 16th chapter relate to the ego of a person who separates him/her from the cosmic consciousness and hence makes one arrogant and hate his or her own connection with the cosmic self! In such a condition, the Lord probably implies that he or she would keep on reverberating in his or her own separated and hence painful, miserable and helpless state. If you experience the might of the shackling ego, you would agree with this! However, after coming into contact with Gita and getting immersed in Gita; he or she would begin to reorient himself or herself with the true self or cosmic consciousness and peace. This also you would agree if and when you experience!
NOVEMBER 26, 2009, 02:00 PM
What is equanimity?
In 9th chapter, Lord says that for him every one is equal and
He neither loves nor hates (in a personal manner) any one.
This used be rather perplexing, on the background that He says that He would punish those who hate Him! Moreover it appeared absurd to equate good and bad people!
I now understand that even as Lord can see the unity of the universe and the universe being present in Him and He being present in every heart, we do not experience this divinity residing in every heart, because we do not see it in our own heart! Hence due our personal biases and subjectivity we see individuals (including ourselves) as good, bad, simple, shrewd, cunning, crooked, vicious, vindictive, gullible, healthy, sick, happy, miserable etc.
Gita implies that it is natural for everyone to evolve in this realization (because the Lord resides in every heart); which the Lord shares with Arjuna. All the means described n Gita (such as NAMASMARAN and many others not directly and elaborately described in Gita) take us to this realization.
How are SANYASA and YOGA interrelated?
In 5th chapter, it is said that SANYASA is not possible without YOGA (SANYASASTU MAHABAHO DUKKHAMAPTUM AYOGATAH…). This implies that SANYASA and associated peace devoid of vacillations is possible if the is loving bond (YOGA) is preserved. Renunciation with contempt or hatred is not true SANYASA and not associated with peace!
If you have subtle dislike for you spouse and you decide to separate, then that is not SANYASA in true sense or renunciation in true sense! It is merely a reaction of hatred!
Conversely, YOGA in true sense is bond of love with absolutely no expectations. YOGA is being free from i.e. renouncing every possible subjective consideration!
If you like your spouse so much that you cannot bear the thought of his/her separation, then or you expect something from him/her then bond of love is not YOGA or objective impersonal love!
Thus; hatred and subjective attachment; are responsible for mean, petty, prejudiced, inappropriate, unjust and suicidal or socially harmful actions; which are followed by perversion and/or bondage and suffering! This holds true for every kind of subjective hatred and love.
Lord teaches us that renouncing per se is not true sacrifice with objective perspective i.e. SANYASA and getting possessed per se; is not objective love or YOGA.
In the course of evolution you rise above this kind of hatred or subjective attachment. You learn and realize the rhythm of life. You learn to enjoy the supreme love and supreme sacrifice objectively.
Thus SANYASA is rising above all the subjective framework and getting freed from it; and YOGA is the absence of resentment and presence of loving fulfillment (without any expectations) while you are rising!
Further; it becomes clear, that just as SANYASA i.e. true renunciation; is impossible without YOGA i.e. bond of objective love, similarly; the YOGA the bond of objective
love is not possible without SANYASA i.e. renouncing all ideas, ideals, ambitions, aims, objectives and other preoccupations; born out of subjective framework of mind!
In other words, rising into objectivity is truly a self (subjective) less (detachment and SANYASA) and truly loving (union with the cosmic self i.e. objective love, or YOGA) act!
It has been repeatedly said that NAMASMARAN can help in this!
What is importance of SATVA GUNA with references to 6th, 7th and 9th chapters?
is said in 6th chapter that self control (moderation) helps an individual to attain YOGA. But in 6th, 7th and 9th chapters it is also said that those who worship me can attain me irrespective of their conduct.
I think it refers to the fact that in general SATVA GUNA is near to revelation of truth. But that is not always apparent and perceptible to common man’s eye. Hence it is also said that Lord’s devotee instantly becomes one with Lord as stated in 9th and 11th chapters!!
This statement of Gita is particularly validated by the behavior of AVALIYAS, who are nonconformist realized souls such as Satam Maharaj, Gajanan Maharaj etc.
NOVEMBER 27, 2009, 3:45 PM
Was Arjuna was actually right in renouncing the war as he stated at the end of the 1st chapter itself, that he was ready to die without offering any resistance rather than participating in the war for the sake of winning the kingdom?
Apparently I was also in two minds when I read first chapter. But in the course of time I realized that Arjuna was kind and loving but getting derailed from his duty towards himself and the society. I also realized that those justified and upheld the view point of Arjuna were themselves in the dilemma of identifying the enemy and fighting it! This is also because of gross misconception about AHIMSA.
In my experience, when you are not sure about the identity of the enemy; you are not convinced about fighting!
In short Arjuna had not identified his true self and hence he had not identified the true enemy and hence was reluctant to enter and participate in the war!
With the practice of NAMASMARAN; the nature of the enemy becomes clear and you begin to enjoy participating in the war with enemy inside and outside as a matter of privilege of SWADHARMA!
How can we reconcile the idea of KARMAPHALATYAGA and getting TYAGA PHALA?
It is true that in 18th chapter there is reference to not getting TYAGA PHALA by RAJASA TYAGA!
Here the Lord refers to the fruit or PHALA which liberates us from all kinds of expectations! Hence this TYAGA PHALA is quite different or in fact quite opposite of KARMAPHALA which leads to bondage!

NOVEMBER 28, 2009, 7:30 AM
Are there 9 doors (NAVADWRA)?
In 5th chapter there is reference to 9 doors of the body. This concept is well known. But is this true for females?
It has to be noted, that in females there are 2 eyes, 2 ears, 2
nostrils, 1 mouth, 1 urinary opening 1 anal opening (9) doors but there is also 1 more door and that is genital opening viz. vagina, making 10 ‘doors’ to female body.
I feel that questioning an authority is not insulting the authority, but showing confidence that you would be heard, attended to and responded to; properly. Not raising doubts
is like being closed and already prejudiced that if you question; the authority would feel offended, insulted and or may not be able to answer!
This point is minor one; with respect to anatomy, but initially I was feeling inhibited to raise it, because of the popular contention that scriptures should never be doubted. Later I realized that by raising doubts; we do not reduce the importance of Gita; but show that inspite of doubts in terms of minutia, the essence of Gita takes us from our subjective frame of mind; to the objective and cosmic consciousness!
How to deal with our instincts?
One point from 2nd chapter is about the description of the deterioration (DHYAYATO VISHAYAN….) of an individual due to entrapment in the dragging instinctual forces.
I feel that as the feeling of attraction about opposite sex is natural, hatred of it is not advocated in Gita. What is highlighted is; how by focusing exclusively on the innate
core of one’s self e.g. through NNAMASMARAN, one experiences the sublimation of most desires; especially the sexual desire into sublime and respectful love! Hatred about or slavery of instincts; such as sexual attraction; are not conducive to individual and global blossoming! They can not give warmth of romance or any other bond involved in different relationships.
On the contrary, when we evolve from within; we do not hate the opposite sex. We do not become bitter. We experience and enjoy the sublime attraction in opposite sex and not obscene carnal cravings. This is probably the basis of worshipping feminine and masculine principles in the nature, i.e. Goddess and God and not merely (male) god by males and (female) goddess by females!
This holds true for all other instincts and desires and that is exactly what is; the hallmark of the imminent global culture.
I feel this point is extremely important for a person like me, who is often afraid of a state of desirelessness, which is dreadfully similar to total void or actually death. Hence I reiterate that in the course of evolution our subjective desires sublimate or culminate into cosmic or objective desire/s and do not vanish. They vanish only as subjective or petty preoccupations or obsessions. They vanish as fanatic and exploitative compulsions. Thus Gita makes us free and not hollow or empty! This is what makes us fearless and buoyant! This positive content of Gita is extremely reassuring and rejuvenating. It ensures emergence of objective, cosmic and immortal love in the feeble, fragile and frail body that we have! This is how we realize our immortality; and that of; the self realized seers; of the past!
How to reconcile the utopia of better world?
When I was charged with the idea of a better world, I used feel totally upset, disturbed, agitated and at times disheartened and depressed by any argument opposite to it or negating it! Hence initially Gita used to depress me tremendously because except the last verse of Gita, there is not even an indirect indication or assurance of a better world in Gita. On the contrary she seemed to be revolving around the life and death and individual emancipation.
To accept that you have to follow your SWADHARMA and not expect a global change was extremely painful and appeared to be irrational, unrealistic, pessimistic, deterministic, fatalistic and so disheartening and depressing.

Now; even when it is becoming clear that it was the cosmic consciousness that manifested in the conceptual form of the goal of global blossoming (though; partially and/or ambiguously; due to the constitutional limitations); in my mind; it has been painful to give up that utopia of global wellbeing, because, without it; the life has appeared meaningless, purposeless, hopeless and dead! I have felt impotent and helpless by the philosophy of detachment!
Gradually I have started realizing that this is not the message of Gita! Instead; Gita reassures that my core is immortal and that it is one with the spirit of Gita and hence, would keep on manifesting from time to time through this individual or that. Thus Gita gives full stop to the fear of dying without accomplishing my dream and assures that the global blossoming though not exactly as per my specification; would continue from time to time and )!
Gita teaches us that, the world would continue to have resurgence of cosmic consciousness and enlightenment and the necessary and appropriate rectification!
Hence Gita teaches that I have; the freedom and privilege to practice; the SWADHARMA with total involvement, which ensures moment to moment ecstasy, that does not depend on fruit! The universe is going to continue with its characteristics and this enlightenment springing from Gita; would also keep resurfacing from time to time through generations! I am learning to free myself from the visible changes (which are never permanent and hence deceptive) of individual and global blossoming. I am beginning to understand and experience my role, without unrealistic optimism or pessimism due the inner assurance of eternal continuity and periodic manifestation of universal consciousness (and my spirit)!
SWADHARMA is neither a utopia that aims at visible changes in the conditions of the people, nor is it shackled by the pursuits; restricted to (visible benefits) in the individual conditions! Neither it is pessimistic nor is it optimistic. It is unconditionally victorious!
I have realized that even though I could once get elated; by the idea of “working for the others” or “serving the mankind”, I could never get the fulfillment or peace in it, which I have started experiencing, these days. This is the reason I have shifted from Marxism and other philosophies and ideologies (as I understood) to the core of Marxism and all of them (again as I understood)!
Gita teaches us; to go to our own core and also that of the cosmos! Gita is immortal and hence she is going to keep enlightening generations after generations and hence there is no aim of or a mission of “permanent” or “defined” or “specifically envisaged” global welfare! What global or local changes would ensue; would be pleasing but impermanent and changing; and would essentially be the by product of the practice of SWADHARMA by individuals like me from the every corner of world; and from millennia to millennia.
However this was not as easy as it sounds. The SATVA, RAJA and TAMA keep on interfering with the realization
of SWADHARMA; thus making the process tardy, difficult and full of tribulations; probably designed for one’s chastisement!
November 28, 2009, 12:55 PM
Do we really care for Gita?
I just realized that today; it is Gita Jayanti.
I had read about government ban on many animal shows on road, in circus and celebrations of NAGPANCHAMI in Battis Shirala. Yesterday I read that 200 000 animals were to be slaughtered in Deonar slaughter house. The study of Gita can engender proper policy on animal slaughter. Mere worship of Gita or mere hatred of Gita are not only sterile but come in the way of individual and global blossoming through SWADHARMA.
What is the meaning of NIRASHI?
At this point of time I want to discuss the word NIRASHI used in 3rd and 4th chapters.
The word NIRASHI and UDAS are used in philosophical literature pretty often and more often than not have given me the impression of depression and frustration. I always wondered then, how and why Gita is considered to be one of the best counselors.
In fact, I have experienced getting frustrated, depressed or ultimately helpless and indifferent; umpteen numbers of times; with respect to many government policies and happenings in the society! I guess; frustration, helplessness, depression and indifference and melancholy are not uncommon.
The clarification that emerged in my mind is; the words
NIRASHI, UDAS and possibly others with similar connotations, do not mean getting frustrated. They do not mean “giving up” or remaining “indifferent”!
They simply mean that you may not get the same results as envisaged by you. Do not get vacillated and perturbed in that event. Do not get disturbed. Do not get disheartened. Do not get depressed. Do not lose hope. Remember that the results depend on several factors and not necessarily on your subjective liking or preferences. Hence they do not indicate your incompetence. Not only one; but even several failures per se; do not indicate your incompetence. So do not judge and humiliate yourself from your failures. Just try to keep on getting closer to your SWADHARMA (by continuous rectification of your perspective and behavior; thus bringing more and more accuracy in it, which is said to be made easier by practice of NAMASMARAN).
Alternatively; Gita also teaches us that even if you get so called tangible success, do not get enamored. Because success also depends on several factors! It does not indicate (merely) your competence! Do not get excited and lose your sense of proportion; as you may become arrogant and indiscrete in terms of what is benevolent and what is harmful to you and society. Further; being unrealistic, you may get distanced from your true self and get degenerated and decomposed!
Essence of Gita; realized in this way; keeps me far more buoyant and triumphant in spirit; than what it otherwise used to be.
In recent days; I am learning from Gita; that when our aim or target is not convincing to our innate core (i.e. in variance with SWADHARMA), then our performance is also unsatisfactory, painful, miserable and/or socially harmful.
Thus I was not convinced about the sectarian non-holistic curriculum of the MBBS and MD and hence I was not fully satisfied with my own performance in learning as well as teaching! In addition; my resilience and tenacity to achieve a particular goal in my learning and teaching career also were not fully satisfactory to me! I think this is true for any person and in any business, profession or duty.
When the targets, goals, laws and regulations are not convincing, (in variance from SWADHARMA), then performance and the involvement in any field become unsatisfactory!
As and when I am convinced about my actions to the core, i.e. identify my SWADHARMA, my enthusiasm, buoyancy, resilience, tenacity, perseverance, forbearance, courage and dedication and overall application also multiply!
I begin to get ecstasy in every small thing I do and my life becomes a source of unending vitality! This brings charm and sweetness to all relationships, including family, relatives, friends, peers, colleagues and so on, because my patience, consideration, and flexibility also multiply! My brittleness, fragility, impatience, obstinacy, whims, fancies, adamancy, uncertainty, doubts, diffidence; all begin to dwindle and make me more active, freer and happier, for increasingly longer intervals of time!
November 28, 2009, 07:30 pm
Gita teaches us to carry on our activities without getting trapped in the results. How to reconcile various activities going on with specific objective?
In 4th chapter and latter in 7th, 17th and 18th chapters there is reference to activities performed with intentions i.e. expectations of returns.
Gita does not condemn them, but guides us on the path of evolving further and performing actions decreasing subjective intentions or expectations in tune with the cosmic will through e.g. NAMASMARAN!
I have begun to understand that just as I went through different stages of development; it could also be true with other people. I must not expect a simultaneous, uniform and regimentalized change!
I must understand and be considerate about the changing activities with varying interests; depending upon the age and stage of development of the people as has been the case with me! I should not condemn people or should not get disheartened because there is no change! Rather I should provide (according to my capacity) assurance and solution, in the form of perspective, policies, plans and implementation conducive to individual and global blossoming!

In fact from this point of view, it is important to realize from time to time the importance of the accessories (food, sleep, residence, company etc) helpful in merging with cosmic will! In other words; just as we can not overlook or undermine the importance of different needs, during our physical development; similarly even in the process of reaching the final stage of merging with cosmic consciousness; we have to utilize and respect the skills, techniques and specializations such as those described in Vedic Karmas! This is why Gita in 2nd, 3rd, 4th, 17th and 18th chapters advises us not to quit the activities but to evolve from the activities of personal interest and perform SWADHARMA!
Thus everything that helps to focus and get connected with the cosmic consciousness must be done and not despised. If we are atheist, iconoclast, nonconformist, (usually because of inadequate study and petty ego, fanatic adamancy and lethargy) then we may suffer from periodic depression, which can be overcome through study of Gita and practice of NAMASMARAN!
This became especially clearer when I read the excellent translation and explanation of Shri Sukta by Pundit Shripad Shastri Kinjavadekar. I realized that the practice of SUKTAS, STOTRAS, ARATIS, and BHAJANS and so on; helps in overcoming imminent depression, fragility and fickle mindedness, which keep piling up subconsciously.
I seem to appreciate deeply that the inspiring, energizing, encouraging, rejuvenating and revitalizing guidance about performing all activities supporting and nurturing the “ecstatic and freeing involvement in the SWADHARMA, conducive to individual and global blossoming”; is the greatest source of super life in Gita, Vishnusahasranam and NAMASMARAN!
November 30, 2009, 08:08 AM
Initially when I was studying, I thought in the 2nd chapter itself there is sufficient clarification about SWADHARMA; and hence where is the need for further doubt and subsequent explanation about SANYASA and KARMA and TYAGA? Isn’t it redundant?

It is true that in the beginning of the 3rd and 18th chapters there is repetition of doubt regarding SANYASA and KARMA and TYAGA.
But the ideas of SANYASA, KARMA and TYAGA are subtle and hence can be confusing when it comes to actual practice.
This is because Gita perspective is expression of cosmic consciousness. It encompasses the cosmos, society and the individual consciousness and individuals. The processes of transcending (SANYASA and TYAGA) and involving or participating (KARMA), which are apparently contradictory are basically complementary and uniquely and excellently reconciled in Gita.
This becomes clearer as one keeps on practicing NAMASMARAN.
These processes are related to blossoming and sustaining! When one blossoms; the past form is given up and new form is adopted, but the life processes within; go on in continuity in a sustained manner. SANYASA is growth and YOGA is the continued life!
It becomes clearer and clearer in an ongoing manner as one keeps on studying and contemplating on Gita and practicing NAMSMARAN.
This highlights the previously discussed point of rising above without hating or trapped by the physiological characteristics in the nature, society and the body and consciousness encompassing them.
This understanding or realization also resolves the confusion about KAMYA KARMA, NITYA KARMA, and NAIMITTIK KARMA and so on. It is clarified that giving up KAMYA KARMA is SANYASA. This has different implications in terms of external appearances, but the purport is universal. Thus SANYASA would mean renouncing the profitable activities, which are at variance with the SWADHARMA. Thus at different stages of life individual renounces certain activities starting right from suckling of milk.
Similarly a Brahmin (actually it is pronounced as BRAHMANA) does not indulge in the activities of KSHATRIYA (martial activities involved in protection and safety of the society) or VAISHYA (trading) activities. This is a kind of SANYASA.

Moreover, just as a ripened fruit drops from the tree and is eaten by animals or man, in the same way, in old age the individual renounces direct administrative involvement while continuing with the essence of activities conducive to individual and global blossoming.
TYAGA meant giving up the KARMA PHALA i.e. fruits, gains or results of the activity. This is associated with the word detachment, which does not convey the vital and vibrant spirit of KARMAPHALA TYAGA. It does not convey the innate meaning of implying growth and coming out of; subjective or personal considerations, which nurture individualistic forces manifesting in jealousy, envy, hatred, arrogance, depression followed by rat race, petty competitions, jealousy, other crimes and social decomposition! TYAGA has a positive element of getting rid of what is harmful or inappropriate, while being focused on what is maximally benevolent!
December 1, 2009, 12:20 pm
Why can one dislike Gita?
Long back, when I used to be charged with physical needs, passions, emotions, thoughts and ideas, I used to feel agitated with the thought of similar plight of the people! The social circumstances appeared extremely dark, stark and annoying. The change, the revolution appeared to be the only purpose of life, even as the exact program of action and/or the blue print of the revolution were far from ready!
The frenzy of all these complex feelings used to be so much, that any proponent of Gita, used to appear as unconcerned about peoples’ true needs, unbothered about real issues such as poverty, injustice; and hence antisocial, hypocrite, parasitic etc or at best; stupid or gullible!
The restlessness within; used to be so much that it used to propel me towards addressing every problem that appeared in the news paper or on TV, apart from those in my own personal life. As a result, I used get engrossed in relevant physical work, emotional expression in poetry, intellectual analysis, discussions, public speeches, writing articles and books etc, which appeared to be the preferred ways of self assertion and solution to the problems! Withdrawal from such activities was suffocating, unbearable and killing!
Gita appeared to me a despicable escapism from the problems and the activities; which I thought were “important and urgent”! Gita discourses appeared to make the people facing problems; as well as the preachers; parasitic and paranoid! It appeared to make them dependent and helpless. It appeared to dissuade them from accepting the challenges in personal and social life and facing them victoriously! The fervor of my mind would never get calmed by the thought of Gita; though many a times I appreciated the honesty and selflessness of the individuals advocating it.
Apart from this dislike, one of the common excuses that I used to find in studying Gita was the apparent irrelevance of the study in terms of daily livelihood. Moreover the study seemed to hinder the day to day work and disturbed the preoccupied mind. In fact it created a kind of tug of war in the mind!
Now I realize that this was because of my untrained erroneous cognition (perception), affect (feelings) and conation (response). Thus I misconceived the dimension of the challenges, felt tense and restless and responded rather erratically, leading to further exaggeration of problems in mind! This is called distress cycle. When you are in such distressed state; you cannot handle even small problems and hence study of Gita, which starts with the problems encompassing the cosmic, social, family and personal dimensions simultaneously; becomes a painful affair!
It is like a state of severe indigestion, in which you are averse to eat anything and especially heavy food stuff that is difficult to digest!
Another reason that caused repulsion towards Gita was, there were several tempting distractions, which seemed to offer pleasure, solace, relief and consolation. Moreover these distractions such as movies, TV shows, parties, gossip and socialization of different types did not require any active efforts on the part of your brain and heart. Study of Gita being demanding acute attention and focused concentration has always been an uphill task! Actually this was the reason, when I used to find the expressions of ecstasy and joy; by Sanjay in the last 5 verses in 18th chapter, quite contradictory and disagreeable!

Later in the course of reading Gita and about Gita, in books such as the biography of Shri Brahmachaitanya Gondavalekar Maharaj, by Prof. K.V. Belsare; and through my experiences with a variety of activities of service and social struggle for justice; I began to get intellectually convinced that Gita can evolve and transform an individual in terms of his/her perspective, vision, intellectual framework, emotions and instincts; and evolve him/her into objective or cosmic consciousness. I thought this; if happens in every walk of life; then it could usher in; individual and global blossoming, appropriate to that period, because; it could actualize globally benevolent perspective and policies!
Now I realize that practice of NAMASMARAN, right from childhood, and teaching of Gita in every nursery, school, college and even professional college, would evolve the student of Gita, who would share the same joy and ecstasy that Sanjay expressed in the last five verses! I don’t want to generalize this and give any guarantee abut this, but this is my experience! It is my experience that once Gita enters in the system, the movies, dramas, TV shows and other activities can be enjoyed or avoided; without getting overwhelmed or disturbed respectively.
Gita provides the ultimate and invincible satisfaction coupled with vigor, buoyancy, fearlessness and benevolence encompassing universe!
Many times I used to feel disturbed because there were friends; who disliked Gita as mediocre; merely because Gita as very recent; only about 1000 years old!
I did not quite understand how a book or a scripture could be judged on the basis of when it was written! But somehow and somewhere these comments tended to dishearten and discourage me or at least thwart my enthusiasm in studying Gita.
Many would say that Upanishads are really enlightening and Gita constitutes only citations from the Upanishads.
These people obviously were ignorant about Upanishads as well as Gita, but may be because of my weakness; their comments could often sabotage my interest, dedication, efforts, concentration, commitment and involvement in the study!

There were others; who used to praise Gita (without reading it) and boast that Gita is very old!
I could not derive any inspiration from this either; because I could not agree to judge a book from its age! In fact one
could argue that in spite of being so old the book does not have significant impact on the world civilization in view of the stark global reality we witness!
Some dislike Gita because, “Gita is not written by one individual but by many people over centuries and further; Gita could not have been written on the battlefield at all, because no sane person would spend time in discussion, in such a situation of war! In fact this fact itself makes the Gita quite absurd”!
Such dislike from people who have been cut off from their roots, ancestors, history and most importantly their true self; due to petty, individualistic ideas and fanatic beliefs, could reduce one’s reverence for the book and hence the enthusiasm in studying it.
Gita is studied with reverence. I also studied Gita because of the reverence she enjoys from billions of people and for millennia! Some people laugh at reverence and think that it is irrational! But that is wrong! Reverence is not superstition! Reverence adds to one’s interest, commitment, focus, motivation and involvement! Reverence for Gita makes it easy to absorb the vital wisdom from Gita!
After, I studied Gita in spite of such criticism and insulting talks, for some time, I also felt there could be some truth in the argument that Gita is written by not but many people, in view of somewhat conflicting concepts finding place in her!
But, Gita, whether written or sung or addressed by; a
particular person, one person, many persons, by a person in chariot to another in the chariot on the battleground, a person in his living room to another person, is only relevant to those; who are academic historians or those involved in divisive politics with some vested interests.
For me; as I kept studying (and realizing the content of Gita); it was immaterial in view of the content of Gita and its scope and potentials for individual and global blossoming! It is silly for a student of Gita to dwell on such issues and waste time, rather than dedicating to the study of Gita so as to grasp and realize the core of Gita!
Some used to ask, “What is the basis to prove that Gita can lead to global blossoming? Study of Gita does not seem to do anything, if compared to for instance; scientific research or socio-political manipulations! It does not seem to work and produce results; even comparable to those produced by relatively simple agricultural activities or other handicrafts!”
If I say that Gita evolves us into objective or cosmic consciousness or imparts global perspective, then the argument is, “Can you prove the cause and effect relationship?”
The answer obviously is, “No! I cannot prove that Gita evolves us into objective or cosmic consciousness or imparts global perspective”, because many of those who study Gita can disprove my contention!!
Looking back; I realize that my opinions changed due to the influence of factors beyond my comprehension constituting the “field”, cosmic consciousness or God that encompasses and influences not merely “me” but everything; including the people in the universe! Whether
the people in the world would also change and begin to get associated with Gita, also therefore be determined by the same “field” and hence I need not feel restless about whether people accept the importance of Gita or not! But if I say so, then next argument would be; “What is the proof for existence of such a field”? Obviously; I have no proof!
Another argument is; Gita has no influence on individual or social life; and studying Gita is wastage of time! One may feel that Gita has benevolent role, because of erroneously attributing the good changes in him or her to the study of Gita! Actually it could be the other way round; the good change leads him or her to admire Gita!
This argument also, can not be refuted. What can be said is that cosmic consciousness or objective bliss is somehow associated with Gita.

But even this cannot be proved. Neither can I show that some one is linked through Gita to cosmic consciousness; nor can I prove that those; who are not studying Gita; are dissociated from cosmic consciousness or objective bliss!

But having gone through the experience of all this, I am convinced beyond doubt that Gita is a trans-temporal, trans-intellectual, trans-national, trans-cultural and universally benevolent manifestation of cosmic consciousness, irrespective of whether, written or narrated or sung by one person, many persons, on battleground or in a living room & at given time or over a period of centuries! Further, I would like to add that studying GITA, & VISHNUSAHASRANAM and NAMASMARAN; is a life time golden opportunity or golden gate to cosmic consciousness provided by the cosmic consciousness Himself! Even so, the study of Gita and the experience associated with it; are essentially personal and beyond linguistic communication, beyond a certain point! One may or may not believe in them; and may or may not provisionally accept, study, experiment out and decide; their validity or otherwise! No one; including me; should feel that he/she can, (because no one can); oblige them; by studying or harm them by insulting! No one can elate them by praising and sadden them by maligning! Hence it said, in verse in 6th chapter, which implies that those who would study and realize the immortal cosmic consciousness would actually get the same in reciprocation (from the cosmic consciousness)!
It appears however, that it is time that a vast majority of the world; would get freedom from the shackling conflicts generated from fulfillment or otherwise; of their physical needs, instincts, feelings, arguments, flights of imaginations, infatuations and restlessness; and get the privilege of being associated with the essence of Gita, NAMASMARAN, Vishnusahasranam, objective bliss, cosmic consciousness, globally beneficial perspective and policies and their implementation; irrespective of the nature of cause and effect relationship (which also incidentally; is a product of human intellectual framework!)!
In 4th chapter the importance of SHRADDHA is stressed.
I used to feel that SHRADDHA is same as; or at least similar to; blind belief, thoughtless trust, superstition or unreasonable and unfounded devotion, with petty and mean ulterior motives. At times I used feel that SHRADDHA is; merely being emotionally attached or devoted to a particular God, doctor etc, with some hope against hope!
Hence I thought SHRADDHA is opposed to thorough, critical and honest analysis!
What is SHRADDHA?
During my study of Gita, Vishnusahasranam and Namasmaran I realized that SHRADDHA is absolutely different. SHRADDHA is totally selfless and unprejudiced approach or attitude! Thus it is a serious and sincere commitment for some study or a task! It is being honest, integrated and committed and nothing else. It does not in any way, opposed to analysis; even if be ruthless and unending!
Now I am convinced that the appreciation of the spirit of Gita is extremely difficult; as mentioned in 7th chapter, especially; without SHRADDHA! SHRADDHA is absolutely essential for learning the purport of Gita, as ASHRADDHA, which means casual, prejudiced, and petty and/or selfish approach; usually associated with cynicism and contempt; is a major hurdle in learning Gita! ASHRADDHA makes the understanding or realization of Gita impossible, as implied in 4th and 9th chapters.
December 1, 2009, 05:50 am
What can deter us from SWADHARMA?
Even as I was trying to integrate my concepts, feelings, passions and my practice, and share it with others; one of my near dear ones; often kept saying that there won’t be any change in the world and hence all efforts in that direction are in vain!
His comments would come suddenly during the peak of discussion and give a jolt, as if someone splashed his vomits on you.
Whether that individual gets convinced or not; at least I am happy to have gradually realized that a body cell and body work cooperatively to make life possible. If a cell were not to work in this way, the body would cease to live and the cell also would die. We live because of this cooperation. MOHA is ignorance of this which is suicidal. I have to understand that I eat every day and keep on eating, without questioning, but when it comes to getting engaged in SWADHARMA; I start giving excuses! This is MOHA; addressed in Gita; and which is a universal problem, not only that of the person criticizing, and which is at the root of all other problems!
Another argument against SWADHARMA is that even if we try our best the maladies are bound to recur. Why waste time and energy in it?
I don’t realize that I keep on doing things, such as taking bath, even when I know that I am bound to get dirty again and need to repeat it. I don’t give excuse; that I am going to get dirty again, to avoid bath. But I keep giving excuses that nothing is going to change permanently in the world and hence it is stupid and in vain to make efforts! This is MOHA and makes me tubular, short sighted and petty. It makes me timid and inert. It keeps me separated from my true self and hence from the society. This is why the contradiction between ‘me’ and ‘society’ is born and perpetuated.
I have begun to understand that just as we sleep at night and start working in morning and just as during spring the gardens blossom, similarly at opportune times people work for global blossoming, even if the blossom is bound to end at some time and followed by summer. The ego of an individual hides the fact that trillions of activities going on in the trillions of body cells and in the innumerable molecules, atoms and subatomic particles; and trillions of activities going on for trillions of years in the universe are not done by an individual! He is a part of them! When spring comes he will have to blossom even if be for a specified time!
Hence Arjuna is given to understand that irrespective of what he feels, he would be engaged in his work just as the flower has no choice but to bloom during spring! This is said in 18th chapter (YADAHANKARAMASHRITYA ….NA YOTSYA…, SWABHAVJEN KAUNTEYA…).
How is Gita, related to struggles against exploitation, slavery, chaos and foreign rule?
Gita has given the answer in 14th chapter, in very precise manner. Thus a person, a society, a nation, the world and even the entire universe; either perish or blossom; in accordance with the proportion of; SATVA, RAJA and TAMA, present in them. When SATVA predominates many begin to blossom and when TAMA predominates many begin to perish. The conditions in the society reflect the proportion of SATVA, RAJA, and TAMA!
From the point of view of Indians, blacks and other Asians the root of slavery has to seen in the preponderance of TAMA in the world and growth capitalism, individualism and imperialism in the growth of TAMA and RAJA.
Gita has given the solution of focusing on cosmic consciousness through e.g. NAMASMARAN, thereby increasing SATVA and going even further!
What is the meaning of KARMA and AKARMA?
In 4th chapter, there is a verse (KARMANI AKARMA YAH PASHYET….) indicating that one who sees action in inaction and inaction in action is the intelligent and accomplished yogi.
Thus pure and cosmic consciousness never does anything in the routine sense of that word. He does not perform any action! But He is responsible for the whole universe!
This is seeing KARMA in AKARMA!
Conversely, all that we do is like a part of the engine. We are not drivers of the engine. It is a fallacy to feel that we are driving. Hence when we realize that we are not doers, then “our” action becomes null and void and then it is called as seeing AKARMA in KARMA!
What is the importance of social opinion?
I have mentioned (Pages 4 and 5) what I felt about argument in favor of war, in 2nd chapter, (Akeertin cha pi bhootani….Bhayat ranat uparatam…..Awacchya vadanscha bahoon…..), in which the point of possible social indignation is used to ‘incite’ Arjuna to participate in war.
But now I see there is another dimension to this argument.
The social opinion is a double edged weapon. It isextremely harmful if we get sheared apart from our true self, but it is extremely useful if we get pulled out of our basal or carnal instincts and/or petty ego!

Society is like our mother. It nurtures us in every way. It is important that we do not malign it and attribute the responsibility of our miseries on it, by knowingly or unknowingly concealing our weakness.
Can simplicity of Gita come in the way of people studying her?
If we are in sinking frame of mind, we need something bombastic or dramatic for elevation, hence the words of Gita appear too simple to convey much content and they do not impress us. We need something dramatic and/or melodramatic; when we in depression! In fact due to depression; we start doubting the importance of Gita because of simplicity! Instead of going ahead with study, we only keep wondering how and why Gita could enjoy such a coveted position and reign supremacy in world literature!
What is BUDDHIYOGA?
There is reference to BUDDHIYOGA in 2nd chapter (Eshatebhihitasankhye buddhiryoge twimam shrunu …and Buddhiyukto jahateeha …..), 6th chapter (Tatra tam buddisanyoga…labhate paurvadehikam…), 10th chapter
(Tesham nittyabhiyuktanam bhajatam preetipurvakam
…dadami buddhiyogam tam…) and 18th chapter (Chetasa sarva karmani mayi sanyastama matparah budhiyogam upashritya macchitah satatam bhava). In 18th chapter, there is classification of BUDDHI into three varieties viz. SATVIK, RAJASIK AND TMASIK (Pravruttin cha nivruttin cha …., Yaya dharma adharman cha …and Adharma it yah manyate tamasavruta…). There is also a reference to BUDDHIGAMYA happiness; in 6th chapter (Sukham attyantikam yadyat buddhigrahyam atindriyam …).
Usually BUDDHI is associated with intelligence constituting analysis, correlation, synthesis, imagination, memory, etc.
But a student of computers would these are not the most important aspects of intelligence. Their role can be accomplished by computer reasonably well or sometimes even better.
The most important aspect of BUDDHI is decision making!
BUDDHI is stated as ATINDRIYA (chapter 6). This means that it is beyond the sensations. A student of physiology knows that sensation is a function sub cortical structures and BUDDHI, which is a function of cerebral cortex is reasonably free from and beyond the control of sensations or the sensory input.
BUDDHI has two sides. One associated with all the body systems and the other with cosmic consciousness.
BUDDHIYOGA is a union of all the three, viz. cosmic consciousness, cerebral cortical intelligence and the rest of the systems of the body.
NAMASMARAN is a selfless (free from any subjective considerations) cerebral cortical activity. It breaks all the short circuiting tendencies arising out of sensory, hormonal, neuro-endocrinal and autonomic inputs, resulting into inappropriate perceptions (cognition), feelings (affect) and responses (conation). NAMASMARAN leads to formation of a thoroughfare that links (YOGA) all the body systems with the cosmic consciousness through BUDDHI i.e. cerebral cortex.
This thoroughfare then leads to qualitative leap forward, i.e. conscious evolutionary transformation in the process involving stimulus, homeostasis and response in physiology; cognition, affect and conation in psychology; and perception, feelings and behavior in philosophy, sociology, ethics etc; or simply in life!
BUDDHIYOGA embodies this transformation. This is associated with STHITAPRAJANA or STHITAPDNYA state.
This state is associated with gathering and passage of stimuli from cosmos to cosmic consciousness (cosmic perceptions), feelings encompassing the cosmos (cosmic feelings) and responses reaching out to cosmos (cosmic responses). Thus this state is a state; where subjectivity becomes a mere vestige!
BUDDHIYOGA is a process of attaining; or actually the state of STHITAPRADNYA, where ephemeral and individualistic physical, instinctual, emotional and even intellectual activities and pleasures born out of individual subjectivity; are evolved or transformed into immortal and cosmic physical, instinctual, emotional and intellectual activities and pleasures born out of cosmic objectivity.
In one word; this is SUPERLIVING!
All that I have shared so far, and this concept of BUDDHIYOGA and SUPERLIVING may or not be believed; and may or not be verified through the study and practice of Gita, Vishnusahasranam and NAMASMARAN; depending on how one perceives this life time golden opportunity!
December 7, 2009 01:30 PM
How to reconcile the thought that you are the creator of your destiny; and the 5 determinants of success described in 18th chapter?
This thought that you are the creator of your destiny or you can shape your destiny; has implicitly appeared in 6th chapter (UDDHARET ….). But this verse is meant to remind us that there is cosmic consciousness in us and we have the golden opportunity to merge with Him. This requires rescuing the lower consciousness or lower self from the prisons of subjectivity formed by physical senses, instincts, emotions, thoughts, and imaginations and so on.
The universal way to do this is NAMASMARAN, apart from various techniques of meditation and worship.
It is to be understood that you are the creator of your destiny, when you invoke the cosmic consciousness (creator of universe) within and; unite with Him.
When cosmic consciousness incarnates and gets personified, He is the creator of His destiny, in as much as He is creator of the destiny of billions and for millennia.
But if we look at ourselves as individuals with our subjectivity, then we are only products of the environment and actions of others!
Thus ADHISHTHANA, KARTA, KARAN, CHESHTA and DAIVA (18th chapter) and in other words, PRAKRUTI and GUNAS (Prakrute kriyamani…; and Tatvavittu mahabaho ….gunah gunehu vartante…; 3rd chapter) shape our destiny.
If we are able to see this dynamics in every individual of imprisonment, growth, freedom and blossoming, then it becomes clear that both statements do not contradict and in fact complement each other.

SARVETRA: SUKHIN: SANTU
SARVE SANTU NIRAMAYA:
SARVE BHADRANI PASHYANTU
MA KASHCHIT DU: KHAMAPNUYAT


(ESSENCE IN ENGLISH)
LET ALL OF US BE HAPPY
THROUGH EMPOWERMENT
FOR UNIVERSAL PERSPECTIVE, VISION, THINKING, FEELING AND
WORKING FOR SIMULTAENOUS INDIVIDUAL AND UNIVERSAL
BLOSSOMING
TRHOUGH
FREEDOM
FROM
SUFFOCATING SUPERFICIALITY AND PETRIFYING PETTINESS