Namasmaran and superliving 30.1.14
Upcoming SlideShare
Loading in...5
×

Like this? Share it with your network

Share

Namasmaran and superliving 30.1.14

  • 262 views
Uploaded on

This is a compilation of articles, which unravel the composite individual and social blossoming; implicit in the culmination of psychological, social, philosophical and scientific pursuits;......

This is a compilation of articles, which unravel the composite individual and social blossoming; implicit in the culmination of psychological, social, philosophical and scientific pursuits; embodied in NAMASMARAN.

  • Full Name Full Name Comment goes here.
    Are you sure you want to
    Your message goes here
    Be the first to comment
    Be the first to like this
No Downloads

Views

Total Views
262
On Slideshare
262
From Embeds
0
Number of Embeds
0

Actions

Shares
Downloads
1
Comments
0
Likes
0

Embeds 0

No embeds

Report content

Flagged as inappropriate Flag as inappropriate
Flag as inappropriate

Select your reason for flagging this presentation as inappropriate.

Cancel
    No notes for slide

Transcript

  • 1. KULADAIVATA LAXMINARAYAN WALAVAL DIST. SINDHUDURG MAHARASHTRA INDIA MY PARENTS DR. JANARDAN NARAYAN AND SOU. RUKMINI JANARDAN KASHALIKAR
  • 2. SADGURU SHRI BRAHMACHAITANYA MAHARAJ GONDAVALEKAR, GONDAVALE, DIST. SATARA, MAHARASHTRA STATE, INDIA.
  • 3. GURURBRAHMA GURURVISHNU GURURDEVO MAHESHVARA: GURUH SAKSHAT PARABRAHMA TASMAISHRI GURAVE NAMA: I salute my Guru, who is Brahma, Vishnu and Mahesh called Gunamaya i.e. the penultimate truth; and the Parabrahma; i.e. the ultimate truth. NAMASMARAN (Remembering God‟s or Guru‟s name called; JAP, JAAP, JIKRA, SUMIRAN, SIMARAN etc) AND SUPERLIVING (Holistic health, Holistic renaissance, Total Stress Management etc) Dr. Shriniwas Janardan Kashalikar MBBS (POONA), MD (BOM), FICG (BOM), FFFBMS (USA), D Sc (OIUCM-COLOMBO) Professor and Head Department of Physiology Hind Institute of Medical Sciences SAFEDABAD (UP); INDIA PIN 225003 First Edition: 27th December 1013
  • 4. CONTENTS 1. PREFACE 2. WHAT IS NAMASMARAN? Introduction to NAMASMARAN, NAMASMARAN: The Healing and Blossoming Ambrosia, NAMASANKALP, Three points in NAMASMARAN, NAMASMARAN and a question, New insights in NAMASMARAN, Understanding NAMASMARAN, Understanding more about NAMASMARAN, NAMASMARAN and self development, Scope of NAMASMARAN, Doubts about NAMASMARAN, Glimpses of Gondavale, Obstacles in NAMASMARAN, Gondavalekar Maharaj, NAMASMARAN VS NAMAVISMARAN 3. NAMASMARAN AND FAMILY LIFE Family life, Rearing children, Kindness 4. NAMASMARAN AND ECONOMY Goal, Selection of career, Occupation, Spiritualism, materialism and Namasmaran, Spiritual Infrastructure, Employees, Global recession, Charity, Black money, Earning money 5. NAMASMARAN AND HEALTH Health, Patient, Doctor‟s dilemma, Addictions, Medical Profession, Holistic Prescription, Healing health care, holistic medicine 6. NAMASMARAN AND STRESS Insecurity, Fear, Slavery, Inertia, Assertion, Total Stress Management and so called Meditation, charity and SWADHARMA, Beyond; all stress, Yoga and stress, Stress in employees and employers 7. NAMASMARAN AND POLITICS Holistic understanding of corruption, Policy Making, Leadership and democracy, Imperialism, Mahatma Gandhi, Unemployment, Elections and Democracy, Revolutions, Accidents,
  • 5. 8. NAMASMARAN AND EDUCATION Holistic education, Education, Superstition 9. NAMASMARAN AND LAW Law, Lawyers, Capital Punishment 10.NAMASMARAN AND MISCELLENEOUS ISSUES Sports, Science, Hypnotism, Poetry, Ideology, Atheism, Virtue, Hathayoga, Miracles, Violence, Faith, Rituals, Death, Experience, Beauty, His Desire, 11. NAMASMARAN AND SOCIETY Total stress management, Delight of unity, Globalization, Maan Ganga, Soliloquy of a media person, Maya, Siddhi, Stress and Technology, Caste system, Jap, jaap, jikra, sumiran, simaran etc. 12. NAMASMARAN AND TRADITIONS Hymns, Scriptures, Animal sacrifice, God, stress, dharma and adharma, Gurutatva, Lingapooja, mystery of pradosha, Bhakti , Bhavasagar , Divine wisdom, Gurukrupa, Kundalini and Vishvakundalini, Prapanch and paramarth, The Greatest Service, Sin, stress and shraddha, Value crisis, Stress dharma and cosmic dynamics, Temples, Dharma, Tukaram Chaitanya, Prarabdha, Yajna and sacrifice, Belief, skepticism and immortality, Physiological importance of Rudra Sookta, Kuladevata, Chitrahuti, Horoscope, Feast and Prasad, Health, deities, rituals etc, Amrutanubhava, Dhanurmas and cosmic physiology, Kumbha 13. NAMASMARAN AND STUDY OF GITA
  • 6. PREFACE In true sense, neither this work nor any other can be claimed as “my work”. It is the GURUKRUPA all along! This work is born out of the inseparable unity of NAMA, NAMASMARAN and SUPERLIVING (Total Stress management, holistic renaissance, holistic health or individual and universal blossoming). This is analogous to Sun, His rays and His light! Hence it includes my understanding about NAMA, NAMASMARAN and associated phenomena in perspective, thinking, emotions, instincts and actions; at individual and social levels. For the same reason; it includes my study of Geeta. The title signifies this same unity! Since this writing has taken place over a period of several years, and since the theme is the same; the repetition could not be avoided. But I guess it would not come in the way of readers getting involved in the benevolence of NAMA and NAMASMARAN. The work embodies at best; a mere hazy vision, grossly inadequate understanding and very little if any; experience, when viewed on the background of the absolute truth, the eternal blissful reality GURU. But what one can look for in this work; is the effort to reestablish the already existing unity of reason and faith, art and science, spiritualism and materialism, concepts and practice; and individual welfare and universal welfare. One can look for; at least a sketchy hint of SATPRERANA, SATSANG, SADVICHAR, SADICCHAA, SADBHAVANA, SADVASANA, SATPRAVRUTTI, SATSANKALPA and SATKARYA OR SADACHAR. In any case, the wisdom in this work, if any, belongs to GURU and drawbacks and deficiencies belong to me. I humbly acknowledge with deep sense of gratitude, the love, forgiveness and solace I received from towards my parents, my in laws, my family, my wife Dr. Vibha, daughters Urjita and Mukta; sons in law Samarth and Salil; and my friends, colleagues, students, patients, and readers. I fondly acknowledge the efforts of first publisher of NAMASMARAN Dr. Pushkar Shikarkhane; and the efforts of Dr. Suhas Mhetre and United Printers involved in bringing out this book. Finally I would like to thankfully acknowledge the encouragement by Dr. M.D. Tripathi, principal, the endearing appreciation by Dr. Richa Mishra, chairperson; and Dr. Sachan, chairman HIMS; and in fact; the whole HIMS family. It must be made clear that I am gratefully aware although unable to mention the names of all those involved in my growth and development.
  • 7. In tangible terms; this may be considered a humble offering at the lotus feet of my Kuladevata Shri Laxmi Narayan and my Sadguru Shri Brahmachaitanya Gondavalekar Maharaj, whose SHATASANVATSARIK PUNYATITHI MAHOTSAVA is scheduled from 18th to 27th December 2013. Shriniwas Janardan Kashalikar
  • 8. WHAT IS NAMASMARAN? Introduction to NAMASMARAN, NAMASMARAN: The Healing and Blossoming Ambrosia, NAMASANKALPA, Three points in NAMASMARAN, NAMASMARAN and a question, New insights in NAMASMARAN, Understanding NAMASMARAN, Understanding more about NAMASMARAN, NAMASMARAN and self development, Scope Of NAMASMARAN, Doubts about NAMASMARAN, Glimpses of Gondavale, Obstacles in NAMASMARAN, Gondavalekar Maharaj, NAMASMARAN VS NAMAVISMARAN INTRODUCTION TO NAMASMARAN 1. NAMASMARAN is a process of chanting / remembering of the name of God. It is in vogue from the time immemorial. Lord Shankar, Valmiki, Ambarish, Pralhad, Dhruva, Adi Shankaracharya, Meera, Chaitanya Mahaprabhu, Namadeva, Dnyaneshwar, Tukaram, Eknath, Kabir, Samarth Ramadas, Chokhamela, Narahari Sonar, Gora Kumbhar, Gondavalekar Maharaj, Gajanan Maharaj, Sai Baba and so many from different religions and spiritual traditions practiced NAMASMARAN and advocated the same to the others. Mahatma Gandhi also practiced NAMASMARAN and wrote a book on it. NAMASMARAN has an extremely important place in almost all the spiritual traditions present all over the world. But today it has become especially imperative to re-explore and experience its significance in view of preventing the imminent collapse of the edifice of humanity. I don't wish to preach NAMASMARAN but only share my views about it with the readers. NAMASMARAN is basically a means of Self-realization or in other words God realization. Thus religious and pious individuals can be seen chanting the name of a particular deity with a holy rosary in their hand. Chanting is done in different ways. It is done at different times of a day or night and with different types of rosaries with different numbers of beads. People remember silently or recite loudly. They remember specific names, with specific targets such as 3.5 lacs, 13 lacs, 3.5 crores, 13 crores etc. NAMASMARAN is practiced either with specific mundane intention or without any such desire of mundane nature. In my view practicing NAMASMARAN is of highest importance; and when done so with topmost priority; the other paraphernalia or rules and regulations assume lesser importance. With utmost respect and gratitude for all the traditions and their followers I wish to point out that in my view NAMASMARAN in today's time will not only endow us with Self realization but it will simultaneously usher the dawn of universal welfare in terms of abundance and profundity. In fact this social implication of NAMASMARAN is the main theme of this book. I feel this way because in my view the chanting of the name of God can bring about (1) Enlightenment in one's
  • 9. personal life thus making life fearless, selfless and compassionate (2) Manifestation of light in one's perspective, thinking, feelings, instincts and actions in the profession, thus contributing to global welfare. (3) Self realization associated with bliss (4) Actual revelation and manifestation of already existing objective unity at the core of every being, thus improving relationships at personal, regional and national levels in the society all over the world (in the form of feeling as well as actual behavior) (5) Manifestation of cosmic will as against that of petty self in different fields (God's will, will be manifested and vested interests and antisocial plans would be defeated or crushed.) (6) As regards those who do not recite the name of God, even they would be benefited. NAMASMARAN would bring about emancipation of them because of the freeing influence of the unified reality realized and manifested in the life of those who chant the name of God. Some people argue that many individuals practice NAMASMARAN but do not seem to get benefit. They cite the examples of beggars of whom many chant the name of God. Some people do not see any sense in simply chanting the name of God. Some also point out that thousands of great individuals never uttered the name of God, thus suggesting that NAMASMARAN is an unproductive and irrelevant activity. Many others can take yet another point of view and argue that there can be many ways to reach the truth. To these arguments there are answers. But these answers are based on the vision of the self realized souls and the concept of rebirth. They are based on KARMAPHALASIDDHANTHA. Therefore they are accessible to enlightened individuals. But we can try to grasp the reality. Thus a person in beggarly attire is not necessarily a helpless and miserable creature as may seem from the appearance. In fact the beggarly look can be worn by a mighty (with tremendous inner strength) sage, a sanyasin or a saint. Simple chanting illuminates all planes of consciousness, like a single switch which can bring about flood lights illuminating every nook and corner. Chanting the name of God is like removing the veils of subjective personality so as to open doors to cosmic wisdom. When we see many great individuals not practicing NAMASMARAN, we must realize that their greatness can be related to their penance in the past life/lives. Thus they also could be chanting; the name of God in the past life. Alternatively they could be practicing other forms of penance which can make a person great but not necessarily self realized. Lastly it must be understood that the concept of rebirth and KARMA-PHALASIDDHANTHA ought not to be used to justify injustice but should be seen as a source of inspiration to practice NAMASMARAN and rise above every kind of bondage. These explanations may not satisfy many readers. This is because our intellectual capacity can (without losing subjective identity) comprehend or experience the input coming through three states, sleep, wakefulness and dream; three dimensions viz. length, breadth and depth; and three times viz. past, present and future. But the
  • 10. concepts mentioned above are beyond all these. They therefore are not describable by languages of quality and quantity. Namasmaran can liberate us and enable us to "see" the concepts mentioned above as well as the universe appropriately. Finally; NAMASMARAN ensures a timely evolutionary transformation or return to one‟s original state of trans-temporal, immortal and eternal bliss. NAMASMARAN: The Healing and Blossoming Ambrosia NAMASMARAN (From Sanskrit: Name = a (divine) name; smaran = remembrance); means remembering the name of God, either loudly or silently. This is called jaap, jap, jikra in Hindi and Urdu respectively. It is also called simaran and sumiran. NAMASMARAN is a traditional practice of “Total Stress Management”; that is beyond exploitative, mercenary, commercial, professional and even philanthropic transactions. It is practiced in many religions; including Hindu, Sikh, Christian, and Muslim. NAMASMARAN; by virtue of its almost universal acceptability, simplicity, non-technicality and inexpensiveness has the potential to be beneficial in Total Stress Management, to majority of people in the world, irrespective of age, sex, occupation, socioeconomic stratum, race, religion, culture, ideology, nationality. This is especially so, because; NAMASMARAN does not involve any stringent rules, coercive regulations or crippling bindings such as; conceptual, intellectual, emotional, social, cultural and traditional. It does not interfere with the customs or belief systems. NAMASMARAN is said to reorient us to our own selves, empower us and re-enkindle our potential to blossom together! It is said to revitalize and rejuvenate us and catalyze the evolution and implementation of holistic perspective, policies, plans, programs and achieve individual and global blossoming; inside and outside! Conceptual and procedural details of NAMASMARAN: NAMASMARAN usually embodies; remembering the name of God, Guru, great souls such as prophets; and whatever is considered as holy e.g. planets and stars. It is remembered silently, loudly, along with music, dance, along with breathing, in group or alone. Further, NAMASMARAN is either counted by some means such as fingers, rosary (called SMARANI or JAPAMALA), or electronic counter; or practiced without counting. The traditions vary from region to region and from religion to religion. The principle (hypothesis) underlying NAMASMARAN; is to reorient our physiological and social being; with our true self, establish and strengthen the bond with it; and finally reunify or
  • 11. merge it! Since individual consciousness is the culmination of every activity in life; and NAMASMARAN is the pinnacle of or culmination of individual consciousness; NAMASMARAN; is actually; opening the final common pathway to objective or cosmic consciousness; so that individual consciousness in every possible activity; gets funneled into or “reunified” with our true self! Thus NAMASMARAN is said to be the YOGA of YOGA in the sense that it is the culmination of consciousness associated with every possible procedure and technique in the yoga that we are familiar with. It is the YOGA of YOGA; also because it is the culmination of consciousness associated with all the activities in the universe, which it encompasses as well! It is the YOGA of YOGA because; everybody in the world irrespective of his/her tradition and the beliefs; would eventually, ultimately and naturally reach it; in the process of liberation and “unite” with it! It is said to be meditation of meditation; because the natural and ultimate climax of every form of meditation; is remembering true self or merging with cosmic consciousness effortlessly! It is said that NAMASMARAN would certainly enlighten and empower billions to evolve, guide and consolidate; the global conscience and empower the global perspective, policies, plans and programs; and thereby usher in global unity, harmony and justice. We should not merely believe, disbelieve, imagine, conjecture, or theorize casually about NAMASMARAN. We should not develop presumptions, prejudices, liking, acceptance, disliking, rejection or respect; and go into uncertainty, dilemma, indecision, wavering, and vacillations! Instead; we should provisionally accept, study and practice NAMASMARAN; and verify. Some arguments against NAMASMARAN: 1. NAMASMARAN does not seem to produce tangible results; if compared to scientific research, socio-political activities, agricultural activities, handicrafts etc. In view of this; there is no basis that NAMASMARAN can lead to global blossoming. True. There is no basis. Nobody can provide the "experimental and quantifiable" proof. We have ourselves to practice, experience and verify. 2. There is no demonstrable cause and effect relationship to say that NAMASMARAN evolves us into objective or cosmic consciousness or imparts global perspective. True. We cannot prove that NAMASMARAN evolves us into objective or cosmic consciousness; or imparts global perspective! This is a matter of verification.
  • 12. 3. NAMASMARAN has no demonstrable influence on individual or social life. NAMASMARAN is wastage of time. In fact; One may feel that NAMASMARAN has benevolent role, because of erroneously attributing the good changes in him or her; to NAMASMARAN; when in fact; it could actually be the other way round; that is; good changes in him or her; have lead to him or her to develop interest in NAMASMARAN. This argument is because of our inability to “see” anything tangible and rather the “addiction” to believe in a thing; only if it is tangible! It cannot therefore be refuted. It can only be satisfied if the questioner exercises his or her freedom to blossom his or her capacity to “see” and "experience" the benefits of NAMASMARAN. It is said that NAMASMARAN can influence the social life, because the blossoming is irresistibly manifested in society; impossible to be ignored. There are many illustrious examples such as scholarly saints Dnyaneshvar, Tulsidas, Tukaram, Samarth Ramadas, Eknath, Waman Pandit, Meera, Kabir, Chaitanya Mahaprabhu; including Acharya Vinoba Bhave and Mahatma Gandhi. It is also said that if we have doubt about whether NAMASMARAN blossoms us into cosmic consciousness, or cosmic consciousness absorbs us into NAMASMARAN; or cosmic consciousness somehow is related to NAMASMARAN, or whether NAMASMARAN has anything to do with cosmic consciousness; then also there is freedom to blossom and experience rather than be condemned to get buried in the sterile semantics! All in all, practice of NAMASMARAN and the experience associated with it; are innate and beyond linguistic comprehension and communication; though the glimpses of its supremacy can be described. We have freedom NOT to believe in NAMASMARAN blindly; and provisionally accept, study, experiment out and experience! 4. What is the sense in the claim that there is "active peace" in NAMASMARAN; as suggested by some? The “Active Peace” is a concept to suggest desireless (absence of subjective desire) desire i.e. objective desire. This is a stage in life reached by many; through NAMASMARAN. It cannot be and need not be arbitrarily imposed on oneself, because, even as it is pleasant to those who achieve it; it is not usually imaginable and hence agreeable to those; who are engrossed in sensual pleasures. In fact we find it quite dreadful to be “freed” from these “pleasures”! This is a kind of “fear of loss”! We become miserable even with the thought of such “dreaded freedom”! However if we think keenly, then we (in the course of NAMASMARAN) can imagine; how sublime and
  • 13. towering is this stage, why it is acclaimed in books like Bhagavad Geeta; and why knowingly or unknowingly; we all tend to move towards it. 5. Is it not true that NAMASMARAN has nothing to offer in material terms? It is true that NAMASMARAN does not ensure any concrete material gains as such. But it actually “converts” us from our “seeker” status into a “master” status! We become masters of our petty selves! In fact this is the hallmark of progress in any culture; anywhere in the world. However; what sort of conversion we undergo; what sort of masters we become; has no tangibility. Practitioners of NAMASMARAN say, "Having delivered a child and having become a mother; need not be proved to others; or need not be proved by getting certified from others. The mother knows it more than anyone else! It is her privilege! The change within us through NAMASMARAN is accessible to experience and not dependent for its validation; or on any words and proofs!" 6. Why is NAMASMARAN ridiculed by many of us? NAMASMARAN binds us in “something” non sensuous; and due to our immaturity; appears to force us away from our likes and dislikes i.e. our ego. Since this is painful; we ridicule it as foolish, escapist, nihilistic, nonsense and erratic activity. 7. Is it not true that NAMASMARAN is a kind of paranoid behavior or slavish behavior? Initially; NAMASMARAN gives us the feeling of submission, prostration, defeat, surrender, prostration by negation of ourselves. But actually this negation is of ego, and victory of our true self. But since we do not realize this initially, we feel that this is an unpleasant and discomforting paranoid activity, which is not true. 8. What is the use of practicing NAMASMARAN right from childhood? If we practice NAMASMARAN right from childhood even without much understanding; this subconscious learning experience remains in our subconscious and is pivotal in setting us free from our lower self. Because of NAMASMARAN; we become oriented to our higher selves and conquer the stress; resulting from the dragging by the lower self. This is why we should provide or impart (by including in all the curriculums and daily routines) the practice of NAMASMARAN right from childhood. 9. Is there any reason to believe that the world would unite and blossom?
  • 14. No. There is no reason to believe in anything. There is no reason to disbelieve; or waver and vacillate either! It is however a golden opportunity and privilege to practice NAMASMARAN and be free to “see” the world re-exploring the hitherto imperceptible unity and blossoming together!! This is analogous to appropriate linking of the bogies of a train; or assembly of various parts of a car; or even connection of various types of cells in a body! In view of above arguments against and in favor; the NAMASMARAN appears to provide a completely radical and holistic yet totally nonviolent, inexpensive and universally acceptable tool of stress management. Stress as such can be managed; but only temporarily and symptomatically by many ways such as; shopping, taking shower, swimming, skating, skiing, singing, slimming and many such measures; which serve as at best; adjuvant measures. NAMASANKALP We often feel that the ultimate destination of life; is beyond SANKALP (a kind of motivation, purpose, plan, aspiration, desire, ambition, determination etc, which leads to a variety of activities in life). Hence; we are often skeptical and/or cynical about NAMASANKALP (a planning of specific count in certain specific time; of NAMASMARAN); by an individual or a group. Even as this is natural; we have to realize that; most of us; are not really freed from every kind of SANKALP. In fact; we are knowingly or unknowingly; and consciously or subconsciously involved; in several trivial preoccupations, which drag us away from our true selves. This is a root cause of stress, which manifests in different ways. These preoccupations cannot be conquered by any voluntary effort; as they are intricately mingled with our ego. This can only be done; if we consciously adopt a powerful SANKALP; that can nullify these preoccupations and catalyze our surrender to our Guru (Self realization, Total Stress Management)! Such infinitely powerful SANKALP; is the time tested NAMASANKALP. This can save us from succumbing to our ego and stress; and empower us to reach the ultimate destination of life; beyond SANKALP! We need not believe in this; but verify it by practice. THREE POINTS IN NAMASMARAN First point: In spiritualism we often hear people preaching that you have to forget yourself in memory of God. Prima facie this appears to be a horrible idea of complete amnesia or dementia.
  • 15. The first reaction to such preaching is aversion towards spiritualism. In fact if you are honest and realistic, about genuine personal and social issues, then you develop loathe and disgust about spiritualism. Those who preach this; obviously do not seem mean this! What must be the intention in their preaching? Actually; forgetting us; in memory of God means; being able to get freed from the nagging and harrowing shackles of individualistic or subjective ideas and feelings. NAMASMARAN helps us to gradually get freed from the harassing and obsessive reminders of our own subjective ideas and feelings. Second point: In spiritualism it is often insisted to the extent of coaxing that you have to give up everything and renounce all the relationships; excepting the one with God. This also is obviously shocking and repulsive as it seems to induce hatred about all sublime and adorable relationships. But it is not so! What it actually means is; being capable to see every relationship more objectively in the course of time; due to being focused exclusively on God i.e. true self i.e. NAMA; beyond petty self through the practice of NAMASMARAN. As a result; our emotional bonds in all relationships evolve and become mature, subtler and refined. They become selfless and free of expectations and dependence. They become free of prejudices and grudges. They become tolerant and warm. They inspire giving rather than asking, begging or commanding! It is important to understand that subjective ideas and feelings (memory of petty self) and subjective perceptions about the relatives, friends etc (relationships) should get evolved as a result and NAMASMARAN. It has nothing to do with arbitrary “cutting off relations”, which can be harmful! The third point: In spiritualism there is a philosophical depiction of different concepts, which are difficult to grasp at tender age; for example; the concepts of soul, immortality, rebirth etc and such other ones. This can be really very heavy, confusing and for the budding minds (if inadvertently imposed) and induce a conflicts in them. For example a boy sees the world and comprehends it in a particular way. It is counterproductive for the boy to assume arbitrarily that; what appears is actually contrary to his perception; and believe that it is all illusory! It is essential to understand that philosophy provides answers to only certain questions, not all. Understanding the answers can provide us only some satisfaction and conviction. But remaining clarity comes only through practice and experience. Therefore; it is always good to ask
  • 16. questions, seek answers and encourage children to do so. But it is important NOT to impose any concepts and/theories on the children. It is important to avoid; burdening them with our views. It is necessary to let them evolve through simultaneous practice and study. In the present context; encouraging the practice of NAMASMARAN is important; so as to enable the children to grow in their perspective, thinking, emotions and instincts. It is important to encourage them to keep expanding their horizons in a natural way and develop their ideas and convictions! We ought to realize that; children should have freedom in as much as caring guidance. In as much as it is troublesome for the children to try to blindly forsake their ideas, or accept some other ideas; because someone preaches it, it can also be a loss for them to condemn the preaching without practicing NAMASMARAN with some patience! This is true with even the grown up adults like us! Moreover it must be realized that patience is vital in any task, including scientific experiments. NAMASMARAN AND A QUESTION Even if we have faith in our guru; and our devotion is genuine; we are often confronted with this question; “Is it really true that Guru does everything?” This is because; even if we repeatedly reiterate that our guru is none other than the Almighty Himself; we are always influenced by and involved in; his personal life, charisma, feelings, preaching and his supernatural and superhuman feats; which characterize His human form! This is true about mystics, prophets and incarnations as well! All of them; while extraordinary, superhuman and supernatural; on the one hand; appear to have limited capacity; in their human form; on the other! They don‟t seem to govern; the complex scientific inventions, rapidly developing intriguing technology, world wars, earth quakes, tsunamis, volcanic eruptions and several cosmic phenomena, which appear to be results of individual or team efforts or unplanned and automatic. They do not appear to be Guru‟s activity. Now; for getting the answer to our question; let us understand that our doubt is actually valid; but created by our concept of “doing”. Actually; Guru, mystics, prophets and incarnations of God; “do not do” as per our understanding of the word “doing”. Animals “do” things without knowing that “they” are doing. We do things; thinking that “we” are doing. We; in the course of ascendance from individuality and subjectivity; realize; that “we” is a transient experience at a certain stage of development. This experience is; neither present; before (when we are unconscious about self); nor latter (when we transcend the individuality and subjectivity; and merge in impersonal objective consciousness)!
  • 17. It is in the last state of consciousness; that we appreciate that „we‟ (our bodies, instincts, emotions, intelligence and perspective and our behavior); are mere dependent transient peripherals of the impersonal and eternal objective consciousness, who is the only absolute and immortal reality; and hence a “doer”; albeit indirectly! When we say; “Guru does everything”; it does not mean that Guru in his body actually plans and brings about earth quakes, tsunamis; or invents scientific inventions; or engages in the multitude of mundane activities. All these are „executed‟ through the different peripheral instruments of the impersonal and eternal objective consciousness, the true self of Guru, commonly referred to as God! When we say “Guru or God does everything”, it means this! All this is actually a matter of study and continuous practice of NAMASMARAN and firsthand experience. The experience; initially of the glimpses and finally; of actually “being the eternal consciousness”! It is not a matter of blind belief! Even; all this “writing” and “I” are contingent amidst the field viz. the eternal kingdom and supreme reign of God; my guru. NEW INSIGHTS IN NAMASMARAN NAMASMARAN is a multidimensional and totipotent or pleuripotent activity. Thus on the one hand it is a mere remembrance or recitation of God‟s name or OMKAR by an individual, either loudly or silently; and on the other hand; when it reaches its zenith; it is one with cosmic consciousness Himself (within which everything is contingent). The initial experience of NAMASMARAN can be totally different in accordance with our physiological disposition. Many times, especially if we are obstinate or stubborn with strong likes and dislikes, then we may feel that it is suffocating, and is strangling our freedom! Therefore it is said; that we should start NAMASMARAN on a relatively small scale. We have to appreciate that during NAMASMARAN there is a gradual reversal of the decent of consciousness. There is a reversal of our consciousness from getting involved in neurophysiological information processing, which embodies neuro-biochemical and neuroelectrophysiological changes. During this process; along with our consciousness; all these; and the conflicting thoughts, emotions, instincts, desires, drives, cravings and behavior; get evolved and synchronized. Till such time that the process of NAMASMARAN does not take roots in our being, the decent of consciousness embodying an illusion of freedom, to which we are addicted; keeps on resisting our practice of NAMASMARAN. This causes conflict! This happens because; even though NAMASMARAN emancipates all aspects of individual and
  • 18. social life, initially it is alien to our ignorant state of mind and hence we find it unpleasant, restrictive and coercive! Gradually we realize that NAMASMARAN acts as a thought anchor; and holds us together, while catalyzing the process of self realization! The beauty of NAMASMARAN is that by virtue of reversing the decent of consciousness, it is never restricted to our own petty benefits, even if we wanted it that way. It is always benevolent to all; including those, who may be thousands of miles away; and known or unknown to us! It is said to be emancipating even to those subtler entities whose “life” does not fit in the usual laws of biology such as the departed souls! This is not surprising; if we realize that when at its zenith, NAMASMARAN is one with NAMA; the cosmic consciousness; and everything (including past and future generations) is contingent therein! When NAMASMARAN reaches its zenith; it is one with NAMA; the cosmic consciousness (within which everything is contingent); as stated earlier, and the inexplicable effects of NAMASMARAN begin to manifest at the level of electrochemical activities in various parts of brain. These in turn; are responsible for the experiences of the practitioner of NAMASMARAN; as well as the apparently miraculous effects; on body functions, behavior and other events in individual, family and social life. One of the several concrete possibilities resulting from NAMASMARAN; which may be accessible to technology is; consolidation of to and fro connections between brainstem including limbic system and the cerebral cortex. Since NAMASMARAN is a very subtle process it could possibly also lead to quantitative, spatial and temporal changes in the micro-neuro-physiological secretory and electrical events (as well as changes in their interrelationships) in key positions in the central nervous system and influence the whole biochemistry and physiology. This could explain; how many practitioners of NAMASMARAN experience inexplicable recovery from otherwise incurable diseases. This could explain the aphorism of Shri Brahmachaitanya Maharaj Gondavalekar from Gondavale (District Satara in Maharashtra State, in India); that NAMASMARAN embodies all the aspects e.g. YAMA, NIYAMA, ASANA, PRANAYAMA, PRATYAHARA, DHARANA, DHYANA & SAMADHI; of YOGA. These are achieved in a subtler and continuous manner, in NAMASMARAN. Roughly speaking it appears that; in asana, pranayama and other procedures in hatha yoga, are employed to “push up” the descending consciousness from receptors, plexuses, muscles,
  • 19. respiration, autonomic nervous system etc back to its original position in and beyond cerebral cortex; and in NAMASMARAN; it is like withdrawing or sucking the descending consciousness. It may not be inappropriate to note here; for record; that we need not believe any of this blindly; as; soon we would see; scientific validation of the aphorisms as above; about NAMASMARAN; of many seers. It would then be accepted automatically without any kind blind belief by all; irrespective of not only religions; but even ideologies such as atheism. UNDERSTANDING NAMASMARAN The understanding of NAMASMARAN also goes on renovating and rebuilding itself with newer dimensions and becoming multicolor, sweeter, melodious and rhythmic! The ecstasy of NAMASMARAN becomes overwhelming and inspires one to share it with others! The understanding, experience and the feelings; associated with NAMASMARAN go on deepening and get percolated in every system in the body. NAMASMARAN gradually becomes a core of our total personality and controlling center of our behavior. In fact; “We” become secondary and NAMA occupies the supreme position within us! It is true that even if we started NAMASMARAN with some expectations or some wants, gradually they become unimportant to us! In fact through NAMASMARAN we not only go beyond the selfish motives, and expectations, but experience eternal and vital relationship between our GURUTATVA and us. In other words, this is a relationship between our objective or cosmic self and our subjective self. At one point in time, NAMASMARAN appeared to me to be a process of liberation that would directly lead to purification of minds and blossoming of instincts, emotions, intelligence and perspective; and lead to predictable social progress. Now also I feel that NAMASMARAN would lead to social changes, but probably not as predictably and as simplistically as one would or could imagine. Guru guides and motivates millions of people towards NAMASMARAN and blossoming of their instincts, emotions, intelligence and perspective! This repeats itself from time to time in different parts of the world. GURU or GURUTATVA (cosmic consciousness) may vary in external appearance and language and/or semantics. The disciples also may vary in terms of where they come from and which background they belong to. This relationship of a particular individual guru and a particular disciple is determined probably by the associations in past lives.
  • 20. The cosmic consciousness is eternal. Darwinian evolution, enlightenment of an individual and enlightenment of the masses; are contingents in this cosmic consciousness, which is also called GURUTATVA! NAMASMARAN is an objective door or a way; to the cosmic consciousness that transcends the dimension of time. This door or a way; is created by the cosmic consciousness Himself; through great sages and seers; by inspiring them to practice NAMASMARAN from millennia. This is referred to as making a NAAM; SIDDHA. Hence it is said that NAAM given by an individual GURU; has immense significance and importance. The NAMA given by GURU is a “valid passport” to enter the cosmic consciousness and aids emancipation of the whole universe. This makes it clear; that it is erroneous to assume that “my activity” of NAMASMARAN would yield results. Actually the GURU gets NAMASMARAN done through me! Everything including global revolutions or universal cataclysms; including “my activity” of NAMASMARAN are contingents, effects; and NOT CAUSE! NAMASMARAN is a golden opportunity to remerge with the cosmic consciousness endowed by the cosmic consciousness GURU. Therefore it is said that we should practice NAMASMARAN for the sake of itself; only. The idea of “my activity” of NAMASMARAN is totally false; and hence the subsequent expectations of the results are also totally baseless, irrational and incorrect. But once we understand that all the revolutions once envisaged; are written on the wall, we get freed from the burden of being obsessed by them and “doing NAMASMARAN for engendering them”; and be free! This is a very difficult, but a sure stage in life. UNDERSTANDING MORE ABOUT NAMASMARAN: The process of NAMASMARAN goes on acquiring new dimensions. It goes on deepening and percolating in every system, every cell and in fact; every molecule of the body; and gradually becomes a core of our total personality and controlling center of our behavior. Later; we begin to understand that: 1. NAMASMARAN; is a universal process; and we get associated with it; due to our eternal relationship with our GURU (God, BRAHMA, NAMA or objective or cosmic self). 2. The cosmic consciousness (guru) is eternal and the Darwinian evolution and enlightenment of an individual consciousness; are contingents. Guru guides and motivates millions of people towards NAMASMARAN; thus blossoming; their instincts, emotions, intelligence and perspective! This repeats itself from time to time; in different parts of the world. 3. GURU (cosmic consciousness) may vary; in external appearance and language and/or
  • 21. semantics. The disciples also may vary; in terms of where they come from; and which background they belong to. This relationship of a particular GURU and a particular disciple; is determined probably by the associations in seed forms; spread through several lives. 4. NAMASMARAN is a highway to the cosmic consciousness. This cosmic consciousness transcends the dimension of time. The highway of NAMASMARAN is created by the cosmic consciousness Himself! That is how; great sages, saints, seers and most of the enlightened gurus; and their billions of followers; have been inspired and have been practicing NAMASMARAN; from time immemorial! Hence it is said that NAMA given by a GURU has immense significance and importance. 5. Hence; it is erroneous to assume; that “my activity” of NAMASMARAN; would yield results; as per my expectations or anticipations; in personal or social life! 6. Actually the GURU gets NAMASMARAN done through me. Everything including global revolutions or universal cataclysms; are contingents; including obviously; “my activity” of NAMASMARAN; and “my enlightenment”! 7. Therefore it is said that we should practice NAMASMARAN for the sake of itself; only; and neither for petty gains nor for engendering social change; as per our subjective perspective. SELF DEVELOPMENT The stages of self development, self blossoming or self realization vary in their details from individual to individual. Further; they are not clearly defined and hence most of us suffer from confusion, dilemmas, conflicts, disillusionment, disgruntlement or delusions. Sometimes we feel helpless and sometimes we feel elated. We feel helpless because we do not know how much we have progressed; and elated because we do not know how much we have yet to progress! The span of the process of self realization roughly spreads from the inexplicable and indescribable restlessness to the indescribable “experience” of immortality. Many activities and techniques are described for self realization. They are called SADHANA in Sanskrit, Marathi, Hindi and many Indian languages. NAMASMARAN is one of the simplest of such activities; and spreads over the entire life. It is also called NAMASADHANA. The other words; more or less synonymous with NAMASMARAN; are JAP, JAAP, SIMARAN, SUMIRAN, JIKRA and remembrance of God or true self. To overcome the bouts of illusory helplessness and deceptive elation; we ought to recognize with greater clarity; the subtler aspects; inherent to the gross stages viz. BADDHA, MUMUKSHU, SADHAKA and SIDDHA; of self realization. 1. Thus; all these stages are not actually water tight compartments. We begin with the stage of BADDHA, which means completely governed by our body and instincts. There is no discontent whatsoever! There is almost automatic and reflexive behavior. But actually being human beings; there is somewhere in the deep subconscious mind; propensity (of which we are unaware) towards the realization of true self.
  • 22. 2. As we begin in our childhood; the practice some SADHANA (In India this is a part of what is called SANSKAR and includes activities conducive to growth of consciousness; such as getting up at or before sunrise, cleaning mouth, teeth, answering call of nature, taking bath, saluting parents, reciting hymns, pranayama, exercise such as SURYANAMASKAR etc); we develop preferences. We start appreciating “good” and “bad”. 3. We live in the world of fantasy and belief that “good wins” and “bad loses”. 4. But still; there is perennial conflict of “good” and “bad” within us; throughout our childhood; because of the childish reactions born out of instincts of survival, habitat, herd formation, hunger, thirst etc; and emotions such as being pampered and cared for. Hence there are “mini wars” for trivial reasons! All these stages may be called BADDHA. 5. With the advent of adolescence associated with surge of hormones; there is emergence of new idealistic utopia and assertion of ego and sex; besides the other instincts. These may manifest as impulsive charitable and/or rebellious behavior, poetic emotional upsurges, romance with opposite sex, iconoclastic arrogance; and so on. This stage marks the beginning of MUMUKSHU. This word means the disturbing consciousness or awareness about the deficiency or void within! The search of “the root cause of this disturbing void” begins! 6. The individual goes actively and enthusiastically; through the trials and errors of various charitable, rebellious, romantic and utopian sprees! He or she meets with several “successes” or “failures” and keeps getting excited and depressed. 7. Depending on the circumstances, one may pass through episodes of errors, mistakes, blunders, crimes; to efforts towards, intense study, philanthropy, social activism and unusual noble deeds. But gradually the stage becomes marked by severe dissatisfaction and restlessness. It is at this juncture of utter helplessness; that one comes across an assurance, solace, guidance, morale booster, empowerment that begins to fill the void inside. This help is usually called divine help by the theists. One may call it anything. But it comes. The source of this help in human form or tangible doctrine or concrete guidance is recognized as SADGURU. The unseen and abstract nature of SADGURU is indescribable. SADGURU means the master who enables us to realize the true self or truth. It is essential to understand; that even though the apparent ways of the different divine masters; may vary with respect to the details; their essential role is the same; and that is to enable the disciple to realize the true self! This marks the beginning of the stage of SADHAKA. 8. The individual begins to feel little bit but surely; “at home” in the guidance of the SADGURU. The inner progress takes further momentum. The intellectual clarifications of several questions begin to spring from within. The buoyancy and the spirit of sharing increases. There is candid and often gullible expression of the experiences and comprehension; of what is perceived as “truth”. This may also be in the form benevolent creativity in music, paintings, poetry, literature; and even innovations in industry, trade, agriculture etc. 9. There is preponderance of feelings over instincts. Thus; we tend to “give”; even if we are hungry or thirsty! We get involved in many philanthropic or revolutionary activities or both; but less impulsively and more accurately; than previously.
  • 23. 10. Gradually this stage becomes marked by preponderance of thinking (VIVEK) over feelings. Thus we become wiser. We become more aware of our drawbacks or weaknesses and begin to see the presence of evil deep inside; and not merely outside. We begin to see the ubiquitous nature of the obstacles in the process of realization of true self! The utopia of global welfare; on the one hand; and the bliss of self realization; on the other; begins to appear far more difficult and vast; than our earlier perception. This is usually associated with our conceptual blossoming into holistic one. Gradually our ideas about every walk of life become more holistic and more conducive to self realization. As we progress; we become more and more objective in terms of experience of innate unity with entire universe and thereby conception of the perspective, policies, plans, programs and their implementation of universal benevolence. It is obvious that the nature of this process is not uniform and same. It varies with age, sex, occupation, physical conditions and so on. But; as a result of our holistic blossoming; our aggressiveness somewhat diminishes. We become more considerate about ourselves and others. This may be perceived as mellowing. But actually; we develop greater conviction in what we think, feel and do. This may be called courage of conviction or DHRUTI or DHARANA; and is associated with; zestful articulation of holistic education, holistic medicine, holistic health, and holistic solutions to universal stressors; such as global warming, global recession, child labor, accidents etc. In simple words; the degree of complaining is increasingly replaced by dynamic revelations and actions! 11. These efforts however; are not met with projected results. Hence there is a deep sense of despair. 12. In contrast; the illusions and delusions of quick short cuts to conquest of; SHADRIPUS and or SIDDHI/ supernatural experiences; in absence of holistic perspective, policies, plans, programs; and their implementation; are dragged in hypocritical and deceitful behavior, are associated with amassing wealth; although with degenerative and destructive effects on self and society. 13. Gradually we get freed from the attachment of; what we considered hitherto; as “our” or “their” concepts, ideas, creativity, mission; and successes and failures. We realize that it is the “divine or cosmic will” which gets expressed through appropriately through “us” and “them”. We begin to appreciate the scope and limitations of “our” and “their” role and accomplishments. Thus our burden begins to decrease. 14. Our individual whims and fancies and idiosyncrasies go on disappearing and we begin to be more and more tolerant towards the needs, likes and dislikes of others. We become more and more convinced that the bounty of SADHANA would help “us” as well as “them”! Hence we get firmly focused on the practice of SADHANA; leaving aside the other things; such as our individualistic and subjective desires and dreams; whether mean or noble! 15. The happiness begins to grow more and more independent of and irrespective of everything else. At this stage we have reached the door of self realization the stage of SIDDHA, which is beyond words.
  • 24. 16. The SIDDHA‟s life is characterized by “being connected with true self continuously” and manifests benevolently to the universe by virtue of inspiring and empowering guidance; in; seen and unseen ways; in marching through the above described stages. 17. Of course; there are exceptions to this general course of progress. The esoteric and mystical intricacies involved there; are beyond the scope of this small article and beyond my reach! SCOPE OF NAMASMARAN In the literature of saints and prophets there is plenty of admiration of NAMASMARAN as a way to liberation and/or emancipation. But whether we totally disbelieve or believe in the saints and the prophets; we need not desist ourselves; from asking the question: If NAMASMARAN is a panacea; why are billions; many of whom are followers of NAMASMARAN; suffering miserably? Many of us are tempted to explain this on the basis of past deeds; which indirectly suggests that NAMASMARAN cannot purify us of our past deeds. It is like attributing limitations to NAMASMARAN. Rationally speaking; it is a guess work. In my view; NAMASMARAN is a panacea today; (if not in the past) due to the enlightening and empowering bounty of the penance of thousands of saints in the past. Today; it can chastise us; as well as purify us from our past misdeeds. For this; at least a large proportion of people; if not all; need to practice NAMASMARAN and be oriented to their true selves. This is similar to the phenomenon of an orchestration, where most instrumentalists and the vocalists are required to be oriented to the musician for desired harmony, melody and rhythm! Actually when we get oriented to our true selves; we begin to get freed from the shackles of the stranglehold of our passions, lust, desires, ideas, beliefs, notions, dogmas and so on, which are often pursued at the cost of others. We begin to be more objective and hence less prejudiced, less biased, less grudged, less individualistic, less sectarian, less fragmented, less petty and so on. In view of this; it is clear that; NAMASMARAN is associated with overall growth and development of an individual and the society. Just as we cannot pinpoint the beneficial effects of growth on every molecule of body; when the whole body is growing; similarly; we cannot answer the question of individual fortune or fate; to prove or disprove the benevolence of NAMASMARAN! It has to be noted that even during growth; there are millions of cells, which are diseased, degenerated, atrophied and destroyed. It is almost unpredictable to know which cells would live and which would die! Furthermore; the time of onset and the duration and the end of growth for every cell is different, specific and unpredictable. Hence we need not get detracted, disturbed, disheartened, depressed or destabilized; by such destabilizing questions, related to individual fortune or fate; born out of superficiality and pettiness of our minds.
  • 25. NAMASMARAN is the way; the universal way; and the most feasible way; even if we are NOT transformed into an enlightened soul; overnight; and even if we do not see (through our subjective frames of our minds) the expected or anticipated results; in our life and the life of mankind. Whether we are good, bad or ugly; and believers or non-believers; we still have the golden opportunity to practice NAMASMARAN and be a happy participant of the process of superliving or holistic renaissance i.e. individual and universal blossoming. DOUBTS ABOUT NAMASMARAN In rigid and unquestioning body consciousness; we can be callous and oblivious to the pain of others. We can be “happy” and “stoic” and free of doubts; whether we practice NAMASMARAN or not; till; we ourselves are not inflicted; or are in tribulations. Doubts about NAMASMARAN creep in mind; because of the agonies of the burning problems of the people; at global to local levels; in as much as the doubts spurt by our physical pains, financial crisis, and humiliation in personal life. There is no disagreement and no denial; that this is due to the body consciousness. But doubts creep in our mind; due to sensitive and inquisitive body consciousness; manifesting into our genuine concern; for the suffering of not only ourselves; but the others. Doubts creep about the sectarian and piecemeal approaches and policies; revolving around petty perspectives, thoughts and vested interests; in various (political, social, economic, medical, industrial, agricultural, educational and even „religious and spiritual‟) fields, which prove ineffective and lead to everyone‟s detriment. Some say that NAMASMARAN is meant for mere „self realization‟ and not for social revolution. Here there is an error of omission of rest of the universe; other than an individual! How can there be “true self”, which includes everything in universe; by omission of the others? How can merging in NAMASMARAN completely i.e. realizing the “true self” be without its integral component the universe and society therein? Hence; there cannot be any individual liberation, without an actual impact; the details of which may vary; in personal and social life. All the ideas and pursuits of “personal” liberation; without changes in the internal and external environment; are deceptive, petty and actually counterproductive. But the “feeling of personal liberation” even in absence of such changes; is possible! The concerned individual himself or herself; has to decide; whether he/she is; on the way of liberation or actually liberated; or is callous and in self deception. Usually a self deception is exposed in the course of time as a case of fraud, where the individual merely amasses wealth and short lasting sway on public mind, without any long lasting benevolence for the others! NAMASMARAN, is inseparable from globally beneficial perspective, policies, plans and programs, to be evolved by the leaders in different fields, and their meticulous implementation
  • 26. by the masses; and thereby; the successful individual and universal blossoming in actual day to day life. We cannot be happy and fulfilled from anything else; other than self realization, that is freedom from the overwhelming impact of body consciousness. This is true liberation or Mukti or Nirvana; and is coupled with universally beneficial cumulative wisdom; in the form of policies and their actual implementation in all the fields of life. NAMASMARAN, is a fundamental and universal solution (other solutions being adjuvant) for the perceptible transition from individual and universal problems; to individual and universal blossoming. All this can be disproved by their own examples; if the “self realized” people, having nothing to do about the society and have no influence on the society whatsoever; bring forth other evidences of their self realization! GLIMPSES OF GONDAVLE: THE INFINITE SOURCE OF EMANCIPATING SPIRIT In the India, there is state called Maharashtra. This state is famous for many meritorious characteristics. The most outstanding of which, is the galaxy of individuals who had realized (not merely understood or known) the truth and imparted it to the mankind. Truth realization is ATMAPRACHITI (the word self realization does not convey the exact content of the word ATMAPRACHITI because the word „self‟ is associated with individual personality, identity and is intricately mingled with ego; and hence it does not convey the essence of the word ATMAN. (The readers should kindly NOTE that the words; self, true self are used to mean ATMAN and the word “self realization” is used to mean ATMAPRACHITI; in this book.) Truth realized individuals are not mere erudite orators, who preach, perform so called miracles, or merely do philanthropic work! They revive us from the stupefying dungeon of mortal subjective realm; into immortal objective consciousness. Thus in Maharashtra, there have been truth realized individuals such as Nivrutti, Dnyaneshvar, Sopan, Mukatabai, Namadeva, Eknath, Ramadas, Tukaram and many others; and in 19th and 20th century Akkalkot Swami, Saibaba, Gajanan Maharaj and many others. One of these truth realized individuals was Shri Brahmachaitanya Gondavalekar Maharaj. Gondavalekar Maharaj (1845-1913); had come in contact with Shri Saibaba, Akkalkot Swami, Vasudev Balavant Phadke, Lokamanya Tilak and also Nanasaheb Peshave (Biography of Gondavalekar Maharaj, by K.V. Belsare). He extensively toured India three times; and rest of the life he lived in Gondavale. His life exemplifies how a truth realized individual‟s consciousness is one with the cosmic consciousness and benevolent to universe. Gondavale is full of daily activities (conducive to individual and global blossoming) called NITYOPASANA (nitya = one which continues uninterrupted; and upasana means getting nearer
  • 27. to God or absolute truth). People interested in truth realization and/or global welfare; visit Gondavale, usually stay here and participate in NITYOPASANA. They live here and do cleaning, cooking food, serving food, serving cows etc. Many come here and serve the patients in a completely charitable hospital here. Many look after the sale of the books. In short; thousands of people are involved in several services; required to host in disciplined, dignified and decent manner; thousands of truth seekers coming and staying here every day. Thus thousands of people are involved in various ways; in the MAHA YAJNYA, SAMASHTI YOGA or MEGAPROCESS of GLOBAL BLOSSOMING going on here for last one and a half centuries! I am tempted to call this a MEGA UNIVERSITY OF IMMORTALITY showing and enabling us to tread the path of ultimate fulfillment viz. individual and global blossoming in life. The food and stay for specific period of time are kept free of cost as an expression of supremely benevolent super transaction; beyond mercenary, commercial, professional and philanthropic concepts! This is an eternal spring and stream of the ambrosia that cannot be conceived, gauged, evaluated, categorized or described by even a highly erudite and creative linguist. The most important and conspicuous aspect of Gondavale is the incessant practice of NAMASMARAN! Most of us, who visit Gondavale; become increasingly involved in the practice and promotion of the universally benevolent mega process; NAMASMARAN! Gondavale is near places such as Dahivadi, Pusegaon, Koregaon, Satara, Phaltan, Vita, Tasgaon etc. and about 60 to 90 km from Pandharpur, Pune, Sangli, Miraj, and Mahabaleshvar etc. From Mumbai, Panvel, Vashi, New Mumbai, Lonavala and Thane; one can drive to Gondavale in 5 to 7 hours by express highway. Address & Phone Shri Sadguru Brahmachaitanya Maharaj Gondavalekar Chaitanyopasana (Sansthan) At & P.O. Gondavale (Budruk), Taluka: Man, District: Satara Pin code: 415 540; Phone: 02165- 258292 OBSTACLES IN NAMASMARAN One of the obstacles is depression due to continuous bombardment of events in the surroundings; full of petty successes and failures (as depicted in print and electronic media). Because of this bombardment and feeling of helplessness; one tends to feel that time is fleeting without giving fulfillment! One feels at loss; for having “wasted” time in NAMASMARAN! This painful experience erupts from within like unmanageably excruciating pain; in spite of the conviction that NAMASMARAN has to be given the top most priority. The second obstacle is that of being helpless (impotent) in terms of being convinced or
  • 28. convincing others about NAMASMARAN. One feels even more helpless; that one cannot create interest, liking or passion in others; for NAMASMARAN! This helplessness is even more when one has to face painful criticism (of being inactive) and humiliation (of being useless and parasitic) from those who are completely entangled in the pursuit of petty gains. In addition; since NAMASMARAN makes us considerate, we tend to accept the opposite view points; rather too politely. This is often conceived by others; as impotence; which makes us feel miserable. The third obstacle is the emergence of introspection; of our increasingly deeper layers. The practice of NAMASMARAN brings to surface our drawbacks from the subconscious and unconscious layers of our being. These drawbacks, to which we are hitherto oblivious; give us a feeling that we are deteriorating due to the practice of NAMASMARAN! This is too disheartening! The fourth obstacle is the flaring of a conflict. This conflict; is between the notion; that NAMASMARAN embodies; specific ethical/moral pattern, puritanical behavior, asceticism and is alienated from the day to day problems on the one hand; and revolutionary fervor and epicurean values aligned with the material life; on the other! The conflict keeps on nagging and makes on feel guilty about minor indulgences (in view of shad-ripus). But there is nothing to worry and despair! Guru keeps on revitalizing and empowering us at appropriate times; to continue victoriously the globally benevolent practice of NAMASMARAN. We get an unmistakable experience of being triumphant and hence increasingly buoyant; in the course of time; in spite of these obstacles. NAMASMARAN VS NAMAVISMARAN NAMA is a word used to indicate true self; inseparable from the unifying universal self. Hence forgetting (VISMARAN) our self (NAMA) or being oblivious (VISMARAN) to our self (NAMA); can be referred to as NAMAVISMARAN. As we “forget” our true self (NAMAVISMARAN), we begin to live as our caricatures. We then get segregated into races, philosophies, ideologies, religions, cultures, nations, regions, families and individuals! Latter we descend further; by the downward momentum of individualization into pettier and meaner life! This universal process of NAMAVISMARAN manifests in the form of individualistic and often antisocial whims, fancies, idiosyncrasies, delinquencies, perversions, family disputes, quarrels; and worldwide spate of antisocial activities leading to dissipation, dispersion, disruption, distortion, decomposition, disease, degeneration and destruction; of and individual and the mankind.
  • 29. Since the root of the individual and universal problems lies in the universal process of NAMAVISMARAN, the panacea or the radical measure for a complete cure and prevention of the individual and universal problems; lies in reversal of the prevalent universal process of NAMAVISMARAN through active practice and promotion of universal process of NAMASMARAN. NAMASMARAN AND FAMILY LIFE Family life, Rearing children, Kindness NAMASMARAN AND FAMILY LIFE The human beings as well as several animals are characterized by groups of individuals recognized as a family. It is the nature's law and nature's wisdom, which has made this phenomenon of family (constituted by physical, instinctual, emotional, intellectual, spiritual and overall biological complementarity) emerge in the nature. Thus, it is quite natural that we find it extremely beautiful to see various animals involved in parental care, just as we find it very pleasant to see a human mother loving her baby. At present the institution of family is on the verge of collapse, in many parts of the world; and they are full of stress and strain as well as strife and disintegration; in the remaining world! Thus, today there is a striking note of discord and friction amongst members of a family. Particularly; the elderly, handicapped, diseased, very young ones; and other dependents; have to face a very hard time. The nature of disturbances in family may vary in details in people with different backgrounds. However, one of the common factors is dissatisfaction resulting out of expectations either from one's own self or from others. This leads to development of hatred towards others or pity for oneself. Thus, the members of the family tend to be violent either to others or to themselves. In human society these expectations have acquired the titles and the sanctity of the traditions, conventions, laws and such other things. However, with increasing complexity in the social dynamics and economic relationships, the inadvertent acceptance; as well as arbitrary and irrational rejection of the traditions, conventions, laws etc; have led to extreme psychological and hence overall unrest in the families and the society. This volcanic unrest has led to various crimes such as feticide, infanticide and child abuse. Besides there are incidences of teenage mothers (the hundred percent successful sex education in many countries has not reduced the incidence of all these as well as that of incompatible marriages or divorces etc.) etc. It has to be appreciated that sex education and material abundance have changed only the nature of problems for women, the basic tyranny remaining unabated. Mere sex education and economic growth do not lead to profundity and broadening of mind. Hence they cannot solve problems such as violence in different forms, such as dowry deaths. Neither stereotyped revival nor stereotyped destruction (implicit in so called revolutions) of the traditions and conventions; will solve the crises that the family system is facing world over. This means the essence of past wisdom has to
  • 30. be extracted from the traditions and conventions and in accordance with this essence, the nature of appropriate family relationships and the nature of conventions of duty towards one another have to emerge. The laws have to spring from such wisdom with due consideration to the peculiarities of the present day complexities. Thus neither fundamentalist approach; nor the approach; out to destroy the traditions and impose arbitrary rules and laws; would work. It is obvious that healthy evolution of family life can be possible only by overcoming the pettiness in perspective, thoughts and actions. This is possible if we learn to refine and rectify our expectations (born out of traditions and conventions) about ourselves and the others, with the help of NAMASMARAN. This is because NAMASMARAN opens our eyes to see the innate unity and harmony, thus facilitating triumph on our expectations. NAMASMARAN thus can loosen the irrational stranglehold of the traditions, conventions and laws; as well as the expectations on our minds. Thus families practicing NAMASMARAN would never allow bitterness to creep in due to dowry disputes or petty things such as inadequate score in examinations. NAMASMARAN would surely help us to overpower and transcend the mutually interactive and synergistic growth of coercive traditions and our own expectations. In simple words; NAMASMARAN shifts our attention to the innate continuity and unity, already existing in our hearts. NAMASMARAN enhances our awareness of the core reality, the eternal melody and the power that links and governs all of us. This awareness and experience that springs from or springs through the practice of NAMASMARAN endows us with considerate outlook on the one hand and the courage to manifest our true self on the other hand. Thus unconditioned tolerance, acceptance, love and respect about one another as well as the motivation to assert grow together. In the present context the members of the family seem to have lost this awareness. This has led to hysterical pampering of one's whims on the one hand and denial of the genuine needs of the others on the other hand. This has also led to obsessive pursuits of material gains at the cost of others; and humiliation and misery as a result of failure in such obsessive pursuits. One can easily see how this has got the potential to blast the harmonious family life into pieces. No rules, regulations or any arbitrary codes of conduct; by themselves alone; can save and or rejuvenate the human bonds which are vital to the vibrant and joyful family life. NAMASMARN, however by orienting our attention and fixing it on the inner harmony can revitalize and reorganize the family life in a beautiful manner. NAMASMARAN AND REARING OF CHILDREN The future of the children is a matter of great concern for parents or guardians. Rearing the children therefore is an extremely important, complicated and difficult problem / challenge which today's parents have to face. Several questions; such as “which toys, foods, clothes, tonics etc. should be given? Which prayer, which language, which habits, which discipline should be inculcated? Which exercise, which etiquette, which manners, which behavior should be expected?” remain baffling. This is especially so in today's complex environment wherein the children, parents and for that matter
  • 31. every one of us is exposed to conflicting and confusing influences from cinema, drama, TV, Radio, News papers, Magazines and travel. There is always an infectious dilemma in the minds of parents with respect to how they should behave with their children. This is mainly because they are trapped in a situation which apparently imposes only two alternatives. First is joining the cruel and dehumanizing competition; and the second is accepting inevitable 'martyrdom'. This dilemma leads to tremendous and mutually interactive peer pressure leading to stress, strain, agitation, agony and restlessness amongst parents. Thus simple peace loving individuals are converted into ruthless automatons, heartless robots or uprooted, apathetic, frustrated cynics. Millions of us do not "live" at all but accept and lead a "vegetative existence" out of helplessness. So there is mechanical participation in rat race against one‟s own feelings! This is because they find it extremely difficult to overcome or keep aside the anxiety about their children's future on the one hand; and respond successfully to the cruel competition on the other by overcoming it. Even those who “succeed”; cannot rest as they have to face newer and sometimes more testing ordeals in terms of future of children and handling the rat race. In such a situation what is most important is the understanding of what is really good for the children. It is also necessary in such situations to have the realistic understanding of what can be assured by the so-called success in the brutal competitions. Because; after such clear cut understanding only; the harassment of children and the self destructive masochistic or sadist mania in the ambience; can be overcome. Besides; the parents, the people in the positions of various types of powers have to understand this. NAMASMARAN gives us the ability to see the illusory nature of the material success and failure. It prevents us from getting dragged after illusory success. It also protects us from getting baffled, withdrawn, defeated, frustrated, depressed, helpless and miserable. Namasmaran enables us to inspire the children (irrespective of their success or failure) to move towards intellectual, emotional, instinctual and physical well being. It enables us to guide our children in excelling in the field of their choice; thereby benefiting the society also. We start recognizing the danger of imposing competitions for material gains. We begin to realize that the gardener is supposed to give water and fertilizer to the plant & care for it but certainly is NOT supposed to CANNOT force flowering and fruition! Though the question of rearing the children in cities is different from that in the villages in certain details; and though it varies from country to country with respect to such details, the quality of destructive environment and the solution to cure it; essentially remains the same. It is imperative therefore; that the educationists, policy makers, educators, bureaucrats, the teachers, the parents, the children and everybody concerned about the children; practice NAMASMARAN and bring peace to themselves as well as others. This will certainly ensure opening up of new roads of profundity and prosperity for children (and rest all too). NAMASMARAN AND KINDNESS My conscience and reality do not concur during the course of development. This is because my conscience is blurred by my passion, feelings, thoughts, perspective based on my heredity and
  • 32. the different surroundings. Hence usually I become judgmental; whether I wish or not! This is why; I am in a frame of mind to harm my adversaries; and chastise the “wronged” ones with punishment. As a result of GURUKRUPA; I begin to practice NAMSMARAN and: 1. I begin to see the truth that all the sins in the world are in me; at least potentially; if not manifest. 2. I begin to see that there is hand of Almighty (Guru); behind all the appearances; including the “sins” of mine; and those of others! 3. I begin to understand the nature‟s justice; in the form of PRARABDHA (the apparent good and bad conditions of me and others). 4. I begin to appreciate the wisdom in the concept and practice of PRAYASHCHITTA. 5. I begin to see; the most compassionate, divine and bountiful hand of my Guru; in organizing and blossoming my life as well as the life of billions! 6. Strange it may appear; but the vengeance, vindictiveness, vendetta, rage, cruelty and callous self righteousness, releasing in my body; in the form of stress toxins; begin to disappear; thereby; making me happier and even physically healthier! 7. I begin to realize; that NAMA (Guru) is the absolute truth; and its bounty; the kindness in the form of objective benevolence; begins to flow; through my heart involuntarily; whether I wish or not! NAMASMARAN AND ECONOMY Goal, Selection of career, Occupation, Spiritualism and materialism, Spiritual Infrastructure, Employees, Global recession, Charity, Black money, Earning money NAMASMARAN AND ONE'S GOAL When we ask the children about their goal, they reply that their goal is to become; doctor, lawyer, model, actor, pop singer, business tycoon or somebody of that sort. Peer pressure, fierce competition and tough demands from demanding parents keep the children preoccupied or rather obsessed with their aim, goal, dream or choice. The children start getting worked up in the efforts to be “successful” in their pursuit of “becoming somebody”. The effects of these pursuits are unimaginably damaging on the bodies and minds of the young generations. The children are under tremendous stress. They are restless, nervous, anxious, worried and many times even sleepless. What is the role of NAMASMARAN in such situation? NAMASMARAN that is also referred to as thought anchor gradually shifts the mental plane above the influences of glamour and glitter. It shifts the mental plane above the pettiness and superficiality. NAMASMARAN gradually brings us closer to a point of clear vision, and maximum fulfillment. We begin to see what is closest to our heart and soul.
  • 33. As a result of the process of NAMASMARAN, gradually, one realizes that one's goals are intrinsically defective as and if they are based on either petty and superficial values or gullible ideas of philanthropy. One starts realizing that due to this; the goals remain defective irrespective of whether they are 'base' or 'divine'. One learns that whether one's goal is born out of desires of personal gains of desires of universal welfare, they still remain crude and inaccurate. This is because they are subjective. They are arbitrary. Therefore they can prove to be coercive to others or troublesome to self! In other words; NAMASMARAN enables us to see the purpose of our life. In my opinion this purpose of life is same as SWADHARMA. NAMASMARAN AND SELECTION OF CAREER In today's society the problem of selecting a career is a very difficult one. In the Indian context and especially Hindus, this difficulty is because of the decline of 'VARNA' (a system of division of labor amongst 4 different communities) system. When VARNA system was in practice there was no question and no need to think of selecting or competing for a career; as there was no choice. But, with the advent of freedom to choose and compete; there has arisen a problem of rat race for lucrative careers that can fetch power, money, glamour etc. This situation is characterized by lack of control or guidance. There is no religious, social, legal or any other kind of control or convention that can guide us; in selecting a career beneficial to us; and the society. Today's vocational guidance is devoid of such enlightened vision. NAMASMARAN frees the individual (including the vocational counselor) from the obsession of petty and ignorant personal pursuits. NAMASMARAN enables the individual to perceive characteristic and nature of activity that could be fulfilling oneself as well as benefit the society. NAMASMARAN thus can not only help us to transcend the old coercive elements in the system of varnas and other unjust conventions related to jobs; but while doing so; it also helps us to extract the benevolent element in guidance of the past generations. It enables us to combine social utility and our capabilities and preferences with respect to selection of jobs or careers. NAMASMARAN empowers us to remain associated with NAMA i.e. true self i.e. absolute truth. It provides satsang (satsang: sat means truth and sang means association, thus satsang means association with truth). Additional advantage of NAMASMARAN is that it protects us; from getting dragged and cheated by fake gurus or guides. NAMASMARAN AND OCCUPATION One of the most important things in one's life is the pressure of work. As one gets engaged, appointed or occupied in a job or a business; one also gets all the pleasant and painful experiences thereof. Gradually in many cases the job becomes a jail. Although one gets a sense of security, because it is one's bread and butter, one also gets a feeling of suffocation in the job. NAMASMARAN gives a new dimension to one's own job. Due to NAMASMARAN one's job does not remain merely a means of earning. The job or the business does not remain merely a means of survival or personal gains. This is because with NAMASMARAN the emphasis or the orientation of the individual shifts. What this means is one's perspective begins to rise above and ride over the petty and personal considerations. With NAMASMARAN the individual starts
  • 34. realizing that his/her suffocation in the job and the desire to escape from the present job are because of misconceptions, prejudices, whims, fancies, infatuations and delusions about the present job and the other apparently lucrative or glamorous jobs. He/she starts realizing that all this is because; one never realized the potentials of the present job to satisfy one‟s conscience; and influence the surroundings in a beneficial way. NAMASMARAN opens one's eyes to these valuable personal and social dimensions of the job. This is how; the job becomes; absorbing as well as glamorous and majestic. He or She therefore learns to focus on the job and get immersed in it with the understanding that the job has tremendous potentials to be socially beneficial. This understanding which springs from NAMASMARAN makes the job a source of intense satisfaction and total fulfillment at any given moment. NAMASMARAN makes every minute spent in one's work an ocean of bliss and power. It is true that in the initial stages; one cannot practice NAMASMARAN during intense intellectual activity. But in such cases the interludes of physical activity or rest can be filled with NAMSMARAN. As far as criminal or suicidal activities are concerned; NAMASMARAN can free us free us from their shackles. One can see from above discussion how over a period of time the lives of criminals or perverts also, can get transformed by NAMASMARAN. NAMASMARAN, SPIRITUALISM AND MATERIALISM Why are many places of pilgrimage; full of activities responsible for the downfall of mankind? Why can‟t the spiritual masters change these places for better; through their devotees, local administrative heads and/or the political leaders? Why are these places immune to spiritual rejuvenation and or revitalization in view of the socioeconomic and political misery? Why do we find many people in pitiable condition in most respects? The answer to all these questions; is: There is a split or chasm; between our understanding and practice of spiritualism and materialism! The saints and their shrines provide the infinite enlightenment and empowerment. But we are intoxicated by petty selfishness to such an extent that we visit the places of pilgrimage in a parasitic mindset. We visit these shrines and temples with beggarly mentality. We approach these abodes merely for trivial gains for our own selves or our families. We see social evils; but merely criticize them cynically and callously! We are ourselves degenerated! This is because; we have forgotten SWADHARMA, in which there are no separate compartments like; spiritual and material. It is holistic. SWADHARMA is holistic renaissance. We have forgotten pitru dharma, matru dharma, putra dharma, acharya dharma, kula dharma,
  • 35. raja dharma (duties or privileges; assigned to father, mother, son, teacher, pedigree, ruler; respectively) for individual and global blossoming. The answers to all our questions are in NAMASMARAN. NAMASMARAN empowers, enlivens and enables us to combat our degeneration. It motivates and strengthens us to get reoriented to and explore the SWADHARMA (which is beyond the individualism or socialism; which make us arrogant on the one hand and meek on the other). It enables us to evolve holistic perspective, policies, plans, programs; and implement them; in all the walks of life; including the places of pilgrimages and bring about individual and universal blossoming. NAMASMARAN AND SPIRITUAL INFRASTRUCTURE Roads, bridges, railway, electricity, telecommunication; etc. constitute economic infrastructure; and play an important role in progress. But if there are no; at least reasonably; healthy individuals, then this economic infrastructure becomes meaningless and useless. Hence; the health care facilities, housing, drinking water, schools; etc, which constitute social infrastructure; have to go hand in hand; with the development of economic infrastructure. But if the members of a social group harbor; a perspective, ideology, thinking, feeling, motivation and behavior; of fanatic sectarian development; then it can be counterproductive and destructive to that social group; as well as to the others. Hence along with the economic and social infrastructure; it is essential to work; on the spiritual infrastructure; simultaneously. We can appreciate this point; if we carefully observe; the quality of individual and social life; in any part of the world; including the developed countries. The spiritual infrastructure can be developed if there is a simple and inexpensive program that can be acceptable to different ideologies and religions. One such program is; remembering and reorienting to one‟s true self; called JAP, JAAP, JIKRA, SUMIRAN, SIMARAN i.e. NAMASMARAN; and can be introduced in every nook and corner of the world and to everyone irrespective of age, sex, occupation, religion, race, nationality etc. NAMASMARAN AND EMPLOYEES Quite a lot has been written on the relationship between employers and the employees. In today's world this relationship is found to vary in different setups. Thus it is different in cotton mills, companies, villages, cities, public sector and private sector. It is different in farm laborers, quarry workers, contract labor and other employees. In short, class divisions as well as the caste distinctions have not remained so simple.
  • 36. The working class and employers have become quite heterogeneous. The priorities and interests of different groups of workers have also become different. In fact sometimes these priorities are opposed to each other. This is because a particular policy simultaneously materially benefits some sections of working class; while harming the economic interest of the other sections of working class. This is especially evident in case of working class of affluent countries and that of developing countries. The financial benefits tend to go to the working class of affluent countries at the cost of working class and other people of the developing countries. These facts however are either ignored, neglected, unnoticed or unattended to. Because of this, the movements of the working class have not been able to succeed adequately in making the society more just, though living conditions of some sections of working class have financially improved to some extent. The working class movements have not been able to equip themselves with the power of enlightenment and therefore lack in fundamental sense of unity so much required in their policies, strategies and the definition and selection of issues for struggle. This has resulted into considerable reduction in the strength and constructive effectiveness of the working class and their movements, all over the world. This is largely because; working classes have not adequately developed their strategies on the background of the vision of nonsectarian global welfare. As a result; irresponsible and cancerous growth of consumerism (at the cost of others) has taken place in some sections and pathetic and helpless acceptance of exploitation in the other sections of employees. The moral and spiritual degeneration has been enormous and perpetuating. The solution to this can come with global perspective, which can result from NAMASMARAN. NAMASMARAN is a process of freedom, which can free the society with classes into truly unified and classless society. This can be understood, if one understands that it is the inner unity, which when and if unraveled and realized; can lead to the unity envisaged in the concepts of the classless society. But mere slogans and even attempts made arbitrarily for extinction or annihilation of class or castes; cannot help anyone. This is why the unhappy affluent and the deprived destitute continue to suffer. Whether a person is a union leader or a sanitary worker; the practice of NAMASMARAN will open new avenues of development in their respective fields. Such developments are vital for accurate thoughts and actions. The opportunist and selfish pursuit or materialistic considerations of the leadership and the sense of helplessness and apathy of the landless laborers, child laborers and such others can be overcome primarily by the practice of NAMASMARAN. In this case NAMASMARAN can be compared to light which is indispensable irrespective of the types of residence viz. a palace, a bungalow or a hut. NAMASMARAN endows the cultural profundity which in itself is an effective and powerful weapon that can be used to transform material conditions; for the emancipation of one and all. This is especially so because with NAMASMARAN one acquires vision, wisdom, resolve, determination and strength (undefeatable by intellectual, technological, financial, military or any other power); to implement globally beneficial programs,. This can be realized more fully by the practice of NAMASMARAN and not otherwise. For the moment we can reason out; how by NAMASMARAN; one can become more objective and
  • 37. strong; to free oneself as well as the fellow employees and the employers, materially and spiritually. NAMASMARAN therefore is not merely a process of achieving personal liberation but it is a process of cosmic spiritual renaissance associated with material abundance, which we call holistic renaissance! NAMASMARAN AND GLOBAL RECESSION The root cause of global recession is the overpowering dominance of petty and tubular perspective over holistic perspective; in different fields. Pettiness is natural in one sense. It is animal aspect of our being. But as humans, we cannot be satisfied by being throttled in this animal aspect. Our conscience gets suffocated. While our wants multiply; we remain unsatisfied and hostile to the needs of others. As a result; our meanness overpowers our holistic aspirations of global welfare. We must appreciate that the very nature of petty perspective; is to enhance antagonism and suppress the holistic perspective that consolidates; complementarity, inclusive growth and harmony. This conflict is not new. But it has crossed the regional and national boundaries and hence its impact has become global. How does petty perspective cause global recession? Petty perspective is born out of slavery of incessant inner cravings for physical, monetary, political, cultural and other kinds of supremacy and control; beyond physiological needs. It results in unscrupulous pursuits towards gratification of these cravings. Thus the industrialists prefer to nurture, encourage, enhance and promote such basal and morbid cravings and thrive on them by producing in excess and selling; weapons of mass destruction, cosmetics, sexual stimulants; and so on. The political leaders prefer to encourage such industries and we due to our obliviousness of the reality; prefer to support such political leaders. If we take the example of medical business; it excessively emphasizes on individual physical fitness (as against holistic health) profitable to sell their products in the form tonics, exorbitant spas, so called fitness clubs and so on. The political leaders obsessed with petty gains encourage this; in exchange for party funds and bribe. The medical experts drowned in petty pursuits support such industries favoring the hegemony of respective different systems of medicine (as against holistic medicine). We; due to our own pettiness support such industries and policies. Nobody is bad as such. But most of us; are caught and crippled by the gigantic forces of pettiness within us; and our conscience is crippled! As a result of this; the economic activities in different fields of life; revolve around the petty perspective and lead to exorbitant growth of utilities and services for the benefit of few! Thus in poor countries also; we find; flourishing markets of jewelry, five star and seven star hotels and
  • 38. hospitals, unproductive glamour, wasteful glitter, petty luxuriousness and vulgar yet expensive entertainment. These economic activities make few of us rich, glamorous, arrogant, but hollow, weak and sick; and many of us poor, ragged, meek, and helpless. As a result of petty perspective these few are glorified by most major players of mass communication and most of us pathetically worship such sick and petty achievements! But since a majority of us do not have money to avail these five star services; the sale begins to fall. Then the rabid competition begins. This is often called free market economy, free competition etc. This involves frantic and unscrupulous efforts to market these useless and/or counterproductive commodities and services, through mutually exploitative ways of promotion; involving colossal waste! The sickeningly rich amidst us; sustain the sale of such commodities and services for some time. In fact the economy appears to be strong and booming; due to the show of glamour and glitter! But soon these industries begin to slow down due to lack of customers. They are still sustained by the political leadership through loans, subsidies and waving off the loans. In other words; public funds are pumped in these dying ventures and most of us; tax payers; are further throttled! The sham industrial growth due to its petty perspective and mutually antagonistic and wasteful activities; and throttling deprivation of billions of us, whose buying power gets desiccated/atrophied; races towards decay! The industrial profits begin to fall and the share prices plunge. Since the money pumped in these businesses, whether by governments or investors‟, is essentially our money (which would have been potentially useful for the global development); we the common people all over the world suffer maximum, the investors with buffering power suffer less and the business houses with much greater buffering power; suffer least; as the loans are often waved!! Since the production, distribution and marketing of essential goods; are neglected; soon their prices rise. We the common people find it increasingly difficult to buy even the most essential goods. Due to industrial slowdown the unemployment increase adding further; to our miseries. Many of us suffer miserably and try to find solutions through movements against exploitation and corruption; but it such movements can succeed only if the leadership and all of us internalize holistic perspective, which embodies sublimation of inner cravings in realizing complementarity, inclusive growth and harmony; i.e. holistic renaissance. How can this be done? 1. All of us; including children; have to be introduced to the measures of inner blossoming (to evolve holistic perspective and realize holistic renaissance); such as hymns, prayers, jikra and
  • 39. NAMASMARAN; right from the beginning. This appears to be a slow and protracted effort. But it is not. It starts working instantly. We can verify this by practice. Moreover; if billions of us practice it, then it become far more synergistic. Its benevolent impact multiplies exponentially! However; still it would not bring about an instant change! It would take some time. But there is no other alternative, other than such a measure of inner growth. 2. The productive domain must be nurtured and the “epidemic of wasteful learning of unproductive activities” leading to scarcity of jobs and subsequent evils should be eradicated on war footing urgently and seriously. Productive domain in education would rather quickly make the education system self sufficient and independent. The present colossal wastage can be diverted to global welfare measures immediately. Further, by virtue of direct production; it would support the collapsing economy; besides preventing dropouts and child labor. 3. There has to be a policy to encourage and support the handicrafts, means of mass transport, home remedies, herbal remedies etc; and strict control on indiscriminate, unnecessary, wasteful and counterproductive intrusion of technology in every sphere of life. The details of these would evolve if we adopt the measures of inner growth without any cynicism and delay. The creative and constructive human potentials are infinite! NAMASMARAN, CHARITY AND QUOTIENT OF SATISFACTION (QOS) A great eye surgeon turned to charity; after his recovery from a serious kidney disease; thanks to his mother, who donated a kidney to him. Another philanthropist tuned to charity after his recovery from a near fatal accident, which had left him unconscious for several weeks; thanks to the help of completely unknown people! We find several people all over the world; turning to charity; in several fields of life; after such events. Actually; it is very difficult to find an individual without involvement in charity in one form or another. Charity is acclaimed as a great virtue in all the religions! In fact if we recognize that pregnancy, delivery, beast feeding and rearing of new born; as an example of great charity, then even the animals would be credited for the charity! Charity appears to be a physiological need! But charity has another angle also! For the beneficiaries; charity can nurture indolence, lethargy, irresponsibility, dependence and parasitic mentality and the overall evil within; instead of blossoming; the conscience. For the philanthropist; it can nurture condescending attitude, arrogance, ignoring and thereby indirectly justifying; exploitative activities and a system that suits/breeds the inequality and injustice.
  • 40. Apart from this; there are several so called charity activities, which are actually meant to be umbrellas to hide antisocial activities; or serving other ulterior motives. In addition; there is yet another angle! A vast majority of us have become cynical skeptical and suspicious about the utility of “our charity”, which often goes down the drain or is misused! In view of these three aspects; we tend to vacillate between two conflicting positions; viz. persistent proponents or ardent opponents of charity! To overcome this conflict; we have to improve the quotient of satisfaction (QOS) or quotient of fulfillment (QOF) of our „charity‟; by metamorphosing it! How can we do it? Apart from basic and unavoidable „charity‟ activities such as; pregnancy, delivery etc; our activities of choice; have to be such that; they cannot 1. Nurture indolence, lethargy, irresponsibility, dependence, parasitic mentality, condescending attitude, arrogance, justification of exploitative activities and a system that suits/breeds the inequality and injustice; 2. Be misused as umbrellas to hide antisocial activities; and misused to serve other ulterior motives; and 3. Go down the drain! The choicest activity that fulfills all these criteria is a process of self realization. But most of us; cannot live only with self realization! Hence the best way is; combining the process of self realization with every „charity activity‟ that suits us! Thus; while treating a patient, teaching a student, feeding a needy, helping a helpless; we should practice NAMASMARAN; the simplest and easiest procedure for self realization! What is true for „charity‟; is actually true for every activity in life; so as to increase the QOS or QOF; in our overall life! Hence it is best to couple every activity with NAMASMARAN! We need not believe in this; but verify! NAMASMARAN AND BLACK MONEY The governments all over the world keep on giving statistics; on the basis of their parameters; about the crimes and black money in different countries. The self styled social reformers amongst us; also make shallow and populist slogans against the crimes and black money for pampering their own inflated ego as “leaders”! But sadly; we do not go the roots of crimes and black money. As a result; we the common people
  • 41. keep getting disturbed and develop guilt complex and a sense of lowliness and/or helplessness. Should not we go to the roots of crimes and black money? Should not we stop getting bogged down by the smart and callous or the shallow and populist elements (inside and outside)? If we do not go to the roots; then we would never understand; why the crimes and black money proliferate in a given society. We would never be able to find and provide a solution. The degree of appropriateness of constitution, tax laws and rules, which determine degree of justice, peace, harmony and the compliance of people in paying taxes. Further; the manner of expenditure of the taxes collected; decides the extent to which people would timely, honestly and happily pay taxes! One of the major causes of black money is the bitterness and disgruntlement; amongst majority of the people that they are being unduly coercively, unjustifiably robbed of their legitimate and hard earned money. They feel that they are being deceived. This feeling grows because of the way the collected tax is misused and misappropriated. Naturally this is followed by manipulations to hide money and evade tax and if we cannot evade (salaried people); we try to earn unlawfully; and hide it. This money stamped as black money! In general; inappropriate and unjust laws and rules; promote noncooperation; and disobedience of laws. Also, lack transparency and judicious use of collected tax; nurture doubt, suspicion and hesitancy in paying taxes. There may be exceptions to this observation. Some people could be extraordinarily honest and some extraordinarily dishonest. But that itself proves the point for the vast majority. Actually such black money is fairer than the money earned by; cheating, misguiding, swindling, stealing, exploiting, robbing, adulteration, extortion, bribing. It is fairer than the kind of money used in misappropriation of collected tax and kind of money generated by making and twisting laws (or rules, statutes etc)! This kind of money is darker than the darkest! Actually we not only infested by mere black money but more importantly this darker variety of money we just considered. We are governed by not just black; but this darker variety of money! Why are we governed by such darkest money? This is because; our conscience is dominated by our basal nature. Our higher self is suppressed and tortured by our lower self. Our higher self is governed by our lower self. Hence we are ruled and dictated; by individualism, pettiness, superficiality, glamour, and glitter. We are overpowered by material pursuits (oblivious to the harm caused to others)! Our perspective,
  • 42. policies, laws, rules; are favorable to nurture and promote darkest money and black money. The most effective way and a golden opportunity for getting rid of the stress of the darkest as well as the black money; is; to urgently and victoriously empower our conscience, our higher self! This we can achieve if we immediately begin to practice, share, teach, preach, sponsor and do whatever we can; to promote NAMASMARAN, in which the holistic perspective, policies, plans, laws, rule and programs are implicitly incorporated. NAMASMARAN AND EARNING MONEY There are following view points about money. 1. 2. 3. 4. Do not bother about money because you are not going to take it along with you after you die. Money is most important. Nobody cares for you, if you don‟t have money. The friends, relatives, family members and even spouse and children do not care, if you do not have money. So earn and save money in whatever way possible! Money is important. But earn money in “proper way” or by “legitimate means”. Money is important, but only in limits. Excess money creates trouble. The first statement is popular amongst people, but probably no one takes it seriously. Every now and then; we need money when we are alive. Further, we do not know what happens after death and hence whether we carry the money or not is immaterial. Most important thing we know; is that we definitely require money while we are living and till we die! Since we do not know when we are going to die, we would not like to stop earning and saving money, till we are living as no one can predict, how much money and when may be required. Money certainly gives us support, assurance, comfort, sense of security and protection; especially because we witness the misery of those who do not have money; in their problems, illnesses, accidents, old age or disablement due to some cause or other! The second statement may appear practically tempting and attractive. But simply wishing to be rich, does not help earning and saving. Even as we may like to be infinitely rich, is it practically possible to be so; for every one of us? Even if we consider money to be most important and try to earn it by every possible (even illegitimate) means; many of us are likely to be either caught and punished or deceived. Hence; we cannot make money simply by giving importance to money! There is no guaranteed formula for becoming rich just because we wish! Now, the third option of earning money in “proper means” or “legitimate manner” is extremely tricky. There is no definite criterion of what is “proper”! The ethical norms, customs, traditions and conventions; in different parts of the world in different periods; have been different. The laws,
  • 43. regulations, ordinances, and government rules; not merely vary; but are often actually designed to favor some; and harm others! The so called ethical and honest earning is rendered “corrupt” if the plans and policies of our rulers are corrupt! Alternatively; looting the alien and oppressive ruler‟s treasures; has been acclaimed and adored with great respect and honor! With respect to fourth option; the limit of money is an ambiguous idea. No one knows what amount would be the proper limit and for whom! This is so; because needs vary from person to person, from childhood to old age, from place to place and from situation of health to that of ailment. Moreover hardly anybody can earn a specific amount exactly as per specific needs at a particular time! In short, there is no dependable and specific guideline for choosing a particular career that can assure financial success, assurance and safety during our life (especially during our ailments and problems)! What can be said about earning and saving money is; “We should not be unrealistic, panicky, hysterical, insecure, desperate and miserable (and make others also miserable); or delirious, euphoric, callous, discriminate and barbaric; about how; and how much; we should earn and how much we should save! How to manage this? NAMASMARAN is said to ensure; wholesome blossoming of our sense of judgment and wisdom; to choose/decide; the appropriate careers and work with optimal efficiency in it. This ensures; appropriate earning, spending, saving and security. This also ensures maximum fulfillment; through holistic perspective, policy, plans and programs for overall blossoming of one and all! NAMASMARAN AND HEALTH Health, Patient, Doctor‟s dilemma, Addictions, Medical Profession, Holistic Prescription, Healing health care, holistic medicine NAMASMARAN AND HEALTH Health is; physical, mental, social; spiritual as well as other aspects of well being. Out of these four aspects of health, the spiritual aspect is the most important aspect of health. This is because; the spiritual health combines; perceptions, thoughts, concerns and actions, which simultaneously contribute to the welfare of the individual and the society. The importance of this spiritual aspect of health can be easily seen from the life of many seers and sages. Health therefore should be essentially understood as spiritual health. Social, emotional and physical well being should be considered as the means to achieve the spiritual health on the one hand; and byproducts of the spiritual health on the other.
  • 44. Thus the means to achieve spiritual health are many. Physical, emotional, economic, social, cultural, educational, technological, environmental and political well being are many times the effects of spiritual health, if the ruler is spiritually enlightened. But otherwise; for a common individual; they are the vehicles to reach spiritual health. Thus, one can appreciate that maintenance of good physical health cannot be and should not be separated from the perspective of spiritual health. Such separation leads to increasing pettiness and corruption in medical field. True health cannot be possible for physically sound, wealthy, educated and yet socially oppressive person. Similarly true health cannot be possible for a person indulging in caste politics, environmental destruction, involvement; in destructive aspect of nuclear weapons even if he is educated, rich and physically sound. True health cannot be possible for one who is uneducated, economically exploited and socially oppressed even if he is physically strong and mentally undisturbed. If NAMASMARAN is practiced, one gets the experience of spiritual health i.e. true health and gradually contributes; to evolving various vehicles which can take the society to spiritual health. This is because NAMASMARAN opens one's vision even if one is not a doctor and enables one to effectively contribute to health in one's specific field. Thus a person's spiritual development emerging as the result of NAMASMARAN reflects in his economic perspective, approach to education, social tolerance as well as civic sense, environment friendliness etc. It is through such manifestations that these fields can become vehicles which can take us to the spiritual health. Thus NAMASMARAN is a key to holistic health. NAMASMARAN AND PATIENT Physical and mental ailments are part and parcel of life. Sometimes ailments are minor such as cough, cold, fever, headache etc; while at other times the ailments may be major ones such as tuberculosis, typhoid, peptic ulcer, kidney stone, enlargement of prostate etc. Major ailment requires protracted medical and or surgical interventions. Sometimes the ailment can be full of pain and sometimes full of handicap. Many times it can be full of all sorts of troubles and agonies. Thus, non healing ulcers, meningitis, osteomyelitis, trigeminal neuralgia, glaucoma, herpes zoster, burns, fractures etc. can produce pain as well as morbidity. Diseases such as cancer, AIDS, rabies, Alzheimer's disease can be devastating. Sometimes blindness, deafness, paralysis, major accidents etc. can cause severe deformity and handicap. Diseases such as mental retardation, multiple sclerosis, schizophrenia, Manic depressive psychosis, genetic diseases like phenylketonuria, fragile x syndrome, etc. may be associated with severe mental dysfunctions. NAMASMARAN opens our eyes to truly genuine holistic approach irrespective of whether we are patients, doctors or patient's relatives. The holistic approach of prevention and cure involves an emphasis on conceptual unity of all apparently segregated medical disciplines or pathies. It is far more efficient and effective than the conventional "isolationist" approach. In holistic approach besides other things, patient's own role in healing and health promotion is given due importance. In other words, the art of self healing through self help is a major byproduct of NAMASMARAN. The patient can arouse and utilize his/her innate energies in healing himself or herself; through practice of NAMASMARAN.
  • 45. It has been an old practice in which the patients in terminal stages are taken to holy places and Holy Scriptures a reread, hymns and mantras are recited, prayers are sung; so as to create a healing atmosphere and orient the patient towards his/her true self. NAMASMARAN is also practiced by the bedside of the patient; with the same aim. NAMASMARAN helps the patient to focus the attention on his / her transcendental existence. This makes the severity of the perception of agonies and the helplessness associated with it much less. The helpless involvement in pain and misery becomes less. This is an experience of many. Some identify the NAMA with their Guru. NAMASMARAN gives them the additional solace and support of the caring loving, company of their Guru. They experience a great deal of relief, comfort and courage in the company of their Guru. With NAMASMARAN the self destructive or despondent response to the disease can be transformed into a more composed and victorious one. Patients of anxiety, neurosis, insomnia, hypertension, spondylosis, peptic ulcer, ulcerative colitis and many painful conditions are often benefited from NAMASMARAN. Common people with common sense; never dispute the qualitative benefits of NAMASMARAN. They practice it along with rest of the treatment! NAMASMARAN AND DOCTOR'S DILEMMA Many times it is observed that a patient who comes for treatment has committed one or more crimes such as rape, murder, theft, arson, looting etc. Whether to serve; or not to serve such a criminal patient? Should one conform to the laws or ethical conventions, which ask us to try and treat everybody irrespective everything else? What, is a doctor successfully treats a patient, but only to find that the patient subsequently commits one or more crimes? What sense such medical "services" make? How should a doctor react; when he/she does not charge fees, and the same patient squanders money; or kindness is ridiculed; and mal-practitioners are adored? These social circumstances constitute a morbid milieu which is detrimental to the health of an individual and society. Since the perspectives and the actions of individuals and the social milieu mutually complement each other, it is necessary that the solution to this problem of dilemma has to have an effect at both; an individual as well as social levels. NAMASMARAN is such a tool which helps an individual to overcome pettiness and thereby generate perspectives, policies and actions conducive to rectification of the social atmosphere. NAMASMARAN can enlighten the concerned individuals about the true meaning of health, health care, holistic medicine, medical education; medical ethics and so on. NAMASMARAN gradually unifies the individual with the common substratum of the universe. This unification is realizable subjectively; while it simultaneously and actually links one individual with another individual. Thus there is actual integration of the innate core of one individual, through the substratum which is a governing link, with the innate core the other individuals. Thus, this kind of self realization has an objective counterpart in terms of its
  • 46. liberating and uniting influence on the other individuals even if they are not involved in NAMASMARAN. The nature of this influence is not describable in terms of physical or chemical forces. Furthermore; it is never an arbitrary or manipulative physical, political or mental influence. When the minds start feeling these innate bonds the atmosphere is radically changed. The atmosphere by its own virtue as well as by virtue of enlightened laws; ethics etc. catalyze the emancipation of doctors and frees them from the dilemma while simultaneously empowering the patients in self healing! NAMASMARAN gives a common goal, common mission, common purpose and common fulfillment to the doctors as well as the patients (and also the other people concerned directly or indirectly) because of innate unity. Thus NAMASMARAN can act like a drug that eradicates disease from not only the skin to soul of the patients and doctors; but also the society. NAMASMARAN AND ADDICTIONS Addiction can be defined as the dependence on anything, which is prone to derange or derail the state of consciousness. In practice, addiction is physical and psychological dependence on intoxicating substances such as alcohol, opium, narcotic drugs, tobacco etc. A common argument against such substances is that they cause harm to physical health, social status, family fife and economic conditions. It must be pointed out here that though this argument is correct, the most important and damaging influence these addictions have, is on the state of consciousness, or basic purpose of life. The state of consciousness of an individual determines the perception and the nature of response to the surrounding and fellow beings. Therefore, the edifice of culture has to be built on the foundation of the healthy state of consciousness; conductive to increasingly holistic perspective, thinking, feelings, instincts and behavior associated with joy and contentment. In present situation common man's consciousness is incessantly attacked by phenomena, which are apparently absurd, unjust and atrocious. In every walk and every stage of life, this is manifest. Thus mass copying, nepotism, favoritism, vested interests, coercion; are rampant in educational field to which the children are exposed. Bribing, casteism, ethnic/religious discrimination and hatred, cheating, swindling, manipulation etc. are overwhelming, to which a common man is exposed. Exploitation and harassment are menacing to which oppressed sections of the society are exposed. These phenomena constitute the hallmark of today's society. Added to this are phenomena such as bigotry, fanaticism, terrorism etc, which suffocate one's conscience as well as consciousness. But that is not all. We in the media and advertising business; often possessed by sensationalism; glorify glamour and glitter and superficial and shallow tendencies; and contribute to the deterioration of our own and public mindset! This leads to dissatisfaction and lowly self-image. As a result we develop vengeance and craze to feel high and resort to alcohol and the likes. The demand; to alcohol and other addictive drugs; thus keeps rising.
  • 47. One can easily appreciate that especially the children are in vulnerable position and are likely to get drawn to either violence or get hooked by various means of escapism. In fact this is the reason why violence is also on rise along-with the addiction. Those who become violent do not necessarily become violent to others; but become violent to themselves; also. Thus, they take to excessive and hence suicidal drinking, smoking, drugging, gambling, uncontrolled and injurious partying, pornography, prostitution and so on, besides intoxicating substances. The logical and effective solution to the menace of addictions is to effectively defeat the attacks on consciousness by growing in strength from within. This is not easy. But after repeated efforts this can be possible by NAMASMARAN. Because NAMASMARAN gives us a ready access to the state of selfless happiness as well as the fountainhead of consciousness that leads to the healthier development of human civilization. This is and ought to be the basis of the present and future civilization. NAMASMARAN can give us the strength to fearlessly face and conquer our own as well as social evils and contribute to the building of new culture conductive to the development of healthier consciousness and joy. This whole process can be experienced by practice and promotion of NAMASMARAN. One who practices NAMASMARAN can experience this strength and love, which are instrumental or pivotal in the development and implementation of policies and programs for the development of healthier individual and society. The violence and addiction would significantly reduce in such a society. NAMASMARAN AND MEDICAL PROFESSION Anyone committed to Medical profession; and who resists the corrupt practices; requires a variety of skills, knowledge, hard work and ability to develop policies, administrative capability, clean and unprejudiced mind, brave heart and an enlightened soul. The individuals in medical professions require above qualities especially acutely because their duty is directly related to the healing of mankind. These qualities affect their perception, their feelings, their thinking, and their perspective of life and their actions, which in turn directly affect human life, either beneficially or adversely. One can easily understand that medical profession is peculiar in the sense; that in medical profession life learns about life and life treats life. This has made medical profession trickier than that what it seems to be. Thus, the questions generated by test tube baby, genetic engineering etc. are extremely difficult to answer. Similarly patients with fatal illness or permanent handicaps are extremely difficult to manage, because of the psychological, familial and social implications. Thus, euthanasia i.e. mercy killing, chemotherapy of cancers etc. are very difficult issues to sort out. To this; one can add; the issue of inflicting injuries to experimental animals. Considering the characteristic nature of medical profession; it can be easily seen that a medical professional doing a job of a ward boy, sweeper, nurse, technician, vaccinator, teacher, administrator, planner or any other has to have a selfless and enlightened heart, mind and soul.
  • 48. Therefore, whatever be the type of job one is engaged in, NAMASMARAN will qualitatively improve it. This is because NAMASMARAN cleans the mind; off prejudices and petty pursuits. Thus, a surgeon will be able to make a more appropriate decision either in favor of; or against surgery. Similarly a planner will be better equipped with selfless vision and hence be able to use his intelligence and expertise in development of effective and socially beneficial perspective, plans and policies, embodying the concepts of holistic health and holistic medicine. NAMAMSARAN would lead to the experience of selflessness amongst the medical professionals. This is essential because in the absence of this; one's actions, feelings, thoughts, decisions and for that matter everything gets adversely influenced by a vitiated ethos. This leads to committing of errors, mistakes, blunders and crimes. In the vitiated atmosphere these things multiply and all aspects of medical profession get deteriorated. One can easily appreciate that with NAMASMARAN one's actions become conductive to personal satisfaction as well as purification of the vitiated atmosphere. This is because with NAMASMARAN one attains the existence that has emancipating influence on one's own as well as other's lives. It is the key to or the panacea for eradication of the grave diseases of medical profession; such as cut practices, nepotism, favoritism, morbid, cancerous and infectious material pursuits, insecurity, frustrations; callousness and so on. NAMASMARAN AND A HOLISTIC PRESCRIPTION: As we go on evolving; we begin to appreciate something interesting about prescription of a doctor! What is this interesting thing? This interesting revelation is about; 1) the objective and 2) a hitherto unthought-of common denominator of a doctor‟s prescription! Thus; we start recognizing that the objective or aim of a doctor‟s prescription has to be; healing the body, instincts, urges, emotions, motivations, thoughts, perspective or vision and behavior of the patient. Not only the patient but also; the doctor himself/herself! In fact; it should be applicable not only to the patient and the doctor but to the whole society. This is because; this kind of holistic healing has tremendous potential. It can affect the inner atmosphere as well the outer surroundings. It can not only influence the health of the family and working place (including a hospital or a dispensary) but also the whole society! The holistic healing of the society in turn has the healing and emancipating influence on the individual! We can give many examples of this. Thus a holistic healing of a world leader leads to a development of a globally benevolent health policies. These policies in turn promote the holistic health promotion of individuals around the world.
  • 49. What is true for an international health policy is also true for a national, regional and local health policy. Obviously; along with the policy; the plan, program and its implementation is also important! Furthermore; it is also true for an international, national, regional and local policies, plans and programs in other fields; apart from the health care, medical education, pharmaceutical production and sale! Thus policies, plans, programs and their implementation in education, agriculture, industry; also influence the health of an individual. Hence ideally; the prescription should include guidelines, which embody the preventive, curative and rehabilitative measures; with respect to all the policies, plans, programs and their implementation! Is this possible? Obviously not! Inclusion of all the details of such guidelines in a prescription cannot be expected from any treating doctor! Usually a doctor is trained in a particular system and a particular specialty of medicine. But even if a doctor were to be trained in all the systems; he or she would not be able to comply with such a demand! 2) But as the objective or aim is more than justified; we begin to find some way to fulfill the need for such a prescription. As we go on thinking; we are struck by an idea; that even though all the details of guidelines are not possible; any doctor probably can advise every patient with something that can sow the seeds of holistic perspective, policies, plans and programs, in patient‟s mind! After a protracted search; for such a common denominator of such a prescription; we begin to see rays of hope! We start getting hints of a denominator; common to any doctor from any system, any discipline and any field of specialization from anywhere in the world and more importantly; a denominator common to every patient! We begin to sense this essential core common to all prescriptions; that can sow the seeds of holistic perspective, policies, plans and programs in a patient (peculiar to his/her field) and free him/her from; a subjective and sectarian perspective, thinking, policy making, planning and behavior! We begin to conceptualize a common factor that could inspire and empower a patient be objective and conceive appropriate preventive, curative and rehabilitative measures conducive to individual and global blossoming. After decades of extensive study, research and experimentation for such an “essential core” common to all prescriptions (making them holistic); I found one; to my complete satisfaction! This “essential core” is; the traditional, simple, inexpensive and universally practicable practice of NAMASMARAN (JIKRA, JAAP, JAP, SIMARAN, SUMIRAN or remembering God‟s name i.e. one's true self)! I found it to be useful to all patients, doctors and all the rest of us! It rectifies our physical needs, passions, feelings, motivations, thoughts; and vision (perspective) and thus rectifies our behavior. This in turn leads to a continuous development of holistic health, which means; prosperity and profundity in individual and social life!
  • 50. However; NAMASMARAN is not a pill or a tincture; and does not produce any predictable, measurable, demonstrable and/or tangible results! It is an invisible and intangible process analogous to oxygenation! It reconnects or rejoins us with; infinite and eternal cosmic consciousness (Guru). This is a common denominator a common factor or an “essential core” that can make every prescription; A Holistic Prescription! I am still away from (though on the way to) holistic health. But like any ailing doctor; I too can “prescribe” this “essential core” for making our prescriptions to others (as well as ourselves); holistic! Retrospectively; I realize that it is the cosmic consciousness (my guru) that literally sailed me from ignorance and darkness to this realization! All glory; be to Him! NAMASMARAN AND HEALING THE AILING HEALTH CARE Philanthropy and charity are necessary (as symptomatic palliative measures) only in diseased society. Conversely; the need and presence of philanthropy confirms the diseased nature of society. Since the public services and especially public health services, affect most of us, it is essential to find out the root causes and remedies for their ailing that causes stress to most of us. This kind of exploration; is part of Total Stress Management i.e. superliving; i.e. blossoming of one and all. The main cause of the diseases and degeneration of the public health services and in the public hospitals in India; is the prevalence of the three concepts on which these institutions work. These three concepts are: 1. Free medical care 2. Economic dependence of these institutions (on government revenue i.e. public money and donations) 3. Sectarian medical care such as Allopathy, homeopathy, Ayurveda 1. Free Medical Care The ill effects of free medical care are: A. The free medical care gives rise to unnecessary visits to hospital outpatient departments, excessive crowding, parasitism, beggarly tendency, meekness and irresponsibility towards personal and public health.
  • 51. B. The free medical care creates a special and extremely favorable situation and golden opportunity for the powerful, rich and famous individuals; to exploit the government revenue and tax payers‟ money. The chances; of misusing the free services through irregular and illegitimate means; increase. C. The free medical care leads to zero returns and subsequent deterioration in the infrastructure, maintenance, renovation, state of the art technology and facilities such as food and recreation given to the patients and their relatives. D. The free medical care associated with perpetual absence of returns; leads to unjustifiably low salaries, delay in filling the vacancies, delay and/lack of promotions, excessive working hours and duties, substandard working conditions (such as inadequate toilets) etc. E. This state of affairs demoralizes the sincere and dedicated employees and implicitly and often explicitly promotes irresponsibility, lethargy, absenteeism, corruption etc. 2. Economic dependence of these institutions on the government revenue and donations The ill effects of economic dependence are: A. The public hospitals are not self-sufficient and do not have any projects to support them. Naturally since there are no legitimate returns from patients or from any other source; for what is spent; the public hospitals are always in loss and the problems resulting from the free medical care; multiply. B. Thus inadequate progress in terms of inadequate facilities, inadequate salaries, and inadequate employment in every category, protracted duty hours, worsening working conditions, worsening of staying conditions for the employees and crowding of patients due to huge patients/employee ratio; worsen even further! C. The dependence of the public hospitals on government through sanctioning of funds; leads to colossal corruption while attracting funds and while undertaking any developmental activity. In fact; many individuals and institutions concerned with hospital; get obsessed by the thought of “how they can be richer” rather; than the thought of development and improvement in services. D. The corruption of the individuals in the public hospitals drives them to seek money in every possible way. Thus they may deliberately spoil the equipments so that newer can be purchased (and kick backs can be amassed), they may manifest other tactics; such as misbehavior, insulting behavior, delay or denial of services and thereby compel the patients to pay bribe or go to some
  • 52. specific private practitioner and consultants and get “commission” ; and so on! E. Large number of lower middle class and even poor patients turn to private practitioners, consultants and hospitals; out of helplessness; rendering the public hospital investment wasteful and counterproductive! 3. Sectarian nature of health care The Allopathy, Homeopathy, Ayurveda, Yoga, Unani, Naturopathy etc in isolation; have made us; doctor dependent, laboratory dependent, other screening tests (e.g. ECG, Angiography etc) dependent, drug dependent, helpless and vulnerable to all kinds of fear psychosis and thereby deception and exploitation. We are miserable because of sectarian nature of health care. “Health restoration” of “health care” This deterioration can be overcome by: 1. Abandoning the concept free services and charging fees and 2. Making the public hospitals self sufficient through other appropriate productive projects. 3. Adopting Holistic Medicine 1. Fee Medical Care: The concept of free medical care has to be replaced by more just system of payment. This would make everyone involved; less casual, more sincere, more accountable, more responsible and more dignified, in seeking health care and providing health care. The arrogance and condescending attitude of the health care providers and meek and irresponsible attitude of the health care seekers would be transformed. This would bring adequate revenue to ensure progress in terms of adequate facilities, adequate salaries, appropriate employment, which could ensure normal duty hours, improvement in working conditions, improvement in staying conditions for the employees and preventing excessive and many times (because the services are free) unnecessary crowding of patients. One may raise the objection that this is difficult to implement in case of very poor, helpless, unsupported patients. It is very true that no sensitive and sensible individual would think of doing it as well. These patients who are in agonies, in emergencies or helpless; should be made exception and a separate arrangement be made for them. But in most other cases the problem can be overcome by making provision for payment through “services” or soft loans.
  • 53. 2. Economic dependence of these institutions on the government revenue (public money) and donations: Making public hospitals self sufficient by buttressing them with some productive income generating projects; such as plantation of medicinal herbs, production of distilled water, biomedical instruments, accessories used in hospitals, health food. 3. Sectarian Medical Care: The sectarian medical care involving sectarian training, practice and research has to be evolved into holistic health care training, practice and research. Holistic health care implies; all that, which promotes holistic health and heals/prevents disease. Geeta calls such body of knowledge, practice and research SATVIK. We have a great opportunity to verify; how universal practice of NAMASMARAN; inseparably associated with the conviction of individual and universal blossoming; empowers all of us to heal our health care system! We can recapitulate and list the benefits of the “Health Restoration of Health Care” as follows: A) It would inculcate a sense of responsibility towards one‟s own health, towards public funds, towards public services, amongst everyone including the patients. B) It would generate the sense of accountability, satisfaction and fulfillment amongst the employees C) It would ensure optimal progress in medical care especially in terms of holistic approach and making health far more convenient, reachable, inexpensive and effective than ever before! D) It would improve the lives of patients as well as employees E) It would make the revenue hitherto squandered on free medical care available for other developmental and research work thereby facilitating national progress. F) It would reduce the corruption born of out of injustice G) It would reduce the crowding and degeneration of private medical care. NAMASMARAN AND HOLISTIC MEDICINE The Total Stress Management or Holistic Health incorporates blossoming of an individual and universe. The various efforts in achieving this; include holistic perspective, accurate and appropriate policies, fervor and motivation to implement and dynamicity of effective implementation at individual and global level; in different fields of life. These efforts in case of medicine; constitute holistic medicine.
  • 54. The concept of holistic medicine emerges as a result of realization of the underlying unity, continuity and complementarity; amongst the apparently different disciplines of healing and preventive and social medicine (In fact it emerges from the realization of the universal unity, continuity and complementarity). This is emergence of SATVIKA JNAANA (Geeta 18.20). Promoters and supporters of holistic medicine; accept and welcome; the healing products and services from all the walks of life; for can restoring and promoting holistic health. It is usual for most of us to get stuck to the differences (in the study of different fields) as and when they strike our senses; and build our concepts; based on these isolated observations of ours. The knowledge and understanding of different fields or disciplines as separate disjointed or disconnected entities; is called RAJASA JNAANA (Geeta 18.21). Those who either practice mixed or integrated medicine or are not averse to dialogue or advocate it, may fit in this category. The third variety is ignorance about every other medical discipline and adamant adherence to any given medical discipline alone; is a state of darkness called TAMASA JNAANA (Geeta 18.22). Most of the warring factions from different medical disciplines; opposing the emergence of holistic medicine can fit in this category. The word holistic is derived from the Greek word holos which literally means a) Taking in the whole of something b) Whole of organism is a more fruitful field of study than its parts or symptoms. It can be stated for the sake of simplicity and further clarity; that: The holistic medicine is trans-religious (not religious or not non religious i.e. neither holy nor unholy), trans-national (neither national nor non-national/anti-national), trans-cultural (neither of a particular culture nor against any particular culture), trans-intellectual (neither bound in a particular intellectual framework nor opposed to a particular intellectual framework), transideological (neither committed to a particular ideology nor opposed to a particular ideology) and trans-scientific (neither unscientific nor locked in rigid criteria of physical sciences)! Study of holistic medicine constitutes efforts to understand, visualize and realize the multicharactered, multifaceted, multidimensional and multi-layered complex nature of life (in addition to what is learnt in Allopathy or what is learnt in any one discipline). The intention of the study is to comprehend the agreement, continuity and validity (or otherwise)
  • 55. of the concepts of different disciplines (Allopathy, Ayurveda, SAANKHYA philosophy, homeopathy, yoga, Chinese medicine etc.), which emerge and get evolved from different levels of consciousness; of differently constituted individuals; in different regions; at different time periods; with different backgrounds. The approach of holistic medicine; cannot be classified merely; as eclectic, analytical, synthetic or reductionist etc. The holistic approach embodies all these as means to “see” the unity and continuity in different phenomena. The holistic medicine is therefore not a new system or a new discipline of medicine. It is a way to see things as they are rather than how they appear; and thereby preserve and promote holistic health and healing. Studying holistic medicine; simultaneously makes us aware of possibilities as well as limitations. For example understanding the Ayurveda concepts such as DOSHA, DHATU, MALA, their balance, their imbalance, the concept of PRAKRUTI i.e. constitution etc. with holistic approach, add new dimension to the knowledge of the student of physiology as well as to the diagnostic skills of a clinician from the discipline of Allopathy. Understanding of the concepts of panchakarma, naturopathy, yoga etc. with holistic approach makes the treatment also more effective because several different modalities and remedies in the repertoire act at different levels or different points and complementarily. Study of holistic medicine; also makes us aware of the importance of the analytical approach inherent to Allopathy. This is why a student of holistic medicine is unprejudiced, open and objective. Besides; the holistic understanding of human existence (which is fundamental to the study of holistic medicine); gives us insight into the enormous healing powers; inside patient, in the environment; and helps us to help him/her to use those powers beneficially. This is a great benefit in terms of empowerment of the clinician as well as the patient. Thus; holistic medicine relieves us (health care providers such as doctors and paramedics) and all others; from the unhealthy patronizing and condescending attitude! It gives us; the courage to see their ignorance and admit it. It imparts intellectual honesty to admit the ignorance hidden under the Greek, Latin, Sanskrit or other esoteric/mystifying terms, characteristic to many branches of science in general and medicine in particular. Take for example hysteria. We do not know any physiological mechanisms underlying this condition. But the ignorance is hidden under the term. Another example is that dreams, thoughts,
  • 56. emotions etc. The ignorance about the physical dimensions of dreams, thoughts, emotions etc, even as we cannot dispute or disprove their existence; is hidden under several terms! Holistic medicine discourages and disapproves knowingly or unknowingly practiced hypocrisy and imparts humility. Some more examples from the disciplines of medicine are as follows. Holistic approach enables us to see the limitations intrinsic to the concept of standardization of weight, height and possible errors in interpretation of biochemical parameters and calculations of regimentalized doses of drugs; because of the lack of due consideration to variations in the constitutions. Holistic medicine cautions us against indiscriminate use of Ayurveda drugs without due consideration to the variation in the quality, nature, source etc. of the ingredients of the drug as well as the constitution of the patient and the type of climate. Holistic medicine gives us insight into the possible mechanism of the action of homeopathic drugs on the one hand and cautions about the ambiguity in the method of diagnosis arising out of subjective factors related to the doctor as well as the patient, on the other. Holistic medicine indicates the complementarity between the actions of different remedies from different disciplines of medicine and improves the healing process. Holistic medicine reveals to us the possibility of “cosmic homeostasis” on the one hand; while simultaneously exposing the possible fallibility; intrinsic to the tall claims and sectarian practice of distance healing, gemology, astrology, numerology etc. which have different approaches and interpretations, without sufficiently convincing reasons; and which oppose the science blindly. Beside all above, implication of the holistic medicine is; its readiness to change and accommodate new ideas, i.e. not getting shackled in dogmas of any kind. But possibly the most important implication is development of proper perspective about the health and healing, which would help in development of proper policies of services, education, research, and production in the field of mainstream medical care, education, research and coordination of all these; with policies in the other fields (influencing the health directly and indirectly) such as education, industry, environment, agriculture etc. From practical point of view, the syllabus, practice and research of holistic medicine; in every healing center besides all hospitals and medical colleges; should incorporate; NAMASMARAN, prayers, water therapy, proper food (diet), mud packing, massage, yoga, music, colors, aroma and other appropriate healing methods (so much recommended by Mahatma Gandhi)! Holistic medicine is a major tool for individual, national and universal blossoming!
  • 57. NAMASMARAN AND STRESS Insecurity, Fear, Slavery, Inertia, Assertion, Total Stress Management and so called Meditation, charity and SWADHARMA, Beyond; all stress, Yoga and stress, Stress in employees and employers SENSE OF INSECURITY Every day we come across news of economic, political, religious, and personal or some kind of crises. Rarely if one does not, then one imagines crises! The net result is that every one of us becomes insecure. All the time one remains uncertain about future. Uncertainty about one's own as well as the future of children, parents and other relatives keeps weighing on one's mind. NAMASMARAN enables one to break open the limited frame of mind and get transformed into broader levels of human existence. Ultimately one attains the abode or a state of one's real self, which is beyond space and time and hence is the governing 'center' of events. Thus, the person's attention is shifted from the events themselves, which are like signs and symptoms. The attention gets shifted from the disturbing and stupefying influences of the events that are like the effects. The attention gets focused on the unseen deeper causes of the events. It is to be noted that this shifting of attention is associated with actual shift of ones being viz. from crude and dependent to subtle and independent. This transformation may not be apparent but it is very real and very important. Thus, the disturbances that are characterized by the painful feelings of insecurity resulting from hyper-response to the ethos are transformed into perceptions and responses that ride over and regulate the events and course of history. Verily, this is a state that is closest to; or concurrent with the ultimate truth. In traditional parlance this state of merging with God of the devotee i.e. BHAKTA is called being at the 'lotus feet' of the Almighty. NAMASMARAN AND FEAR Fear is a painful experience resulting from either dangerous circumstances or the thought of dangerous circumstances. In short, it is an unpleasant experience resulting from the perception of dread. What is this dread about? It is about the destabilization, disturbance, damage or destruction of one's perception of one's self. Thus, the fear results from perception of danger to one's body, feelings, thoughts, faith, social image, convictions, expectations, and attachments and so on. With NAMASMARAN one's perception about one's self is changed or transformed. Moreover one's perception about the universe is also transformed. Because of NAMASMARAN one transcends the binding influence of changing, ephemeral and effectual lesser reality; or relative reality; and simultaneously ascends so as to be merged into the core, causal and unifying eternal truth. Even the glimpses of this realization enable the person "to see" the circumstances as well as one's true self in their real essence; and as they actually are. This in turn removes the camouflage / disguise of any seemingly dangerous situation and reveals its original nature viz. fleeting innocuous scenes. Simultaneously it also enables one; to see one's body, mind, thoughts, social successes and failures etc as they exactly are i.e. passing shadows. NAMASMARAN thus endows the unshakable strength independent of all these factors and thereby imparts the undisturbable peace. One of the bravest persons well known to the world and whose mind could
  • 58. never even be touched by fear was Mahatma Gandhi. The most important characteristic in Mahatma Gandhi's life was NAMASMARAN. Thus, whether there is a fear of pain, breach of faith, devotional black-mailing, shock of intellectual disillusionment, social defamation, political defeat, death of the beloved ones or one's own body or even the fear of anything known or unknown can be conquered through the practice of NAMASMARAN. NAMASMARAN is an eternal and glorious source of light and fearlessness. NAMASMARAN AND SLAVERY One of the most important questions in one's life is that of freedom. Acceptance of slavery in general; connotes unreasonable, irrational, unwilling submission of life for one cause or the other and for one reason or the other. Imposition of slavery is imposition of psychological / material environment on the others; without any consideration to their aspirations or needs. Actually this is inevitably associated with imposition of slavery of one‟s own basal nature on one‟s own self without consideration to one‟s own genuine aspirations also! Slavery has manifested in several forms throughout the world. Thus the trade of slaves, oppression of slaves, plight of bonded laborers, misery of untouchables, the exploitation of women; are incidences of acceptance and imposition of slavery. Several ideologies have condemned every form of slavery. Several social political and spiritual movements also have fought against slavery. However, the acceptance and imposition of slavery in different forms; goes on unabated even in the modern society, in various political, religious, as well as economic, educational and other institutions. Thus the success in the struggle against slavery; and for freedom has been still eluding the mankind. Is there any answer to this? Yes, the answer to this is in the acceptance of total slavery of the name of God. The answer may appear paradoxical. But it must be appreciated that anyone who attempts or endeavors or tries to become a slave of NAMA; essentially becomes a slave of what does not exist in the perceivable and intellectually deducible universe. Thus in a way one who ultimately becomes a slave of name of God; actually becomes a slave, of what does not 'exist' in terms of subjective the perceptions, thoughts or actions of anybody, one‟s own subjectivity! Thus this “slavery” of NAMA involves freedom from subjectivity, which is true freedom! This is associated with its byproduct the freedom from suffocating material conditions. It must be noted that all those engaged in either imposition or acceptance of slavery are essentially slaves of subjective thoughts, perceptions or instincts. With NAMASMARAN one learns to get freed from these shackles; and gets merged or dissolved in NAMA. Acceptance of slavery of 'NAMA' defeats the possibility of every other kind of slavery. Thus one can realize how imperative it is to practice and NAMASMARAN introduce it to others! This is a way to conquer the phenomenon of imposition and acceptance of slavery in every possible form and in
  • 59. every walk of life. This enkindles, vitalizes and rejuvenates every field of life with the manifestations of freedom and harmony. NAMASMARAN AND INERTIA One of the characteristics of life is that; it is exactly opposite to the process of entropy. Entropy means a process heading towards disorganization and losing energy and order. In contrast; life characteristically enhances order, organization, unification, harmony and gaining energy. Life is characterized by progressive levels of consciousness. However, many times we tend to exist with greater degree of entropy. This is surely a state of relative lifelessness. This is characterized by shirking from one's responsibility, reluctance to commit, postponement etc. This is also associated with tendency to remain withdrawn, aloof and indifferent to surroundings. It is also associated with disinterestedness in adventures, lack of initiative etc. Besides; inertia is also associated with lack of feelings, thinking, searching, exploring, learning etc. One can appreciate that; factors such as physical illness, inadequate nutrition, lack of incentive, social disapproval etc. further add to our natural tendency to remain inert! We try to escape from the adversities. We cannot adapt to adverse situations. We may call this a case of borderline hysteria or borderline depression. We tend to cheat as we pine for maximum benefit with minimum efforts. Thus; corruption and exploitation thrive on our inertia and the vice versa. With NAMASMARAN we learn to rise above our petty self, which sucks our vitality. This is how we become broad-hearted and revitalized. We grow stronger and less vulnerable to our own pettiness and subjectivity; and also the damaging influence of the adverse surroundings. Thus our job does not remain merely a means of personal gains of pleasure. This enables us to do our job with involvement, motivation and interest. Baseless and subjective fascinations, idiosyncrasies and fancies no more command our feelings and actions. On the contrary we realize the broader significance and the profound implication of our duty, on society. The perspective of global welfare and the efforts in that direction emerge from NAMASMARAN. Victorious fulfillment starts flowing from the efforts themselves. As a result we learn to give due importance to our own self and our own job. This is a very important source of strength. In such light and vision the process of getting dragged after a petty goal or incentive with minimum efforts is completely averted. With NAMASMARAN all activities spring from and hence also become source of fulfillment and ecstasy. Whichever may be the situation and how much ever may it be conductive to inertia, with NAMASMARAN one can triumphantly and joyously rise above it. This enables one to manifest, socially beneficial and individually satisfying and ever growing dynamism. NAMASMARAN thus "takes" us to more lively and vibrant life. I call this living superliving. NAMASMARAN AND ASSERTION OF CONSCIENCE
  • 60. The fact that restriction; on breathing, sleep, drinking, eating, defecation, urination etc; causes severe stress; is obvious. But most of us do not recognize the stress caused by the restriction on assertion of conscience, our inner voice or the prompting of our soul. Rather than others; more often; we ourselves are responsible for this! It is not that we do not like to assert our conscience; but we are unable to listen to our inner voice; amidst the cacophony of the bombardment of our sensations, instincts, feelings and thoughts! We are stupefied and numbed by all these! There must be some method to enable ourselves; to listen to our inner voice and empower ourselves; to assert it. There is such a method. The great seers and spiritual leaders of the world; have known it for sure! They knew that all of us have a difficulty in listening to our conscience; our innate voice or our Guru‟s voice! They knew that the conscious or unconscious urge to listen to this voice; is a universal aspiration of every being. It is called “AARTA” in Marathi. Hence they knew the remedy too! This remedy provided by them; to the world; is in vogue for millennia! It has been a part of majority of the world religions also. It is called NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN, SIMARAN; which embody remembering the name of God; implying our true self). In the course of time NAMASMARAN enables us to recognize its universal benevolence! It enables us to stop trivializing its scope and potentials (restricted to personal gains)! It enables us to raise above all petty and cynical considerations and whole heartedly share its importance with others! This is; listening to our innate voice (the voice of our Guru)! This is asserting our conscience; and thereby overcoming the stress of the suffocation of our conscience! NAMASMARAN, TOTAL STRESS MANAGEMENT AND “MEDITATION” There is nothing wrong in meditation. It is in practice in different forms; for millennia; in countries like India. It has no religious bias, cultural prejudice or coercion. But is it right; if the same word; “meditation” is misused to sell its escapist mercenary gimmick, a caricature or a vulgarization? Are not the hype, marketing and sale of this mirage instant panacea for all the problems of universe; detrimental to the buyer and seller? Can we feel relaxed; even as we are in the stress of paying about 30 percent income tax (apart from sales tax, property tax etc.) without knowing how it is spent? Can we feel relaxed even while taking all such decisions lying down and suffering from them? Can we conquer the stress of commuting; irrespective of the crowd and other physical torture? Can we conquer the lack of housing, water, electricity, education, medical care? Can we feel relaxed; as and when we have to take such policy decisions; responsible for misery of millions; against our conscience?
  • 61. If not, then we need something far more holistic! It is Total Stress Management (TSM), superliving or holistic renaissance. What is Total Stress Management (TSM)? 1) TSM constitutes; understanding the concept of stress, its root causes, effects, pathophysiology, mechanism, dimensions, support systems; and management; as completely as possible! This requires active intellectual efforts by the participants, which is why it appears more difficult. But relaxation programs; meditation, pranayama, bhajans, arbitrary tips in the management books; as well as; “ready to use products”; though relatively easy; provide only temporary emotional solace and/or relaxation. Though they are excellent as adjuvant to Total Stress Management; they prove to be counterproductive; in its absence! 2) TSM constitutes efforts towards simultaneous welfare of one and all; and not merely of a particular individual. This requires broadening of perspective. This is time consuming and may not result in instant tangible petty personal gains. Often; we fail to understand; how welfare of „others‟ would contribute to „our welfare‟! Hence; we find don‟t find it attractive! Unlike the mercenary marketing “meditation”; it does not pamper our indolence, inertia; and an easy, temporary and socially respectable escapism! It deals with stress; in totality. Mere tension, anxiety, worry, sleeplessness, irritability, depression, frustration etc. constitute; only a small and conscious part of stress. Stress is actually universal. Every living being has stress. Stress is actually both; conscious and also unconscious. Unconscious stress forms a major part; and is not perceived by us! Hence we commit the blunder of believing that we do not have stress! The mercenary marketing has made us believe that we can sit in a cozy room and solve all our problems, without any kind of evolution in us! We remain in fool‟s paradise that; through some such short cuts we can manage stress; without making any difference to the material life of ours and the others! TSM teaches that perspective, policies, plans, programs (sound intellectual solutions to personal and social problems) and their execution cannot be substituted by; unintellectual emotional games and gimmicks! TSM teaches that real meditation, real devotion, real charity and real revolution; are impossible; in absence of multipronged efforts to rectify the social homeostasis! 3) Many of us feel that it is impossible to solve social problems; and hence fail to do our own bit in this direction. The concept of TSM is not new in essence; but is new, novel and holistic in its exposition. Many of us; from media, politics, religion and other fields are not aware of TSM. It is also true that due to the frenzy of material success; we do not have innate thirst to learn about TSM. It is strange; but true; that most of us; in scarcity (due to frustration) and in abundance (due to delirious obliviousness); are not able to grasp the concept of TSM! Marketed gimmicks of “meditation” never ask us to study (uphill activity) any social problems! They pamper our
  • 62. indolence and pettiness! Hence most of us find them comforting; which is actually deceptive and misleading. 4) TSM aims at harmony; amongst our perspective, intelligence, emotions, instincts and body; and aims at best efforts; of global welfare through laws, rules, and conventions and so on. The hyped techniques of “meditation” have nothing to do with anybody else other than our petty selves! There is implicit or explicit indifference; towards world, society or family! This is in effect betrayal of our conscience. 5) TSM is not an explicit part of; already existing tradition, religion or atheist ideology. It does not pamper any personal ego and does not seek sponsoring; by any individual, institution or a government. It is an irresistibly incoming thing; independent of all this; and would be a universal force that would blossom the universe. The escapist gimmicks of “meditation and stress management” have support and sponsorship from; a variety of sources; often with ulterior motives! 6) The TSM being an active uphill process; of overcoming our own and others‟ subjectivity; faces resistance from outside as well as; from within! But the much hyped “meditation”; does not interfere with any policy matters; and does not come in the way of our own and others‟ vested interests or prejudices; and hence has no resistance from outside or from within! 7) The Total Stress Management (TSM) being a relatively new exposition can be misunderstood, ignored or criticized; hence there is a delay as well as obstacles. The “meditation” on “sale” has no such fear of being misunderstood, ignored or criticized! But TSM is real and radical. It is an incoming thing. Frauds are bound to perish because of their intrinsic falsity, vanity and contradictions! 8) TSM involves a victorious process of holistic renaissance, which embodies conquest of inappropriate asceticism, inaction and non-assertion on the one hand; and indiscriminate petty pursuits and indulgence; on the other! 9) The TSM provides no false assurance about tangible gains such as; health, money, fame, power, or even moral superiority; as against the marketed gimmicks of “meditation, devotion, charity and revolution”, which are full of false assurances! Moreover; the mediocrity of so called “meditation”; is superficial, farcical, casual and spreads like a fashion; initially inconsequential and later counterproductive. 10) The TSM totally lacks the dictatorial attitude and nurturing of vested interests e.g. forming a cult or establishing an institution or organization! It is universal and hence; even though it goes on making a definite and significant difference in several ways; nobody gets a credit or profit
  • 63. from it! Businessmen of “meditation, devotion, charity and revolution” often “succeed” in fooling themselves and others; but are always pathetic within; without TSM! Naturally; the global political and intellectual leadership is irresistibly turning towards; the study and practice TSM; even though with different semantics. The basic tenets of unity such as; oneness of spiritualism and materialism and oneness of theism and atheism; are also being realized rapidly! 11) There are still some inaccuracies and or deficiencies left in TSM, which are being rectified, while studying and practicing it. The personal deficiencies; of anyone, who studies TSM; are considered as human and hence neither glorified nor condemned. TSM does not flourish on such falsities; but aims to blossom together. In trading the vulgarized meditation, devotion, charity and revolution; we often conceal our demerits; and hype our nonexistent merits! 12) Most importantly, the NAMASMARAN i.e. being connected with God i.e. absolute truth; without denying or escaping from the world i.e. the relative truth; is a hallmark or actually a core of TSM. It is not “marketed and sold”! It is free; and hence; without any kind of cheating or getting cheated. To remain involved in the “trivialized”, “vulgarized” and “mercenarily marketed meditation” without any reference to; and/or concern for; the objective material conditions; in and around; is a kind of “self inflicted spiritual deception and perversion”! Not only “meditation”, but all religious precepts, spiritual endeavors, spiritual disciplines, festivals, celebrations and a variety of rituals including; yoga and NAMASMARAN; and other ideological solutions; are; associated with their byproduct, which is an objective or holistic perspective, policies, plans, programs and their implementation; at all levels. This is Total Stress Management, which may also be called superliving, total well being, holistic renaissance or anything! But without it; all these are rendered; trivialized, vulgarized, sterile or counterproductive caricatures; of themselves. NAMASMARAN, CHARITY AND SWADHARMA Like the deprivation of other instincts; deprivation of the basic emotion of love and affection; is also a cause of stress. Therefore; charity (dearness and affection) is logically one of the important measures of stress management! The word “charity” has its root in the old French and Latin; and literally means dearness and affection. Thus the acts of charity give us gratification of fulfilling our need to express our affection; in as much as it benefits many people around us. This is why most of the religions and ideologies; have upheld charity as adorable value and virtue. Being uncharitable, callous, crude and indifferent to the needs of other people; is actually being blind to our own heart; and suffer from stress; and infect and inflict others! Being uncharitable; is being violent to ourselves and also to others.
  • 64. Having said this; is being charitable enough to manage stress totally? This is an important question; because we live in a period; when our charity is usually adulterated knowingly or unknowingly with our petty motivations and/or gullibility. Thus while being charitable; we tend to extract political, social and other varieties of advantages; or get cheated! But; even if charity is unadulterated; it cannot evolve us; from being fraudulent, corrupt, exploitative, cheating, swindling and so on! We do not really blossom from within; by practicing mere charity! Charity in itself; being a palliative; though egalitarian and commendable action (response, measure, solution); does not reach and act on the roots of the social and political stressors (evils) viz. sectarian perspectives, policies, plans, programs, administrative machinery, laws, rules, conventions etc, which continue to produce stress; at individual and global levels and harm us. This is why; practice of charity even if it is sincere; cannot give emotional gratification to the discerning individuals, who are often suffocated in absence of charity; but feel cheated (as and when their charity is misused) by the practice of charity! However; if we are oblivious to these facts; charity may pamper our ego and we develop patronizing attitude with inflated ego. Different kind of charity is involved in subsidy, free health care, free education, reservations on the basis of caste. It is generated and nurtured and proliferated; by consensus born out of motivations, temptations, meekness, lassitude, indolence, parasitism, irresponsibility and vengeance! In turn; we get addicted to “live as liability on the others; by exploiting “the dearness and affection and Herculean efforts; i.e. others‟ charity”! We begin to despise work; sincerity, accountability, service, dedication, merit etc. and keep on taking pride in asking for or begging for more at the cost of others; as if it is our right! We go on growing as beggars and seekers. In the course of time we begin indulging in poisonous propaganda; unleashing indiscriminate violence and creating stress for everyone. This is worst mismanagement of stress; and harmful to us as well as others. The government, which adopts such populist policies; harms the society in terms of throttling holistic blossoming of one and all! Thus whether we do charity; or get benefited by someone else‟s charity; we have to realize that; mere charity is not sufficient and in fact proves to be counterproductive; in the long run. Many examples can be given to prove this point.
  • 65. This scenario of failure of “charity” in every way; is evident in the increasing number and lengths of queues of helpless and pathetic seekers; in front of many public hospitals, restaurants, temples, churches, mosques, shrines; for charity; in India. In summary, charity in the long run; throttles us; in pride, arrogance, condescending attitude, bloated ego; or beggary, parasitism, meekness, and irresponsibility and antisocial indiscriminate violence! In some situations; charity could be the only and essential solution; for individual gratification and social relief; e.g. accidents, natural calamities, droughts. What is the alternative to charity? A holistic perspective, policies, plans and programs; for fulfilling our physiological needs such as procreation, hunger, thirst, locomotion, living in our habitat, living in our herd, parental care, working; love for the peers, respect for the elders, kind care for the weak and handicapped, and dispassionate, selfless and surgical violence against malignant indiscriminate coercion and violence (punishments and PRAYASHCHITTA); embody the refined form of charity! This is SWADHARMA. It is an appropriate solution in the form of proactively allocated (individually and globally blossoming) duty; to different individuals; at different stages of life; according different personal and social relationships, different seasons and different auspicious days! Through SWADHARMA; our subjective feelings, fancies, idiosyncrasies, whims and choices evolve into objective ones; and blossom in globally beneficial motivations and actions. The importance of SWADHARMA is that it does not give rise to bloating of our condescending attitude and ego on the one hand (givers); and destruction and/or humiliation of our self esteem; on the other (seekers)! In Hindu culture that I am aware of; the SWADHARMA has been in practice; in the form of various responsibilities or obligations; conceptualized as “paying off loans or debts”. Debt is called RUNA in Sanskrit. Repaying these loans e.g.” PITRU RUNA (debt of father), MATRU RUNA (debt of mother), and SAMAJ RUNA (debt of society); is called SWADHARMA. SWADHAMRA is further clarified with respect to relationships. Thus who should do what and how; to repay these debts; is detailed! Thus there are PUTRA DHARMA (the sacred obligations of a son), MATRU DHARMA (sacred obligations of a mother), PITRU DHARMA (sacred obligations of a father), RAJA DHARMA (sacred obligations or responsibilities of a king). This DHARAMA prevalent in the different stages of life; is called ASHRAMA DHARMA. Thus the DHARMA in student stage is that of (BRAHMACHARYA ASHRAMA), married family person‟s stage (GRUHASTHA ASHRAMA), retired stage (VANAPRASTHA ASHRAMA) and
  • 66. stage of transcendental renouncement or renunciation (SANYASA ASRHAMA). Thus; a BRAHMACHARI student is expected to observe austerity and celibacy. He is expected to dedicate himself; or herself to study; and grow in holistic perspective, thinking, feelings, instincts and actions. Celibacy; or even the attempt to observe celibacy; reduces the menace of AIDS, other sexually transmitted diseases and problems of unmarried mothers. It also helps to channelize attention towards sublime aspirations. It presumably helps us; to overcome the dragging force of our petty temptations, diversions; and distractions from physical, sexual and material pleasures. The GRUHASTHA or family person has the sacred duty of offering hospitality to a guest (ATITHI). The ATITHI institution served a benevolent purpose for the society; as a pilgrim, a trader, an entertainer, a social scientist etc. This is useful as a uniting force amongst the people in different places. This helps in broadening our mind and behavior; thereby overcoming our tendency to safeguard merely our own petty interests. GRUHASTHA helps the institution of ATITHI in uniting and harmonizing society. The stage of retired life and the stage of renunciation (VANAPRASTHA and SANYASA) were characterized by consultative activities. The VANAPRASTHA and SANYASA; implied; being promoted to impartial judgments, instructing in day to day routine and providing guidance in spiritual quests. There is no escapist or self depriving connotation in any of these; and in any way. The concept of SWADHARMA is akin to the role of a cell in maintenance of internal environment i.e. homeostasis. Thus just as a cell participates in homeostasis in subservience to the health of its own; and of the organism; similarly an individual participates in social homeostasis; by subservience to his or her own; as well as the health of the society. Since the fabric of the Indian society has been unidentifiably damaged and mutilated repeatedly; the revival of the old SWADHARMA; does not seem plausible, possible and probable. But we can understand and practice the essence of SWADHARMA; through rectification of our cognition, affect and conation; through NAMASMARAN, which catalyzes the evolution of our subjectivity, into objective consciousness, global perspective, global thinking, global policies; and globally beneficial administration and implementation of these; characteristic to our field. To put it more explicitly but broadly; a doctor would work for the advent of holistic medicine, a lawyer would work for holistic laws which would provide not merely punishment but PRAYASCHITTA (opportunity for one‟s individual and social welfare), an educationist would evolve holistic education (which nurtures spiritual, cognitive, affective, psychomotor and productive domains of a child); in terms of policy making, planning and implementation.
  • 67. This is the evolution from CHARITY to SWADHARMA through NAMASMARAN (which Lord Krishna and the other seers have intensely and earnestly advocated for millennia) and is the core of the Total Stress Management that can eradicate the evils such as; child labor, begging, slum dwelling, pavement dwelling, diseases, handicaps, pollution, corruption and so on! It has to be reiterated that NAMASMARAN; can work far more benevolently; than what has been conceived and articulated here. NAMASMARAN BEYOND ALL STRESS The source of thoughts, feelings, instincts and the life itself is called God, NIRVANA, MOKSHA, BRAHMA etc. This source is variously described as being the source of universe, energy, space and time; and as; omniscient, omnipotent, omnipresent, NAMA or GURU. This immortal blissful source of everything; triggers; the spring of universal spiritual dynamism, thousands of holistic concepts, thousands of creative activities and thousands of missions; through His omnipotence! He pulls us towards Himself; through the endowment of the universally acceptable and practicable potent mega process NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN, and SIMARAN; i.e. remembering and/or reciting name (NAMA) of God). He empowers us; to practice NAMASMARAN, evolve holistic concepts, dedicate for global welfare; in spite of our weaknesses. . When we begin to experience this; we realize the contingent, subjective, trivial and evanescent nature; of the so called great forces and powers; and obviously also; of “our” concepts, “our” feelings and “our” life itself! We become humbler and begin to practice NAMASMARAN more thankfully! We become increasingly free of anxiety, worry and fear! This is the successful beginning of going; beyond all stress! NAMASMARAN, YOGA AND STRESS One of the causes of failure in stress management; is; reducing the concept of yoga; to mere physical postures, breathing techniques, kriyas and dietary control. This trivialized yoga; is hyped, sold and purchased; for petty 'gains' and/or sickening gratification of ego! This way we cannot manage the individual and global stress; which is in the form of deception, deceit, delirium, delusion, despondency, despair, defeat, degeneration, degradation, destruction and devastation! However; we need not condemn others or ourselves for this. Instead; we should use this great opportunity; to explore, understand, appreciate, practice and propagate yoga which is a process of evolving and practicing;
  • 68. 1. The perspective of global unity and harmony, 2. The thoughts and policies of global welfare, 3. Motivation and concern for global welfare, 4. Mutually satisfying instincts, 5. Activities conducive to individual and universal blossoming; through; NAMASMARAN; practicing the other measures, procedures and techniques (including those in hathayoga); as adjuvant NAMASMARAN AND STRESS IN EMPLOYEES AND EMPLOYERS Since the stress is ubiquitous; it is prevalent amongst the employers and employees also. Quite a lot has been written on the relationship between employers and the employees. But because; the solutions provided; have not been adequately holistic; they have not proved effective. The conflicts and the stress have continued to plague us. In today‟s world; our relationships (employers and employees); are found to vary from company to mill, city to village, public sector to private sector, farm to quarry and from contract system to permanent employment. Our status as employers also has become quite heterogeneous and full of contradictions; in terms of priorities and interests. Often a particular policy financially benefits some sections of industries; while harms those of the others. This is especially evident; where the financial benefits of exploitation of developing countries get passed on to the employees in affluent countries! There are contradictions amongst the employers and employees in different industries; such as weapons, service industries, alcohol, fruit juices, tobacco, health food products, drugs, fast (junk) foods, emergency medicines, cosmetics and edible oils. This is a challenge of global stress management. We all need inner growth and objectivity on the one hand and holistic perspective, pacts, policies, laws, rules, planning and programs; conducive to such inner growth; on the other. This can help some of us (leaders, establishment or employers); to rise above pettiness; and some of us (the land-less laborers, child laborers) to rise above helplessness and apathy. It is said that; this is possible; through; striving for the essence of classless society, which is holistic renaissance, through universal practice of NAMASMARAN (referred to as the indispensable light or oxygen for one and all). But intellectually we can only imagine this. For actual experience of healing ourselves and the ailing mankind; both materially and spiritually we need to practice, verify the vital role of NAMASMARAN and then promote it to catalyze our blossoming further. NAMASMARAN AND POLITICS
  • 69. Holistic understanding of corruption, Policy Making, Leadership and democracy, Imperialism, Mahatma Gandhi, Unemployment, Elections and Democracy, Revolutions, Accidents, NAMASMARAN AND HOLISTIC UNDERSTANDING OF CORRUPTION Some individuals are actually manifestations of pure consciousness. Their cognition, affect and conation (perception, feelings and responses) are beyond every personal or subjective consideration. They are objective or absolute truth personified. They do not die. They live truly and forever. For them; the universe is actually like a family. When and if they say it; it is not rhetoric. They are beyond every kind of discrimination. They are not fettered by religious, racial, national, regional and other prejudices. Their thoughts and ideas germinate to benefit the whole universe. Their literature and creative art have the canvas of the whole universe. Their passions transcend mere bodily gratifications and engender the blossoming of the whole universe. Their motivations and actions mobilize and realize the welfare of the whole universe. Sadguru Shri Brahmachaitanya Maharaj Gondavlekar (1845 to 1913) was such a personification. I owe everything that follows; excepting the shortcomings; to Him. Corruption Corruption embodies; degradation of one‟s perspective, thoughts, feelings and actions. Thus; the vision or perspective, concepts or thoughts, emotions or feelings, instincts or passions and behavior or actions; are degraded by the inner and outer surroundings or environment; and they in turn; influence the inner and outer surroundings or environment. This happens either consciously, subconsciously or unconsciously; i.e. knowingly or unknowingly! Corrupt Perspective Perspective is like the expanse of consciousness! Thus the normalcy of this expanse of consciousness i.e. perspective; is being universal! The degree of restriction of that expanse of consciousness i.e. perspective; determines the degree of the suffocation and throttling of consciousness, marking the beginning of corruption! Thus; the restriction of consciousness (perspective) constitutes separation from nature, world, countries, religions, regions, provinces, sects, linguistic groups, castes, communities, creeds, sects and even our own family and from our true self and embodies corruption! This disease of corrupted perspective is subtle and hence not easily noticed. Since the medical systems today have not learnt to diagnose and treat the disease viz. “corruption of perspective”; they do not identify and treat this disease, which often inflicts the medical systems themselves! Sectarian and corrupt perspective makes our thoughts, feelings and actions also increasingly
  • 70. mean, lonely, weak, inert, grumbling, intolerant, inconsiderate, resentful, vindictive and miserably selfish and pathogenic (many times concealed under deceptive glamour and glitter); and vice versa; for ourselves and the society! The paradigms or premises; of the sectarian supremacy, racial superiority, financial expansionism, religious bigotry and fanaticism and so on (without concern for the well being of the entire world) constitutes corrupt perspective and highly infectious stress! Corrupt Thinking As the holistic perspective or normal perspective gets corrupted (diseased and degenerated); it becomes increasingly narrower, sick and sectarian. From this sick and sectarian soil of corrupt perspective, the sick and sectarian thinking, feelings and instincts germinate; and make the soil further sick! Everything holistic gets degenerated into everything sick and sectarian! The corrupt thinking and corrupt rationale; produce the coercive; international, national and local; laws, conventions, traditions, rules, pacts (formed without concern for well being of the entire world)! Thus the racially discriminating constitutions, the legal discrimination on the basis of castes, legal yet unjust tax system/s to exploit certain section for the benefit of another section, the repressive laws against trade, shops and such commercial activities, the deceptive promotion of several harmful or useless products, various laws and rules with respect to unjust special economic zones and so on are examples of “corrupt thinking”! The present sectarian medical and education systems (conspicuously lacking in integration and productive domain respectively) also; are glaring examples of corrupt thinking. The so called corruption (embodying mere financial scams, bribing and even other corrupt activities) is actually a visible superficial symptom of the deeper disease viz. corrupt thinking, which in turn is the crude symptom of deeper disease viz. corrupt perspective! Corrupt Emotions Corrupt perspective, corrupt thinking; corrupt the emotions and instincts; and vice versa! The motivation behind the literature, art, media, movies, dramas, and advertisements and so on (serving the sectarian aims, petty objectives, and vested interests ingrained in the above intellectual themes; without concern for the welfare of people at large; or even at the cost of the welfare of people at large) constitute the corruption of emotions. Corrupt instincts Corrupt perspective, corrupt thinking, corrupt emotions corrupt the instincts and vice versa! Examples of corrupt instincts are; the indiscriminate unabashed exhibitionism, immodesty, pornography and so on.
  • 71. Corrupt Actions Corrupt perspective, corrupt thinking, corrupt emotions, corrupt instincts corrupt the actions; and vice versa. The actual laws, literature, art forms, media campaigns, movements, and such every activity in different fields; either organized or unorganized (without concern for the welfare of the world; or at the cost of the world) constitutes the corrupt actions. Considering the universal expanse of the corruption and the stress associated with it; from the brief discussion above, it should be clear how corruption and stress are really ubiquitous i.e. not only outside but inside us as well!! The roots of the corruption thrive from the faulty perspective, followed by corrupt thoughts, emotions and actions. Action against Corruption Corruption probably cannot be eradicated, as it is a human weakness. Theoretically; even if it is eradicated today completely; it is going to resurge; through the new generations. But it can certainly be brought down to “least troublesome” level. For this; we need to rectify, repair, restore, regenerate, rejuvenate and effectively blossom; the roots (which are infected by corruption); of our perspective, thinking, emotions, instincts and actions! For this; we have to break open the throttling shackles, restricting our consciousness and minimize the corruption of our perspective, thinking, feelings, instincts and actions! This can be done if we study the scope and potential of NAMASMARAN; practice, verify and propagate it, if we are convinced; as a common minimum program for blossoming of an individual and the mankind. Is this not happening at all? It is happening. Actually; many theists; practicing, promoting and propagating NAMASMARAN; as well as many atheists not practicing NAMASMARAN; may not have this perspective; but their actions; are complementary and hence contribute to global welfare; in terms of the fervor, motivation and driving force; and analytical, operational and technological capability respectively! Of course; they often do this unknowingly and are unaware of the fact that they are serving the cosmic plan! But this is far from being enough. For an effective Action Against Corruption; we have to take note of the qualities; by virtue of which corrupt people; have been proving victorious over holistic renaissance and superliving i.e. Total Stress Management!
  • 72. The qualities of the corrupt people are many! Some of these qualities amongst many; are; dynamic leadership, clarity, focus, seriousness, courage, commitment, boldness, preparedness to face any consequences for their action, patience, shrewdness and planning. They have no weakness in terms of compromising with goal! They do not pardon anybody going against or astray. They are ready to take any risk and stake not only their own, but their family‟s life in their goal. If we introspect honestly; then we would certainly admit; at least to ourselves; that we lack many of these qualities. We lack dynamic leadership, clarity, focus, seriousness, courage, commitment, boldness, preparedness to face any consequences for our action, patience, shrewdness and planning. We lack backbone and keep compromising with our goal! While they do not pardon anybody going astray from their goal we not only pardon, but actually lick the feet of our friends going away from our goal of “action against corruption”! We are NOT ready to take any risk and stake nothing! Forget about life, we are NOT ready to give any time, energy or money for; what we call as our goal viz. Action against Corruption. We can disprove all my statement, at least partly, even if we study and propagate the concept of Total Stress Management i.e. holistic renaissance or superliving (the core of which is NAMASMARAN) to merely 10 persons in a day only once; then in 10 days it would go across the whole mankind as a weapon for the action against corruption; as follows. 1x10=10 10x10=100 100x10=1000 1000x10=10000 10000x10=100000 100000x10=1000000 1000000x10=10000000 10000000x10=100000000 100000000x10=1000000000 1000000000x10=10000000000 In any case; Total Stress Management i.e. holistic renaissance or superliving (the core of which is NAMASMARAN); whatever be the semantics; is writing on wall. It is an incoming thing irrespective of our wish and will!! It is our fortune and privilege; if we understand and participate in it! NAMASMARAN AND POLICY MAKING NAMASMARAN helps an individual remain in the closest vicinity of truth. It is commonly understood (and basically correctly so) that truth governs everything in the universe.
  • 73. One must also appreciate in this context; that in most of the places in the world; one of the aphorisms was that the king i.e. the policy maker and ruler is incarnation of God. It was traditional wisdom that expected the kings to conform to truth and make policies based on the vision or perspective sprung from truth. In Hindus this is called "Rajadharma". It is the same as accurate and benevolent perspective, thoughts and actions i.e. social duties of the king. In Hindus it was a part of traditional wisdom that the Rajaguru i.e. a selfless and scholarly guide with accurate vision; was assigned the task of guiding and helping the king in practicing Rajadharma or in other words, manifesting truth (will of God). In today's time 'will of God' i.e. cosmic wisdom can be manifested through the process of becoming increasingly objective and holistic. Most of us have the opportunity to grow objective and holistic. This way; we all can attain the position, respectability and the sway of our conscience; on billions; and all the men in power; have the opportunity to grow more objective and holistic; and conceive and implement the programs, which are globally benevolent. Actually whether a common person or a person in power; we all can attain a position in the realm of truth; through NAMASMARAN. This has been amply validated by saints and sages who have truly attained the positions of power and ruled the hearts of people, and this has also been exemplified by kings and rulers, who realized the truth and selflessly ruled in the interest of the people, in past. Today; NAMASMARAN enables us; to rise above subjective and petty considerations and attachments. It enables us to perceive the need, direction and even a broad blue print; of universal welfare. It enables us to design policies, strategies and plans in our fields; empowers us to implement them. The world leaders in different fields can really be benefited (in every way; not merely monetarily) and in turn benefit holistically; the billions through the practice of NAMSMARAN, which is an omnipotent panacea to realize truth, to help the others to realize truth and to help the others to manifest it in their respective fields; so as to benefit the universe. NAMASMARAN, LEADERSHIP AND DEMOCRACY In democracy we all have a chance to be leaders and emancipate ourselves and others. More importantly; we have an environment where the public opinion can work as our conscience keeper and rectify our satanic fancies (coming in the way of our own and others‟ welfare). This is because of freedom of expression. But in democracy; there is equal scope for the satanic elements (inside and outside), which are against the global welfare. They have a free hand to express themselves and hinder the expression of global conscience and thereby jeopardize the global blossoming. In fact; we come across; many cunning satanic elements, who play with minds of others; showing pseudo concern for democracy. They thrive on the weaknesses; inside and outside!
  • 74. But opposition to democracy amounts to invitation to dictatorship, which suppresses the conscience of many and nurtures the evil elements in few. Hence to prevent the degeneration; of democracy into pathocracy (rule of perversion), and the leaders into psychopaths; we have to rectify and rejuvenate it! This requires holistic perspective, planning, motivation and actual practice; of holistic health, holistic medicine, holistic education. In other words; this requires practice of NAMASMARAN which revives and revitalizes the SWADHARMA; at individual, institutional and government levels. Further; it leads to culmination of all the ideologies; into self realization i.e. YOGA; and universal blossoming i.e. SAMSTHI YOGA. NAMASMARAN AND IMPERIALISM The racial, ideological, cultural, religious, economic and political aggressions, invasions, expansions; are deceptive, illusive, disguised, concealed, covert; or blatantly barbaric and coercive; or both; and have been taking place in many parts of the world, for millennia. Apart from violent invasions, coercive rules; these have been associated with propaganda of philosophy, religions, ideologies and distortion historical facts, mainstream education, mass media, art and literature. This is born out of the instincts of racial, religious, ideological, cultural, economic and political supremacy; on the one hand; and helpless submission to them; on the other. These phenomena are natural and understandable; but like any disease; they have to be eradicated or at least controlled; because; they are destructive and/or suicidal. If we introspect and try to understand and appreciate our own deepest aspirations, then we would realize that the basic desire of ownership, possessiveness, control, power and supremacy, when multiplies cancerously; and join hands with similar motives; it becomes mass mania! All the resources and all the technology get channeled into this mass mania and an imperialistic activity with mammoth dimension begins to erode our lives. When billions of us begin to practice NAMASMARAN; this downhill momentum of our conscience begins to revert back in upward direction! Our craving of ownership; or listless submission; are consumed into inner growth and realization of internal unity. The rabid competition and the indiscriminate violence get dissolved in unity, cordiality. The corrupt distortion of historical facts; gets rectified. The art, science, ideologies, philosophies, religions, literature and laws get revitalized, rejuvenated, remodeled, holisticized and globally blossoming. This is a hypothesis; not a verified fact. But its verification would be possible through the practice of NAMASMARAN by billions; not merely a few. NAMASMARAN AND MAHATMA GANDHI
  • 75. Mahatma Gandhi translated his vision and perceptions with almost complete fidelity, into sociopolitical programs, with almost universal acceptability and feasibility. He translated his inner voice into activities; which proved fulfilling for him; and inspiring for the world! The word “almost” is used; just to concede that there could be difference of opinion on some issues; since no human being as a person; is complete and absolutely right in every way. Many great people have had; either a merely profound vision of universal progress; or a merely poetic feelings of global welfare, but lacked the practical application in personal and social life. Alternatively; some made tangible endeavors for the emancipation of mankind, but lacked the accuracy and enlightened vision of universal welfare. Few had all the combination of enlightened vision and its practical application to such a phenomenal extent. Very few of us are aware of the fact that Mahatma Gandhi not only practiced NAMASMARAN with top priority, steadfastly and continuously; but has written a book on it and held NAMASMARAN in the highest esteem. If we have to describe the real spirit of Mahatma Gandhi in one word; then it is; the practice of NAMASMARAN! The exact translation; of universal vision, perspective, feelings, laws, policies, programs and plans; in all the fields of life; and at personal, family, social and global levels; is the key to holistic renaissance. This is not at all easy. But there is no short cut. There is no alternative. However, the process of such a translation, which gets empowered by NAMASMARAN; is already a progressing reality; though not a prominent or predominant social phenomenon yet! NAMASMARAN AND UNEMPLOYMENT At times; we feel that there should be NO explicit promotion of NAMASMARAN as; “readers may find it monotonous and repetitive”! What could be the reason for such a feeling? This is because; we are not serious enough about; our individual and universal problems and possible solutions for the same! As a result of our casual approach; there is no interest, no insight and no conviction about the pivotal role of NAMASMARAN; in our individual and global life! We tend to; just casually agree, superficially accept; and reluctantly approve; NAMASMARAN! Is it not true that with casual approach; we cannot reach the root causes and holistic solutions; to the problems? Is it not true that with such casual approach we tend to accept ineffective or counterproductive piecemeal approaches and become insensitive, callous, cynical and even sadist? Is it not true that with casual approach in accepting or rejecting NAMASMARAN; we eventually become phobic about the global challenge; and guilty about our uselessness? Is it not
  • 76. true that; as a result of casual approach; we progressively become weak and fall prey to dirty politics and false claims of charlatans? It is only after sincere and thorough scrutiny, trial and errors; that one comes to realize and grab; the opportunity to study, practice and promote NAMASMARAN, which is a universal solution to individual and global stress; caused by a variety of stressors; i.e. individual and social problems. It is only after thorough scrutiny, trial and errors; and not merely a casual approach; that we realize that; NAMASMARAN is a panacea! NAMASMARAN involves individual and universal blossoming! NAMASMARAN embodies conquest of inner and outer evils! NAMASMARAN is the core of Total Stress Management! NAMASMARAN is the essence of superliving! NAMASMARAN is the key to holistic renaissance! NAMASMARAN ought to have top priority in our life! The case in point is that of unemployment. If we overcome our casual approach, through the practice of NAMASMARAN, then we understand and arrive at a consensus about the way to solve the problem of unemployment. Which is this way? It is; the holistic education (which includes inner growth and blossoming; and productive domain and embodies self and social empowerment). We arrive at an agreement that this can eradicate unemployment and mal-employment (unproductive; counterproductive and socially harmful employment) on the one hand; and evils such as all the wastage, corruption and other malpractices; on the other! Through practice of NAMASMARAN itself; we get convinced that; how much ever monotonous, repetitive and propagandist it may appear; NAMASMARAN being the fountainhead of individual and universal welfare; has to be continuously promoted, popularized and universalized; with top priority; while being in its practice! Anyhow; it is; already; although inconspicuously; spreading all over the world! NAMASMARAN, ELECTIONS AND DEMOCRACY Elections in Maharashtra are declared and the various transactions of election of peoples‟ representatives have begun. As a result of deification of democracy, most of us, the voters and the candidates, have apparently developed an illusory feeling that elections and democracy are panacea for the cure of all evils. If we do not feel that from within, then at least we tend to pretend to feel so. Elections and democracy; are actually the means (amongst many others. The other means; such
  • 77. as study, analysis, experimentation, research, industry, agriculture, craft, business, art, literature, sports, rituals, festivals, conventions, prayers, and individual and social protests are also evolved during the development of human civilization. Elections like other means; are meant for ushering in; the ambience that would be conducive to individual and global blossoming. They are not the end in themselves. In as much as it is true that elections and democracy are important means, it is more accurate to say that assuming elections and the democracy as the end in themselves and neglecting the other means of global blossoming such as those mentioned above, would be naive and counterproductive. From immediate practical point of view, isn‟t it true and important that we get empowered to vote selflessly and bravely and elect benevolent candidates? Conversely isn‟t it true that those who get elected evolve into able and noble individuals (if they are not at present)? The visionaries have reiterated time and again that; NAMASMARAN i.e. remembrance of; and connection with; the true self; is the source of universally benevolent and empowering inner light. They have insisted and affirmed that it is the basis, essence and culmination of all the means; conducive to individual and global blossoming! Shouldn‟t NAMASMARAN be our topmost priority before, during and after elections; and irrespective of the stage of evolution; of democracy? NAMASMARAN AND REVOLUTIONS By the word revolution what is implied is a total and rapid change in the society with respect to all that is thought to be unjust, oppressive, exploitative and antisocial. However, the perspectives of revolutions vary. But they have one kind of short coming or another! Revolutions with respects to cultural, economic, scientific, technological, industrial, agricultural and such other aspects of society are also evident from time to time and place to place. The basic and essentially humane aspirations of the revolutionaries; can succeed if pettiness of every kind is overcome. This is possible by sincere practice of NAMASMARAN. This is because; NAMASMARAN helps us to share the vision of the visionaries of the past and thus enables us to get rid of the inappropriate details of dogmas. NAMASMARAN thus helps us to absorb the best in the past and also frees us to apply it to the present. Manifestation of enlightenment in this way is the most desirable revolution. In such revolutionary process the ideologies, science and technologies function like eyes; the instruments of vision; while the capability resulting from NAMASMARAN functions like the parts of the brain responsible for vision. Taking another analogy; NAMASMARAN is like oxygen; essential for survival and enables all the parts of the body to function appropriately. NAMASMARAN thus is vital core of a revolution and all parts of the body are like instruments and forces involved in revolution.
  • 78. Just as oxygen is essential for all parts of the body; NAMASMARAN is essential and vital for all parts of the society viz. all castes, creeds, religions, regions, races, parties and even ideologies; irrespective of traditions, and methods of worship! Just as oxygen enables the body parts to function for the benefit of the whole organism, NAMASMARAN enables all the sections of the society to think, feel and act effectively for the well being of one and all! It is time therefore that we combine the power of parts vital for vision i.e. the NAMASMARAN and the instruments of vision viz. eyes i.e. science and technology and other knowledge; for a complete revolution viz. holistic renaissance; just as we have to combine the power of oxygen i.e. NAMASMARAN; the soul of revolution and all the parts of body i.e. different sections of the society the moving force of complete revolution or holistic renaissance. NAMASMARAN STRESS AND ACCIDENTS Stress, if not managed properly, leads to defects in regulation, control, coordination; harmony, and efficiency; inside and outside us. Stress leads to hundreds of psychological, neurological, endocrine and metabolic disturbances, which are reflected in the behavior also. The mismanaged conscious and subconscious stress; directly and indirectly leads to irritability, lack of concentration, impatience, impatience, wrong attitude, indiscipline, irresponsibility, carelessness and even defective skills. These constitute disturbed behavior. The disturbed behavior is a direct major cause of accident proneness. Thus; often; the vehicular road accidents; are directly due to defective driving behavior. But apart from this; when our stress is mismanaged; and when we are in positions of power; it leads to conceiving and framing inappropriate and defective policies, rules and regulations related to the production, marketing, promotion, hype of only sedans and vehicles of private use, construction of flyovers, with negligence towards; vehicles of mass transport such as buses, development of road network. Since; most of us; the sufferers; who are stressed; are victims of the propaganda of the diseased model of progress, we can‟t even identify and understand the defects in the policies; which are responsible for the increase in the number and severity accidents. We are rendered incapacitated, inactive, indifferent, apathetic, cynical and frustrated. We are unable to participate in identifying and rectifying the causes responsible for accidents and their complications. Following example can further clarify this. Thus the policy of excessive production and marketing (and passively buying and using) of cars and two wheelers (for the affluent few); and suppression the production of buses, trams, trains and other modes of public transport, which are urgently required for billions; leads to suffering of billions in many ways, one of which is increase in road accidents. The brief explanation of how this single policy can increase not only accidents, but cause many related and consequent problems; is as follows.
  • 79. 1. Excessive increase in number of private vehicles (which carry a small number of persons) on roads; leads to congestion and tremendous and unnecessary load on traffic police. 2. Commensurate increase in fuel consumption causing chemical pollution and also in import expenses; leading to increase of fuel prices and subsequent increase in rate of inflation. As a result most of us suffer, but especially the farmer community, which is the heart of any society. 3. Wear and tear of roads increases. Consequently there is further increase in accidents due bad condition of roads. Besides the maintenance expenses and disturbance and delay to smooth traffic also increase. 4. Excessive increase in noise pollution results due to; blowing of horns; and adds to chaos conducive to more accidents. Also, this is troublesome; to hospitals, schools, and other places; where silence is essential. 5. Traffic jams adding to further increase in fuel consumption and wastage of time, disastrously affecting the performance and/or productivity of the people of different occupations. 6. Increase in the number of vehicular accidents is largely contributed by simply the huge and increasing number of vehicles on road apart from other factors. 7. Increase in vehicular exhaust causing global warming. 8. Due to inadequate mass transport facilities; there is excess of load on them especially local trains where ever available; and consequent accidents, quarrels and mishaps in these. 9. Overall increase in tardiness in the traffic and increase in anxiety and tension further increase the quarrels, traffic crimes and the number and severity of accidents. This adds to difficulty in rescue operations and providing medical aid due to difficulty in movement of rescue agencies such as ambulances and fire fighters. 10. The eco-friendly bicycles production and sale suffers due to “imposing and threatening” presence of cars, motorcycles, rickshaws, scooters etc. 11. Excessive production of vehicles; is associated with; unproductive and wasteful work; such as insurance, registration and traffic policing! 12. Increase (due to difficulty in enforcing law and order) riots, thefts etc due to slowing of police movement 13. There is excessive production of un-degradable solid waste. 14. The excessive production of vehicles leads to requirement of and construction and maintenance of excessively large cement or asphalt roads at the cost of irreplaceable trees (extremely important for avoiding global warming, pollution, rain and organic manure) and open
  • 80. earth surface (extremely important and vital for absorbing and holding rain water) and unnecessary disruption of the natural habitat of the animals. Thus, one wrong policy and its implementation can cause and increase several problems in society; apart from road accidents. Since this is one of the fallouts of mismanaged stress. Hence it can be clear, how holistic or total management of stress is essential for individual and community welfare. The key to this; is empowerment and enlightenment. This is possible through NAMASMARAN i.e. JAP, JAAP, SUMIRAN, SIMARAN, JIKRA or remembering one‟s true self. From above discussion; the experts in the field can arrive at the practical and holistic solutions and implement them; thus exemplifying their holistic perspective; solidly supported and strengthened by public opinion, consensus and movements. NAMASMARAN AND EDUCATION Holistic education, Education, Superstition NAMASMARAN AND HOLISTIC EDUCATION The tradition of NAMASMARAN is like oxygenation for the survival, health and growth of mass conscience. It enhances the cleansing of heart, promotes the evolution from subjectivity to objectivity and catalyzes the blossoming of the mass consciousness and conscience. In absence of NAMASMARAN we get rapidly disorientation from our true self, which is the source of empowerment and enlightenment and thus become caricatures of ourselves. We become increasingly incapable of handling and managing stress in our life. Mismanagement of stress; at individual and social levels; distorts our cognition, affect and conation (perception, feelings and actions); and leads to; amongst many other evils; deterioration of international, national and local education policy and its implementation. This makes it nonholistic, sectarian, prejudiced, vindictive, malicious, mercenary, exploitative and malevolent. This makes the education (formal, curricular, co curricular, extracurricular and informal) a major stressor as it nurtures petty pursuits; and creates conflicts of interests and perpetuates division and discord in the individual and social life. Let us review; the present perspective, policy and practice of education; as seen around; in India. Even though education is defined in various ways; and often inadequately or incompletely; there has been a general agreement on the fact that education is basically a process of blossoming of an individual and the society. Hence this definition included three domains, which are as follows. AFFECTIVE DOMAIN:
  • 81. This means the state of mind. In simple words affective domain relates to how we feel. Thus when our mind is full of alertness, attention, enthusiasm, buoyancy, affection, concern, joy, tolerance, self esteem, mutual respect, mutual trust, commitment, dedication, love, romance, confidence, victorious spirit, we would call it; a healthy affective domain. In addition; the zeal and concentration; needed; in the pursuit of excellence in intellectual field, tenacity and endurance required; in skillful activities, and patience and commitment essential; for internally satisfying and socially beneficial (conscientious) actions; constitute affective domain. The purpose of education is to nurture this domain by designing suitable curricula and syllabi (syllabuses). PSYCHOMOTOR DOMAIN: This implies ability to appreciate skills and ability to perform physical and mental skills, with speed, accuracy, elegance, ease of performance etc. This may involve appreciation and performance; of skills such as surgery, playing a musical instrument, playing basket ball or doing carpentry! The purpose of education is to nurture this domain through not only designing suitable curricula, syllabi but also by providing sufficient practical and demonstration classes; with all the necessary equipments. COGNITIVE DOMAIN: This incorporates; accurate perspective, perception, understanding, conceptualization, concentration, evaluation, analysis, recall, synthesis, correlation, and making appropriate decisions, policies, plans programs and their implementation i.e. ability of application. It is clear that all these domains have three components each viz. Cognition (Perception), affect (Feelings) and conation (Response). Thus cognitive domain would have intellectual perception, clarity and intellectual expression, affective domain would include feeling, motivation and response in emotional sphere such as poetry; and psychomotor domain would include grasp and internalization of a particular skill, confidence to perform it and actually performing it. Let us now see, how education deteriorated to the present stage; where all the three domains are defective; apart from lacking in the spiritual and productive domains. In short; let us see how it has become a major stressor. For this; a brief consideration of the traditional education system in India would prove useful. Traditional Education System in India in general; ensured that: a) Careers were not selected on the basis of monetary or other materialistic gains, b) Careers were not selected arbitrarily on the basis of idiosyncrasies and whims,
  • 82. c) Lucrative careers could not be sought after; in preference to the others, d) All careers ensured income and production from early age, e) All careers ensured that the society was benefited, f) All careers ensured security to all the social groups, g) All the careers ensured intimacy and closeness between young and old in the families. h) All careers ensured ethical education and passage of experience and wisdom; from generation to generation. These were merits. But it is also true that, the traditional system was apparently marked by; deprivation of scholastic education on mass scale, availability of education and jobs based on caste basis, relatively deficient infrastructure for collective scientific and technological efforts, and an element of arbitrary imposition of hierarchy. As a result of several stressful factors; including the onslaught of the tempting and impressive individualistic doctrines; the traditional education system has been replaced by the present system, which is tearing apart; the cohesive social fabric and destroying the values; in India. There is a failure to preserve and nurture the merits and discard and dispose off; the demerits from the traditional system of education! The education has shifted from homes, home industries and farms to; nurseries, K.G. schools, schools, colleges, universities, where the cognition, affect and conation; all suffer! Cognition suffers because of: a) Huge number of students, in a single class making individual attention, dialogue and discussions; almost impossible. b) Lack of adequate salary, accountability, incentive and economic security to the teachers taking away; the initiative of nurturing cognitive domain c) Increase in alienation with respect to student‟s background and aptitude d) Lack of adequate incentive to the students in the form of creativity, production and earning, service to the family and service to the nation, thus killing the motivation (affective domain) required for building up cognitive domain e) Lack of conviction essential in the growth of cognitive domain in the teachers and students because of outdated practical and demonstration classes, lack of interdisciplinary dialogue and in general the irrelevance of education to the realities of day to day life in as much as almost predictable consecutive unemployment at the end! The lack of conviction could be partly due to
  • 83. the lack of participation by teachers in decision-making, policy making, development of curricula, syllabi etc. f) Emphasis on recall and hence rote learning thereby denying free inquiry, reading, questioning etc. thereby directly thwarting the cognitive domain g) Too many examinations; with irrelevant parameters or criteria of evaluation (besides being unfair in many instances) leading to misguided and in most cases counterproductive efforts thus adversely affecting the cognitive domain h) Competitions where the manipulative skills, callousness, selfishness are given more respect, destroy the enthusiasm of growing in cognitive domain for internal satisfaction i) Information explosion affecting cognitive domain by either causing enormous and unnecessary burden on memory or inferiority complex j) Pressure of interviews causing constant tension and sense of inadequacy, right from the tender age, k) Protracted hours of homework in schools denying the students their legitimate right to enjoy their childhood and make them physically, mentally and intellectually unfit to grow in every domain l) Irrelevant and unnecessary information loading in lectures in the form of monologue, leading to suppression of the spontaneity, originality, interest and enthusiasm so much required in cognitive development amongst the students, Affective domain suffered due to, A) Isolation of the children from their parents and their domestic environment at an early age (Making the parents also equally sad) B) Lack of warm bonds due to huge number, C) Cut throat individualistic and petty competition, D) Inadequate facilities of sports, trekking, educational tours, recreation and physical development etc E) Alienation from one‟s social environment and culture Psychomotor domain suffered due to A) Almost total lack of opportunities to actually participate in skillful activities such as drawing, painting, sewing, sculpturing, carpentry, knitting, weaving, music, agriculture, horticulture, other handicrafts, various sports, performing arts etc.
  • 84. It is important to realize that promotion of psychomotor domain is evident but in its caricature form. It has no concrete economic realistic basis. The activities have no economic incentive and no productive element. Apart from the defects in the three domains; the other two domains viz. spiritual and productive; have not been included in the education. The spiritual domain that imparts universal perspective and globally beneficial outlook; incorporates inner blossoming of an individual through introspection, heart to heart communication (not merely discussion and arguments), mutual understanding and blossoming of the teachers and students together; through one of the most universal practices; viz. NAMASMARAN. Thus the spiritual domain is a key to conquer lust, whims, fancies, pride, arrogance, callousness, contempt, ungratefulness, prejudices, jealousy, hatred, meanness, skepticism, cynicism, depression, frustration and so on. It is never made adequately available to the teachers, students and the others; associated with education. The present education system in India lacks the other important domain; viz. productive domain that empowers the people concerned with education. This prevents a huge section of society such as teachers, students, clerks, servants, sweepers and many others; such as education inspectors, from being creative and productive. In addition; it causes colossal loss of space, electricity, construction cost and so on. In addition because of the typical emphasis on rote learning and paper work; it leads to phenomenal waste of “educational material” such as paper, bags, pencils, ball pens etc. It has to be appreciated that billions of rupees are spent on unproductive components of education; such as construction, decoration, electrification and maintenance of buildings and educational material. The teaching and nonteaching staff members are engaged in unproductive work. This way we weaken the national economy and jeopardize the developmental activities. It also causes economic loss to everyone involved in education; while suppressing their own growth and development. This is a single most important cause of 1) Suffering due to reduction in the dignity of labor amongst those who continue to learn, as well as reduction in the income of the concerned families and the nation 2) Suffering due to lack of education, lack of employment and starvation or criminalization amongst those who are forced to drop out because the often the children contribute to the earning of the family 3) Suffering of dropouts, due to cheap child labor In short, present day education system harnesses arrogance of qualifications and diffidence of poor performance; amongst those who continue to learn. Their spiritual, cognitive, psychomotor, affective and productive domains are defective. Their spiritual blossoming, self empowerment, creative wisdom, intellectual competence, productive skills, self sufficiency and even physical health are deficient. Thus we have increasing number of unproductive criminals and mental wrecks or highly competitive efficient maniacs; pursuing individualistic petty goals at the cost of others!
  • 85. For those who are unable to continue the education; the abyss of being a child labor is wide open! Other options are of stealing, begging or becoming a delinquent criminals or a pervert. The piecemeal approach of present system of facilitation of petty pursuits with a delusion that it would enhance development and progress; is not only useless but are in fact counterproductive! It leads to cancerous spread of industries with uncontrolled production of unnecessary utilities and their maddening marketing. These industries consume energy, fuel and add to undisposable waste and pollution. This promotes the growth of terrorism on the one hand; and pretends to act against it (in actually a counterproductive way) on the other! This state of affairs; is strongly protected and strengthened by the elements with vested interests! Hence the present laws, rules and regulations also promote present education and its ill effects. Some institutions and individuals, for whom we have great respect, are involved in the holistic approach to education (in mainstream, formal, informal, curricular, co curricular, extracurricular as well as education of physically and mentally challenged children). But these efforts are inadequate. While piecemeal approaches are failing; there is no adequate awareness and promotion of holistic education, which leaves the vicious cycle of stress distorting education; and distorted education creating, aggravating and spreading the stress; to continue unabashedly and unabated. Hence; the ill effects of stress on present education and vice versa; can be eradicated if we understand the defects in present education and promote holistic education as an international solution. It has to be appreciated that no statesman, no political leader, no policy maker and no administrator can bring about change in an existing system (in democratic set up); unless, we evolve a consensus about the changes in the majority of people; whose cooperation is very vital. In short; the policy of holistic education; demands that every school, college, university etc must become the center of production and service, self sufficient and must aid in self sufficiency and blossoming of everyone involved in education and also of the nation. The students, teachers and others associated with education; must blossom as independent and empowered individuals; spiritually, intellectually, mentally, instinctually, physically and economically. In practice; everyday; approximately 20 % of the time be spent in production, service etc. 20 % of the time be spent in physical activities 20 % of the time be spent in holistic personality development 20 % of the time be spent in entertainment and 20 % of the time be spent on cognitive domain Let us consider these separately: 20 % of the time be spent in production, service etc.
  • 86. 1. The productive domain should be an essential ingredient of education System, but no particular job should be enforced. The teachers and others should participate in the productive domain. Production and service can involve community projects such as plantation of medicinal herbs, rearing of cows, home flower gardening, production of chalk sticks, carpentry, pottery, cleanliness, crafts, skills, arts and their sale according to the situations.. Working physically in different ways and earning; is not a burden. It is an opportunity to grow from within. It is an opportunity to develop our self esteem and become self sufficient. 2. This leads to self sufficiency in schools. They do not have to depend on heavy fees or federal grants or donations and this way they become accessible to all. The caste based reservation for education, jobs and promotions; responsible for social divide and strife; in many parts of the world; (especially India) can be rendered redundant and thus; peacefully and advantageously done away with, by consensus! 3. Through productive domain the hypokinetic stress, emotional stress of being dependent and intellectual stress of burden on memory and thinking is averted. 4. Due to productive domain, the dropping out due to lack of earning (as is common in case of millions of students in many parts of world) and then turning into helpless, vulnerable and cheap child labor would come down. 5. Being empowered, the students would not go through the stress of unemployment and turn into helpless, frustrated mental wrecks or criminals. 6. The emphasis on productive domain (and hence psychomotor and practical aspects) would bring down the necessity and also the capability and possibility to “copy” and associated crimes and corruption in procedures of examinations, certification, providing grants and so on! Most importantly; we have to introduce and incorporate examinations, which examine the actual skill, capacity or performance of the student, rather than his/her ability of repeating or reproducing things and/or copying. 20 % of the time be spent in physical activities Physical activities can include pranayama, sports, exercise, trekking, hiking, a variety of physical fitness training programs and methods to avoid monotony and improve efficacy. A variety of sports prevalent in every other parts of the world can make the programs more interesting, entertaining thereby promoting global unity. 20 % of the time be spent in personality (conceptual and spiritual) development and Personality development includes affective domain, spiritual domain and embodies broadening of perspective; through various means such as; NAMASMARAN, by hearting and chanting prayers, poems and songs, guest lectures, seminars, discussions on holistic health from guests from other states, countries, languages, cultures and different religions; thereby promoting global unity. In addition it also includes; educational tours and visits to places; where the student gets
  • 87. exposed to the different characteristics of nature and society; such as farms, gardens, sea shores, deserts, glaciers, laboratories, airports, government offices, share markets etc. 20 % of the time be spent in entertainment Entertainment that enriches the soul; not only should include playing musical instruments, dance, painting, mimicry, singing, storytelling, drama, movie etc. but everything that nurtures the affective domain and spiritual domain. 20 % of the time be spent on cognitive domain Development of cognitive domain can include teaching of languages, history, geography, mathematics etc with utmost emphasis on interpretation and relevance in day to day life. Thus typical irrelevant questions in the examination of history, languages, mathematics; should be totally done away with. The subject such as; commerce, economics, psychology, civics, philosophy, logic, sociology etc must include field work and made relevant to the present society. We must encourage maximum and daily person to person interaction and dialogue amongst the teachers and students; so that analytical, synthetic, contemplative, decision making, trouble shooting and problem solving capacities are developed optimally. The vicious cycle of stress distorting education and distorted education causing and multiplying stress in individual and social life; cannot be managed effectively, unless and until; a situation where millions are “imprisoned” in unproductive work and millions are forced into unemployment and inhuman cheap child labor; is eradicated. This can be done through holistic education policy and its implementation; at international, national and local levels; through the laws, government rules and public awareness, consensus and participation. The details of practical steps can be developed by interactions amongst the people active in the field of education all over the world. But we all need; 1, Perspective and conviction of Global Unity and global welfare 2. Readiness to accept and introduce physiological insights and principles in the holistic education 3. Readiness and openness to have dialogue with experts in other fields 4. Participation from the society and governments and the media including internet websites, so that holistic education activists all over the world; can have a meaningful dialogue and share views, work and experiences and may be, inspire others 5. Administrative proficiency and due care and concern for the physical capacities of the children (normal as well as the physically and mentally challenged) to avoid infliction of pain and trouble. 7. The opportunities for psychomotor activities and productive activities; without impositions.
  • 88. 8. Every kind of open mindedness and tolerance amongst teachers and students; so that better international relations can be realized. The physical, instinctual, emotional, intellectual, spiritual and economic empowerment and blossoming; in holistic education is integral to Total Stress Management i.e. individual and global blossoming i.e. global unity, harmony and justice i.e. holistic renaissance. Education is a phenomenon of understanding and realizing one's real nature and manifesting it. Education involves metamorphosis of an individual from pettiness to profundity. Education can also be conceived as acquiring "freedom" to express one's innate potential. Education therefore conceptually involves physical, instinctual, emotional, intellectual, technical, artistic, scientific, cultural training and growth of an individual. Its aim is to help one explore and manifest oneself in one's respective field in the light of self-realization. One can see that arbitrary acquisition or imparting of skills can develop an individual into irresponsible, adamant, petty and sometimes grossly antisocial yet an expert person. Such experts highly acclaimed as professional top brats generally do more harms to themselves as well as to the others rather than rendering service. On the other hand sometimes a student may be 'good' but lack the capacity to acquire necessary knowledge and/or skills. Hence imposing skill in such case becomes counterproductive from every point of view. NAMASMARAN if taught right from the early childhood in a systematic and caring manner, then the door to inner light and power is opened. Similarly one's vision is broadened, so that one can see what can satisfy one and simultaneously benefit the society. The educational programs if oriented around NAMASMARAN and complemented by training in various aspects of information and skills, then the teachers, students and the society would be truly benefited. In the olden days education in Hindus was apparently centered on God. Thus the soul of gurukul system was God realization. The temples reflected matured understanding of life, science, technology and art; not only in their architecture, but also in various activities. The temples and other educational institutions were evolved and established, in accordance with the pursuit and realization of truth. This is especially evident still but to some extent; in some Hindu temples in South India. Today; this essence of education is missing from the places of worship and the activities therein. This is partly because life has become more complicated and partly because of the failure of the policy makers to grasp and absorb the essence of education. Thus, the huge monuments of worship, empires of education, colonies of industries and kingdoms of political strength are treading in the direction of downfall, discord and destruction, due to dearth of the pursuit of truth and excellence. With NAMASMARAN one can recapture the lost glory and soul of education viz. the pursuit of truth. Learning and teaching endeavors for individual and social welfare can go hand in hand
  • 89. with, process of creation and production. NAMASMARAN as an integral part of every institution; would bring new life to the places of worship, sanctity to the places of education, honesty and generosity to the places of trade and industry, objectivity to scientific institutions and holistic and humane element to governments and decision making bodies such as courts of law. NAMASMARAN can revitalize every sphere of life and thereby can establish harmony, integration and co-ordination in all parts of the body of the society which are at present degenerating like ischemic (abnormally low blood supply) and paralyzed or diseased parts of the body. NAMASMARAN thus can eradicate the hypocrisy, alienation, degeneration etc. in various fields through the education true to life and make life true to the realization of ultimate reality viz. God / Truth. SUPERSTITION The need of beliefs is probably as old as history of life. This is clear from the beliefs seen in animals! The beliefs can be instinctual, emotional and intellectual. These beliefs determine our behavior and make restless and even miserable in their absence. The term instinctual is used here to indicate urge born out of an instinct. Animals have instinctual beliefs e.g. a dog has a belief that the master would never harm it, even if the master threatens it. Just as we are dependent on food, sexual appetite and other instincts, we are dependent on emotional solace of being loved, cared and wanted. All this goes unnoticed as it is taken for granted. The individual horizons broaden through emotional maturation and intellectual profundity. The nature of beliefs is replaced by “evolved” beliefs. Theories such as “big bang” or “organic evolution conceived by Charles Darwin” are intellectual beliefs termed “scientific”. They are based on the observations of “linear progression in time” in many apparent aspects of nature; especially from conception to death! Such theories based on apparent progress are subjective beliefs fondly shared and harbored by many; as scientific “truths”; often making them arrogant and inconsiderate. We often see these people condemning other beliefs and others‟ beliefs! But that does not make their opinions absolute truth! Their scope is restricted by sensory input (even if immensely multiplied by technology) they receive! Not merely, science and technology but even the ultimate thoughts in philosophy are lame in terms of capability to live without any beliefs and/or so called convictions! Beliefs of some kind or other; whether called superstitions, faiths, convictions, theories or principles; are crutches the
  • 90. mankind has been used to; and dependent on. This human frailty is biological, physiological and psychological and hence need not be condemned. Instead of harboring condescending attitude we should realize this “inevitability of some form of crutches” and become humble. Uncertainty is difficult to fathom; and to live with; even for a great scientist or a profound philosopher. It is almost incompatible with life of sanity! But it is possible if we live beyond time and space and beyond the senses. Is this possible? This is said to be possible through NAMASMARAN. One can try it and verify. NAMASMARAN AND LAW: Laws, Lawyers, Capital Punishment NAMASMARAN AND LAWS The stress is universal. It is ubiquitous. It is natural. It is inseparable from life. However; if it is not managed properly; then it becomes detrimental to individual and global blossoming; and even survival. Stress has been managed in many ways for millennia. The ways of stress management have been apparently changing as the stressors has been changing and multiplying. Hence the traditions, customs, conventions, decrees, commandments, laws, rules, regulations, administration, etiquettes and manners; and scientific inventions, discoveries, artistic creations and other modes of elevating, exhilarating, entertaining, consoling and soothing life; have limitations in terms of stress management; even though they have contributed tremendously in stress management; in the past! All these ways of stress management however; can be more accurate, appropriate and effective; in individual and global blossoming; if they are revitalized and refined in the light of the efforts to realize true self. Even the efforts towards self realization i.e. merging with; or actually “being the true self” or “being the immortal cosmic consciousness”; enable us to express the global perspective and benevolence in every walk of life; including the laws, rules, conventions; so as to in turn facilitate the progress towards self realization i.e. individual and global blossoming! Some of the salient features of such laws would be 1. NAMASMARAN would be introduced, taught and promoted as a core of life in general; but especially as a core of every training and education; all over the universe;
  • 91. 2. Holistic health (progress towards self realization) and Principles and practice of Holistic medicine; conceptualized as “All that aids in the insight of diagnosis, prognosis and prevention of disease and promotion of holistic health” would be promoted and taught at all the levels. 3. Holistic education would be conceived and promoted as; every training and productive practice that enhances the progress in self realization 4. Holistic progress would be every gain in every field of life enhancing the process of self realization. The “national and global progress” be measured or assessed from parameters; of individual and global blossoming and NOT on parameters; such as per capita income, GDP, number of mobile phones, TVs, computers, flyovers, two wheelers, four wheelers, and five star hotels. In absence of universal practice of NAMASMARAN; the laws would continue to be coercive, restrictive, throttling, suffocating and hindering the individual and global blossoming on the one hand; and destructive outbursts of protests in the form of crimes and violence; on the other. NAMASMARAN AND LAWYERS The laws are set of rules or codes of conduct. They are formulated at different levels. Thus, various multilateral pacts between many countries or those formulated in UNO are (or can be considered as) laws governing various nations. Laws formulated in the parliaments govern the respective countries. There are laws specific to states and local governing bodies. All these are supposed to be framed so as to achieve universal welfare. Besides laws there are government rules, which govern working of different departments. In addition; there are customs and conventions which govern different communities. Besides; there are religious precepts and decrees which govern members of the respective religions and interactions between different religions. The lawyers are privileged to be a part of the process of evolving and articulating laws so as to regulate individual and group behavior so that it becomes conducive to individual and global emancipation. They are also fortunate to have the opportunity to study and develop constitutions, which influence the perceptions and practices of various heterogeneous social groups. Restricting the role of a lawyer to merely pleading in the court of law is trivialization of his/her profession. To lose a genuine case because of loopholes and/or deficiencies in the content, articulation and implementation of a particular law; is frustrating. Alternatively winning of a criminal in being acquitted; is harmful to all in the long run. In short; the degeneration of judiciary can act as a lethal blow to society, irrespective of the country it belongs to. If a lawyer practices NAMASMARAN and transcends his or her petty self, then he/she would sense the acute need for efforts to improve laws continuously whenever and wherever necessary. This, the lawyer would appreciate as an integral part of his/her daily routine - SWADHARMA. If and when lawyers start feeling this way, then their life would be definitely happier and simultaneously the judiciary would be healthier because of their contribution.
  • 92. NAMASMARAN imparts objective perspective and vision, which are essential for being able to articulate accurate and appropriate laws. Otherwise the subjective perceptions and vested interests adversely affect the content and construction of the laws. One can give many examples of laws in many countries, which are proving either coercive or counterproductive with respect to the happiness of an individual and the society and harmony amongst them. This is precisely because of petty and subjective stands of the law makers. It is also due to the ignorance of those who submit themselves to these laws and those who implement them. NAMASMARAN can help the mind rise above every kind of pettiness, thus leading to increase in intellectual clarity and growth of conscience. It thereby helps in the development of strong remedial actions for rectifying the faulty and tyrant laws. NAMASMARAN can also give the strength to resist or oppose defective or bad laws and give ability to think critically before and during implementation of every law. It can give a clear vision to see pitfalls in the law and it can enkindle and enable the mind to do accurate and appropriate modification or construction of laws. Thus the victims as well as the implementers both are benefited. NAMASMARAN can thus free the society and individual from the damaging influence of darkness and savagery and help them live under the freeing and liberating influence of the wise and enlightened laws. Many professional lawyers later join politics and may become members of the legislative council or parliament, or other institutions which pass bills of various kinds. The lawyers in such positions can play a very important and excellent role in appropriate development of laws, through practice of NAMASMARAN. NAMASMARAN AND CAPITAL PUNISHMENT Should capital punishment be abandoned? The answer has to be evolved and articulated according to different situations by enlightened experts in the field. But I tend to think in following terms. Firstly; in principle; our punishments should be born; from the vision of global benevolence and not vindictive impulses (which appear justifiable; as they gratify our basal nature). Secondly; the laws should be such; that they help us to blossom. They should NOT harass and throttle the freedom of; common God fearing people on the one hand; and should NOT promote all varieties of crimes ranging from relatively innocuous mistakes and misdeeds; to murders and rapes. Thirdly; the laws should be simple to understand so that compliance would be much easier and commonplace and “law breaking” would be unnecessary and rarer. Even the need of lawyers would be reduced.
  • 93. Fourthly; we can curb the criminal tendencies; right from the beginning (when they are not as ghastly as they latter become); and prevent crimes to a large extent through holistic perspective, policies, plans, programs and their implementation. Fifthly; the nature of punishments; in general should be emphatically corrective and reformative to such an extent; that „deterrence‟ would ensue through correction and reformation. The point is; those of us in the field of law; can overcome; the streak of vengeance and violence in mind by sublimating it in “honest and effective concern” for universal welfare. This is possible through NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN; SIMARAN i.e. remembering God‟s name or true self). This way they can become enlightened experts and evolve and articulate the answer to the question about capital punishment. Till we grow beyond our subjectivity and prejudices; and notice the nascent criminal tendencies within us; we may not appreciate the value of all the foregone discussion. As we get more and more enlightened through the practice of NAMASMARAN; even more creative and constructive suggestions would emerge! NAMASMARAN AND MISCELLENEOUS ISSUES: Sports, Science, Hypnotism, Poetry, Ideology, Atheism, Virtue, Hathayoga, Miracles, Violence, Faith, Rituals, DEATH, Experience of NAMASMARAN, Beauty, His Desire NAMASMARAN AND SPORTS How is NAMASMARAN related to sports? Actually everything in life is inseparable from NAMASMARAN just every cell in body is inseparable from oxygen. The sports like any activity can be either originated from inner enlightenment and in turn; can be conducive to it; or they can emerge from inner darkness; and in turn lead to further darkness in and around. The same applies to the purpose of sports and tournaments. World over there are a variety of sports - indoor and outdoor. They are played for mere recreation as well as in the form of tournaments. Some sports are dangerous such as roving, skiing, whereas others such as golf, billiards etc. are relatively safer. Boxing, free style wrestling, motorcycle races, car races etc. can be life threatening. The camel races in some countries are not merely dangerous but cruel. The sports played on professional basis involve lots of petty politics and dirty competition. This has given rise to consumption of anabolic steroids, use of various tricks, spending of huge amounts on betting and rigorous training from very tender age. Sports, tournaments and competitions have acquired the dimension of highly arbitrary, highly artificial maneuvers and manipulations. The craze of medals and obsession of trophies; have introduced an element of indifferent cold bloodedness and have taken away the sportsmanship from sports.
  • 94. It is worth reflecting as to what all this signifies. Sports should be a vehicle to develop friendship. They should be a means to display skills. It should be an activity to bring people together and give feeling of participation. Sports should be a matter of physical and mental health and entertainment. Sports should be an activity to overcome the lethargy, lassitude and slumber. It should facilitate dynamism. It should reduce cynicism and depression. Moreover it should transform savage or barbaric enmity into civilized friendship and destructive tendencies into pursuit of creative magnanimity. NAMASMARAN guides us to orient and develop the sports in a healthier fashion and humanize them. NAMASMARAN also guides us about how to make sports facilities accessible to those who live in the remotest of the interior places. NAMASMARAN enlightens us about the sense of proportion in terms of expenditure of money, time, and energy in the participation and / or hosting of sports festivals and their benefit to common man. NAMASMARAN AND SCIENCE The process of acquiring the knowledge of one or more aspects of universe, the knowledge gained in this way and the empowerment one achieves in the terms of influencing the inner and outer environment as well as the happiness that results from all these, together constitute science. The common denominator of a variety of scientific approaches is and has to be objective vision. This needs no emphasis if one realizes the frauds that can result due to lack of honesty and integrity; and blunders, which can result from subjective analyses, interpretations, conclusions and applications. NAMASMARAN is remembering our true self, which is otherwise inaccessible to our subjective and superficial instincts, feelings and thoughts. It is a way of becoming objective and reaching closer to absolute truth. Hence it is an inevitable core of any activity in our life. Moreover NAMASMARAN evolves us from our position of pettiness to position of global benevolence. NAMASMARAN helps us transcend our cultural, religious, ideological, personal, national, political, social, emotional and other prejudices and biases, which otherwise result into egocentric, politically motivated, biased, and lopsided or out rightly fraudulent conclusions and findings. We would admit this, at least to ourselves, if we introspect. NAMASMARAN is a process, which provides the mind "centripetal" (towards one's core) direction thus preventing entanglement of one's judgment in these subjective factors. This process is similar to "return" of the rays back into the "SUN". NAMASMARAN thus facilitates the smooth transformation of subjective and individualistic physical, instinctual, emotional and intellectual processes into objective ones. One can verify for oneself and then appreciate that with NAMASMARAN the learning, teaching, planning, research and application as well as the implementation of ideas, concepts and discoveries / inventions in science begin to comprise the comprehension and manifestation of absolute truth. Some people who are often labeled “unscientific” call this truth by terms such as cosmic will, nature's design or God's plan for the universe. Mahatma Gandhi called this; inner voice. NAMASMARAN endows profound understanding of scope as well as limitations of the principles of science, thus making the science more scientific and more benevolent. It is
  • 95. therefore is a key to enrich science, make it more profound and make it truly beneficial to the mankind. One can easily appreciate from above discussion as to how in the absence of the practice of NAMASMARAN the scientific knowledge can remain sectarian, fragmented and disruptive due to the influence of pettiness, superficiality, utilitarianism and exploitative activities in so called significantly advanced communities. One can also see how in absence of NAMASMARAN the education of science can become coercive, methodologies can become cruel, research can become dehumanized and the planning can become antisocial and application can become even genocidal if and when they spring from subjective pettiness. NAMASMARAN AND HYPNOTISM The essence of NAMASMARAN as well as the result of NAMASMARAN is; increasing degree of selflessness. But what exactly is implied by the word selflessness here? It is the increasing ability to remain integrated, with true self! It is the ability to remain undisturbed and unperturbed; even if we lose or do not gain; as per the expectations of our petty self! In a way this also means decreasing expectations from; and increased readiness to give others. This is because of NAMA has nothing to offer us for our personal petty gratification. NAMA has no flavor, no taste, no melody, no beauty and no color. In short NAMA has nothing to satisfy the senses. NAMASMARAN does not involve intellectual satisfaction. NAMA is not a poem; therefore it cannot give emotional support or solace. NAMASMARAN does not involve a appreciation or applaud from the audience. NAMASMARAN is not a business and hence cannot help in earning money. Isn't it natural then that anyone who commits to and practices NAMASMARAN that doesn't serve any personal / petty gain become increasingly selfless in the course of time? Of course; instead of the lust for petty gains; fountains of universal welfare spring from the heart of a person practicing NAMASMARAN. Hypnotism experts, hypnotherapists or the individuals, who practice self-hypnosis, do so with a specific motive, which is not sprung from the victory over petty selfishness. Hypnotism or selfhypnosis is not aimed to; and cannot free; an individual from his/her tubular vision, restricted perspective and petty selfishness. In fact hypnotism is a technique. It may or may not encourage/pamper the pursuit of one's desires – whether rational or irrational. Hypnotism however, is a technique, which if used judiciously as an interim measure for temporary relief or certain personal benefits, may serve as a useful tool. NAMASMARAN on the contrary; is a panacea that assures highest essence of health, happiness and welfare for an individual and the society. NAMASMARAN AND POETRY It is not necessary to define poetry. It may not be possible also to give a definition acceptable to everyone. However, most of us are familiar with different types of poetry and the characteristics
  • 96. common to them. In general one can say that the poetry is an expression of the feelings such as love, care, devotion, attraction, aggression, ecstasy, agony, despair, frustration, suffocation, victory, contempt, bliss, humiliation, disgust, queerness, absurdity, wonder and laughter. The poetry that gives expression to the feelings or aspirations of billions of people and for millennia of years becomes the literary treasure and also a measure of human civilization. These are called epics produced in the human history. They have been inspiring human beings all over the world for thousands of years. It may be noted that the immoral sage poet Valmiki, who composed RAMAYAN, practiced NAMASMARAN. Dnyaneshvar, who composed Dyaneshwari, which is considered to be one of the finest examples of poetry, also preached and practiced NAMASMARAN. With NAMASMARAN the individual gradually loses his passionate attachment to his or her personal idiosyncrasies. Thus; the subject of expression or subject of poetry; shifts from temporary, personal and incidental emotional upsurges, reactions and prejudices; to objective universal perceptions, experience and aspirations. The content of poetry gradually sheds the veils or breaks the barriers; of religious, regional, national, linguistic, racial nature as well as barriers of other types. With NAMASMARAN the poet's expression breaks away from pettiness of all kinds and soars high in the realm of universal unity. Poetry becomes a transideological, transcientific, transreligious and transubjective expression of cosmic love that infuses every being eternally. Such poetry becomes an easy road for everyone to tread easily and happily; and reach the destination of personal and global emancipation. NAMASMARAN AND IDEOLOGY What exactly are ideologies? How did they emerge in the human history? What has NAMASMARAN to do with them? Ideologies, whether religious or otherwise and whether theist or atheist; are sets of human conceptions. Broadly speaking; these conceptions have two aspects. First is that they explain the phenomena in the universe or put forward their views or vision or perspective of the universe. The second aspect is; the framing of suggestions, opinions, laws or decrees meant for guiding the human behavior. In the distant past when there were no well defined ideologies; the human behaviors reflected biological instincts and possibly primitive emotions. This was similar to the behavior of animals. The characteristic of such behavior is that it is devoid of any deliberate planning and intentions. In the course of human history the awareness about one's behavior and awareness of one‟s feelings, instincts, thoughts, desires, dreams etc. went on increasing. Simultaneously, the understanding of the nature also went on increasing. The ideologies can be seen to have emerged as a result of the conflicts between; the actual human behavior and the ideal behavior conceived; and between different the views about universe.
  • 97. This led to the definitions and descriptions of a good or progressive behavior and retrogressive behavior; which appealed to different people, who gathered around a particular view point and behavior; which suited them. This was of course; influenced by biological, geographic, climatic and physical factors. The ideologies and the subsequent development of religious and political groups influenced the human behavior in terms global unification and amity; as well as global divide and destruction. Ideologies nurtured the human civilization as well as harmed it. Thus, one can compare and contrast the need based phenomenon of preying in prehistoric human beings and the idea-based phenomenon of genocides in "modern" age. One can compare and contrast the natural parental care evident in prehistoric man and the massive and arbitrarily designed educational courses and prolific yet barely effective writing on parental care in modern human being. One can also appreciate the instinct born spontaneous sexual behavior in prehistoric man and the idea-born complex sexuality (with innumerable aberrations and perversions) in the apparently forward, affluent modern human beings. What should we do? We have to understand that the ideologies have to be further developed in the light of enlightenment; culminating into a single ideology of global consensus. Through NAMASMARAN we can such a consensus with unity in diversity can be evolved. It can catalyze further enlightenment. The transideological realm of enlightenment, which is truly democratic, can be set open for one and all with the key of NAMASMARAN. This realm infuses everyone with new life that promotes natural ennoblement and development, instead of imposing certain patterns. NAMASMARAN sets an individual free from the divisive and restrictive binding of ideologies on the one hand; and sets him/her free from the obsession of imposing it on others. NAMASMARAN obviously helps one transcend one's own instinctual or barbaric obsessions. But in addition, through NAMASMARAN one helps others as well; to overcome their basal nature. Thus NAMASMARAN prevents us from being victims or criminals of the propaganda of ideological conflicts and wars. Moreover; NAMASMARAN empowers us in such a way that we can evolve the victims as well as the criminals of such wars. Ideologies generate and nurture love for one another in people of same caste, some nation, same race, same religion, same class, and same ideology and so on. Sometimes under the disguise of and slogans of internationalism and globality, "sectarian love" flourishes and as a logical sequel sectarian wars spread. NAMASMARAN takes us beyond the realm of "sectarian love" and "sectarian hatred" into the realm of true global harmony, true global unity. Through NAMASMARAN we begin to love not merely those who practice NAMASMARAN but also those who do not! We begin to desire the upliftment of even those who oppose NAMASMARAN. Experience of this realm is so sublime that it never ever prompts any individual to compel others about any modification in their thinking or behavior. That is why; I am not advocating anybody; but merely expressing my views about the practice, implications and significance of NAMASMARAN. The readers are not expected to believe or follow it. NAMASMARAN leads to a free and spontaneous process of self-realization and its expression, which in turn helps others also, in enjoy and express the same.
  • 98. NAMASMARAN AND ATHEISM Name of God chanted or repeatedly remembered by a member of any religion, faith or sect or even by a follower of Atheism (belief or convictions that God does not exist i.e. only that exists, which can be perceived or deduced intellectually) gets benefit. This benefit is in terms of loosening of the shackles of personality specific compulsive thoughts. This benefit is in terms of relief from the blindfold of cult specific obsessions and in terms of freedom from tradition specific dogmas. NAMASMARAN helps one to transcend the universe of individual consciousness. This is important because it is through this; that a person becomes aware of one's true self; and gradually realizes it. Subsequently, one identifies the continuity of the same with the true self of the members of the other religious organizations and nationalities spread all over the world. The wisdom or significance of NAMASMARAN is neither in the superstition in an imaginary God, nor in the atheistic belief in existence of merely what is perceived or intellectually deduced. Intellect has limitations and hence can be fallible. One can easily see that NAMASMARN shifts the very being from plane of individual existence to the plane of life that illumines the whole universe including space, time and levels of consciousness. NAMASMARAN is thus a key to unravel and experience the 'superstring' that links the whole of the universe. It is the key to share the realization of non-belief (atheism) in everything that appears and is subjective; belief (theism) in the self (NAMA) that is beyond all changes! NAMASMARAN makes us; true theist i.e. convinced of the supreme existence of truth (NAMA) and also a true atheist as we realize the relative vanity of all that is seen, perceived or intellectually concluded by fallible and limited capacity. Thus we gets rid of the dogmas born out of subjectivity and ignorance and rises above the illusory semantics such as atheism and theism, which divide us. NAMASMARAN AND VIRTUES What is understood by virtues; is the qualities which are reflected into perceptions, thinking and behavior beneficial to an individual and the society. Virtues make the man and society profound and enriched materially and spiritually. Virtues can be individual or social. Similarly virtues can be related to bodily activities, cultural activities and religious activities. Cleanliness or physical exercise is virtues related to bodily activity. Performing of Sandhya, pranayama, pooja i.e. daily worship are related to physical as well as psychological and spiritual development. Punctuality, reliability, honesty etc. are virtues with social dimension. But are these universal virtues? No! One can appreciate that the conventions, rules, norms, traditions etc. emerge as a function of individual and social consciousness. Even the legal systems as well as the constitutions of the nations in different parts of the world evolve as a function of social consciousness. However, one can see that the efforts to conceptualize virtues and articulate virtues; change and vary from time to time and place to place; due to characteristic environmental influences. This makes different groups of people perceive differently, think differently and behave differently. The yardsticks of virtues vary from group to group. This leads to development of group identities, which may
  • 99. include regional, linguistic, religious and national; and associated with pride, assertiveness, hatred, oppressiveness etc. The sectarian value judgment results into strife and wars. The 'virtues' become the cause of downfall. In short virtues do not remain virtues! Now a day; it has become almost impossible to differentiate virtue from vice. This is because the scriptures which hitherto guided with respect to virtues cannot do so with accuracy any more. This is because of enormous change in the social relationships. The advertising industry, modeling, computer industry, organ transplantation, genetic engineering etc. have raised unprecedented questions with respect to virtues. Let us take some examples. Taking bath in early morning, then taking bath at 5 O'clock and offering pooja may be a virtue in one setting, whereas working on a machine or performing caesarian section at 5 O'clock may be a virtue in another setting. Similarly; vegetarianism may be a most respected virtue in one community whereas eating raw fish may be inevitability in certain regions. In the same way; alcohol may be a taboo in some cultures but a daily routine in other. Similarly; after husband's death; getting married to his brother called NIYOGA could be a social norm in one epoch but unthinkable in the other. The custom of sacrificing animals as a matter of reverence to God; may be held in high esteem; at some point of time by some; while condemned at other point of time by others. Therefore in the present situation the task is to discover the essence of virtues, which embodies the common principle pervading and uniting the entire universe. NAMASMARAN transforms the individual and social consciousness and makes it transhistorical and trans-geographical. NAMASMARAN makes the consciousness rise above regional, linguistic, national, cultural and other differences. NAMASMARAN thus helps us to rediscover and realize the unity of the essence of past, present and future virtues as well as the essence of virtues world over. This is coupled with three processes 1) the appreciation and respect for the essence that unites and 2) flexibility, tolerance and consideration about the manifest forms of what others consider as virtues and 3) appropriate modifications in different virtues if and when required and feasible; in different situations in the direction of global unity. NAMASMARAN AND HATHAYOGA Hathayoga is a discipline, which has emerged as a byproduct of the pursuit of self-realization. It describes the eight (in some schools; (six and seven) aspects of human endeavor by which man can experience transcendental existence or his true universal self. Some teachers, however; emphasize on subjective sensation of bliss and various achievements referred to as SIDDHIS. In recent times Hathayoga is practiced and preached by many; as a means; of acquiring physical health, peace of mind, proportionate physique, memory, ability of concentration, stamina, social status, certificates, degree, jobs and money. Like any other luxury; it has become inaccessible to majority of the toiling humanity. The role of Hathayoga in social transformation/ welfare has become obscure.
  • 100. In today's society therefore the discipline of Hathayoga needs to be rebuilt on the foundation of spiritual wisdom and scientific reasoning. It is required to be charged with the power and quality, by virtue of which it can catalyze the individual development and the social development simultaneously. This can be achieved by NAMASMARAN. This is because NAMASMARAN helps us to discover and experience the "selfless self" around which every activity in the life can be organized. In short, NAMASMARAN helps us to give dimension of universal welfare and selfless wisdom; to every act in every field of life. NAMASMARN AND MIRACLES Whenever an individual performs anything which is not possible for the vast majority or anything that cannot be explained by known laws of nature; we call it a miracle. Mythologies from most of the parts of the world are full of descriptions of miracles or miraculous feats. Even the spiritual traditions are full of those individuals who have been said to have performed miracles. There are many accounts, which describe the miracles or wonders of nature. There has always been a halo of mysteriousness surrounding the miracles. The stories of miracles ignite the flame of curiosity, charge the sense of wonder and sometimes stimulate the obsession to possess miraculous powers. In many individuals the thoughts of miracles culminate into the developments of the delusion that they actually possess miraculous powers. Many individuals misuse the sway that the miracles have on the minds of people; and indulge in cheating. Many individuals surrender to such cheating; as a result of awe and fear about the miracles. Thus, in many instances miracles do not remain mere entertainers of innocent individuals. They become our enemies. It must be appreciated that the pursuit of miracles and that of material gains are not different in terms of pettiness. Similarly the arrogance born out of miraculous powers; is not different from that born out of material gains in terms of the degree of ignorance and spiritual void. It also must be realized that the coercion and oppression involved in subjecting others to powers of miracles is not different from the same involved in subjecting the others to material powers. Lastly it must be understood that foolishness and illusion involved in surrendering to the powers of miracle is in no way different from the same involved in prostrating in front of material powers. It may be clear from the foregoing why the classical spiritual texts condemn the pursuit of miraculous powers (Siddhis). NAMASMARAN is unique in the sense that it sets aside every kind of petty pursuit and helps the individual to become selfless even if an individual starts NAMASMARAN with an initial purpose of petty gains. Later on as he/she spends time in the practice of NAMASMARAN, he/she gets freed from that initial, petty pursuit. This is because NAMASMARAN is qualitatively different from techniques giving immediate material benefits. In short, NAMASMARAN saves us from the awe, fear or temptation of miracles. This is very important because, if miracles become tools of exploitation, goals of pursuit or objective of worship, then they can be as destructive and detrimental as any other petty thing. Miracles in
  • 101. themselves are like any other temptation and can be conductive to the downfall and destruction in the absence NAMASMARAN. NAMASMARARN AND VIOLENCE Living in the pursuit of liberation of one's own as well as the world; is itself non-violence. Non violence in other words; is constituted by; the actions, thoughts, feelings, passions and actions springing out from the selfless mind with concern for global welfare; or from non-subjective or impersonal considerations. According to many, non-violence pertains to avoidance of; or abstinence from the actions, feelings or thoughts, which may harm or damage other individuals or living beings. If we look at this with intense commitment, them it can be easily clear that this is not possible for a common person. The slogans and propaganda of non violence; advocating non-killing of animals; or non participation in the wars; without reference; to context are unrealistic. This sort of absolute non violence can make a common person‟s life absolutely miserable and totally neurotic. It must be appreciated that absolute avoidance of killing of any living being is almost impossible and unscientific for common people like us. Can we avoid killing mosquitoes, parasites, bacteria, viruses and even other pests? Actually can we avoid death? Aren‟t thousands of cells and germs dying every day; in our body? Aren‟t birth and death part and parcel of the cosmic panorama? Is it not ignorant and cruel to kill as well as avoid the killing; arbitrarily; for personal gains or for subjective reasons? This is why, amidst the widespread propaganda of non killing; there is worldwide prevalence of practice of even avoidable killing! Absolute avoidance of killing is a natural feeling of a Mahatma, a self realized soul as he/she has surpassed the boundaries of physiological living. But for us; nonviolence must be seen as an equivalent to becoming more and more selfless and more and more objective in our perspective, thinking and actions; and avoid indiscriminate and unnecessary killing. This is what is achieved by the practice of NAMASMARAN. Other methods of self-realization may not be inferior. But it appears that in most of such methods traces of subjective thinking still persist. Even if a person conquers killing instincts, sexual desires, the emotional attachment, the desire for possessions; and so on; some particular idiosyncrasy usually still remains and later assumes monstrous dimensions. This is because even a trace of subjective perspective tends to prompt the person to dictate or design arbitrary plans for the rest of the world. Therefore, to facilitate the cosmic desire to manifest through one's selfless state, vision and deeds; the practice of NAMASMARAN is essential and extremely useful. The actions, which flow through a person submerged in NAMASMARAN; are sure to be selfless, objective, full of cosmic wisdom and hence truly nonviolent. NAMASMARAN most effectively and universally
  • 102. averts the need to unnecessarily or indiscriminately kill any being; as the new era of global harmony would be ushered in the world. NAMASMARAN AND FAITH How is NAMASMARAN relevant to this aspect of life? We have to examine the phenomenon of faith in totality. Faith is a gut feeling. It is an inner judgment. Probably it is based on past experiences and subconscious learning. But it is notable that many of our activities are knowingly or unknowingly centered on faith. Thus, there is faith in our mind about our parents, our children, our acquaintances, our teachers, our doctors, and so on and so forth. Many transactions involving billions of dollars take place on the basis of faith. Even our pets show faith in us and vice versa. But everything is not so straightforward. The problem comes, when our faith is betrayed, or when we our faith. Is blind! The animals like dog have blind faith. But as we grow in consciousness, our faith is not that blind! We think and we doubt! We ask questions and we try to understand. We are confused and in conflicts. This is why; we started giving importance to analytical thinking, verification, conceptualization, corroborative information etc. But, though these have benefited us; they have also led to disintegration of interpersonal faith and trust. In the process of being inquisitive, we have become skeptical and suspicious. This has eroded our faith on the intrinsic unity of mankind; and we have lost a major source of solace and empowerment. What is the solution in such case? Can we abandon the intellectual and technological gains and go back to the state of ignorance? This is neither feasible not advisable. The movement of history cannot be reversed. It is obvious that attempts to reverse the historic process are bound to go in vain or may even prove counterproductive. The answer is to conquer the blindness in faith as well as the intellect born skepticism! This can be done by overcoming our ignorance as well as conflicts. How to do this? This can be done by deepening our comprehension of the word faith in philosophical parlance. The Sanskrit word for faith is "Shraddha". This involves understanding, internalization and experience of a phenomenon and accepting or rejecting it on the basis of this experience. Here it is experimentation with; ourselves instead of a laboratory animal other volunteers. Thus shraddha is an observation or a perception validated by and on; self. Shraddha is verified and evolved faith! Shraddha does not involve any crutches and support. It does not involve any expectation and any demand. Shraddha is strong feeling of self sufficiency. It involves spontaneous spring of love from within! There is no submission to any whims, fancies, ideas or dictates. There is increasing association with NAMA! At this point of time it becomes evident that the governing mechanism for the body is life. The governing mechanism for life is consciousness and the governing mechanism or the fountainhead for the consciousness (i.e. the soul of the consciousness) is God or cosmic consciousness. It becomes evident that one who is
  • 103. submerged in the ocean of love and drowned to "death" as regards his petty life, surely and at once springs back with eternal life. Faith, when gets evolved into Shraddha; we are no more blind, as there is nothing that can tempt us. We therefore do not get brayed or cheated. Shraddha embodies a strong bond of selfless love. Hence, petty pursuits cannot shatter it. Thus there is pure love and unity without expectations. Lack of shraddha in NAMA is equivalent to unfounded faith in the fallible and subjective instincts, feelings and thoughts (whims and fancies of self and others). This leads to vicious cycle of suspicion and strife. NAMASMARAN may be treated as unprofitable heritage, intellectual property or rather a liability. This is the ultimate; in suicidal and cancerous thinking. But these “paper tigers”; can be easily subdued by NAMASMARAN, the objective power! NAMASMARAN AND RITUALS Rituals are designed to facilitate divinity, through establishment of harmony and coordination amongst the members of the community. Many rituals practiced in Hindus have direct influence in terms of improvement in physical and mental health e.g. rituals such as sandhya (sandhya is a prayer practiced in certain sections of Hindus. It involves chanting mantras, 24 names of Lord Vishnu and pranayama useful in attaining holistic health), fasting, cooking of specific foods according to different seasons and occasions. Rituals such a marriage ceremony, thread ceremony (Initiation ceremony of a boy to learn the scriptures with commitment to apply the knowledge for the benefit of mankind marked by wearing a sacred thread called yajnopavitam, naming ceremony have importance in terms of order and amity in the society. Rituals such as Diwali (festival of lamps indicating symbolically the victory of divine over the devil), Ganesh Chaturthi (the worship of Lord Ganesh; the Lord of knowledge and enlightenment on fourth day of the ninth month in the Indian calendar Bhadrapad); or such festivals in other religious; are aimed at spiritual rejuvenation. They are meant for overcoming frustration, irritations, ego tussles etc. and enjoy humility, love and vigor in the memory of Inner Light i.e. God. Various incidences around which festivals are organized are significant, inspiring and guiding. For example, celebrating the killing of the demon Narakasura on the occasion of the festival of lamps i.e. Diwali helps the people reaffirm their opposition to inhuman elements; inside and outside. In today's context the social fabric all over the world is in a process of getting disrupted. This is because of losing the old wisdom embodied in the rituals as well as because of the hurricane of individualistic, petty and superficial values. This has led to intellectual, cultural and moral indifference and isolationism coupled with denial of rituals; or senseless, vulgar, absurd efforts to revive and re-establish the caricatures of the old rituals. It is essential to extract the essence of the rituals and adopt them beneficially. This cannot be possible by merely reading the scriptures. For that; sharing the vision of our ancestors is essential. This is possible NAMASMARAN. Thus; the rituals can be remodeled making them nonsectarian, without losing the sap of culture which is pure and without the side effects such as fanaticism, bigotry, cultural intolerance etc.
  • 104. NAMASMARAN thus prevents callous and dehumanizing implementation of rituals. It facilitates the realization of the vanity of the external features of rituals. It makes us liberal and flexible about external features. It thus preempts the coercive efforts to either annihilate the rituals and wisdom therein; or to arbitrarily impose them on the people of other religion/s. NAMASMARAN AND DEATH Where is zero? Where is nothingness? Where is death? Zero is extremely important and gives meaning to the language of Mathematics and its branches, ubiquitously spread throughout human civilization! However if we carefully try to search the origin of the concept of zero, we find that it is an arrangement to comprehend, explain and maneuver the fleeting phenomena! Existence of zero is only with relation to the three dimensions and what we refer as; past, present and future; and their influence on our brain. We indicate with the use of zero; the absence of a particular entity in that place and time with respect to us. Actually; how can zero per se; i.e. nothingness exist? The moment we say zero, it implies presence of time, space, and us. In fact; the origination of the concept of nothingness and its designation in terms of zero, (though in relative sense have tremendous practical value; in all transactions and scientific endeavors) have given rise to the dreadful concept of end and death! It has given rise to the concept of atheism i.e. non existence of anything like self or God. Actually; in absolute sense; zero does NOT exist. In fact; this realization gives us intellectual freedom from fear and hence great relief from the stress of thantophobia - the fear of death! Practice of NAMASMARAN is said to endorse this not only intellectually; but in terms of giving us a firsthand experience of deathlessness, immortality and eternal bliss. One can verify this through one‟s own experience! NAMASMARAN AND ITS EXPERIENCE NAMASMARAN is apparently a simple activity. But actually it is such a deep process; that it churns the entire interior of us. It brings out to surface; our basal and despicable subconscious instincts and emotions; of which we are not aware! We are shuddered when we actually become aware of them! We are actually afraid of ourselves and shattered! We are ashamed of ourselves and develop self pity also! NAMASMARAN is apparently a passive and unexciting activity; when compared with other activities involving sports, politics, money, romance, freedom movement, charity, glamour,
  • 105. fame! We can therefore feel let down in the world; by the deceptive glamour, glitter, fame, power; and feel that; because of NAMASMARAN; we have become defunct, redundant and dejected! These experiences are because of our ignorance of the scope and potential of NAMASMARAN. We actually practice it indolently to escape from the search of truth and its expression! We practice it; mechanically and parasitically in vain hope of petty gains and hence get frustrated! As we keep on running away from the roots of the individual and social problems; we prove ourselves morons in front of those, who do not understand and hence ridicule and/or condemn NAMASMARAN! The practice of NAMASMARAN; in awareness of the holistic perspective, thinking, emotions and actions; evolving within; is a great achievement. It is empowering, enlightening and enriching. It fills us with dignity and fulfillment! It takes us to the fulfilling and ultimate experience of at least the glimpse of individual and universal blossoming! NAMASMARAN AND BEAUTY Beauty is that which gives happiness to one's eyes, other senses and soul. Though it is said that 'beauty lies in the eyes of the beholder', there are some things which appear beautiful to almost all of us. Thus; the eyes free of greed, lust, despair, jealousy, anger, anxiety, fear, hatred, cunningness, deception, contempt, arrogance, irritation, frustration and indifference; make the face beautiful. The words of empathy understanding, encouragement, re-assurance, selflessness make the speech beautiful. The expression of quietude, peace, satisfaction, fulfillment and enthusiasm; makes the face beautiful with universal appeal. In short, genuine concern for the welfare of mankind, feeling of oneness with the others, consideration for the errors or deficiencies of the others and the activities in the direction of global emancipation, make the personality beautiful. These attributes result from the victory over the compulsion of one's stress (arising out of physical, emotional, social, educational, cultural, financial and other difficulties). Stress when efficiently conquered, cannot mutilate the inner as well as the outer beauty. Thus, the eyes whether picturesque or sunken, face whether proportionate or otherwise, speech whether flowery or simple, manners whether urban or rural, manifest utmost beauty. Everything in life can become beautiful, radiant and affable if and when it springs from the divine fountainhead in one's own being. This is precisely what happens through NAMASMARAN as a byproduct (though it is not the aim of NAMASMARAN). NAMASMARAN AND HIS DESIRE Suddenly in the New Year celebrations the noise changed into whispers and loud discussions.
  • 106. The news had taken everybody by surprise. Someone had noticed God Himself sitting on a nearby hillock. All of them agreed that this was a wonderful opportunity and great boon to meet Him personally. As they were approaching Him; someone said; “We always pray and put forth our demands and desire to God! But won‟t it be wiser to ask Him; His desire?” Even though it was unusual; ultimately all agreed on this point. As they reached God; they prostrated in front of Him and saluted in their different ways! As God asked them to tell what they wanted; all of them unanimously said; “This time; we have come to fulfill; NOT our desire; but YOUR desire! God laughed! He said; “Thinking this way; is a great achievement! You have come closer to me! Actually „my desire‟ operates through you as „your desire‟; even if you are unaware of it!! Your awareness and concern about „my desire‟ is also my desire! My desire is self sufficient and omnipotent! Instantly it becomes a reality! In this New Year and the years to come; the practice of remembering me i.e. remembering your true self (called jikra, jaap, jap, sumiran, simaran, NAMASMARAN) would spread in all the continents, nations, provinces, cities, villages, homes, institutions, industries, hospitals, farms and every nook and corner. Further; this practice would not be aimed at petty gains! It would be selfless! It would blossom into holistic perspective, policies, plans and programs and their implementation! The spiritualism and materialism, theism and atheism would be culminated in holistic renaissance, superliving or individual and universal blossoming! The profundity and prosperity would go hand in hand! Individualism and socialism would be culminated in; Self realization and SAMSHTI YOGA; respectively!” The people were thrilled to hear all this! However; one of them, who was very curious to know; how this could happen; asked; “But how would all this happen?” God said; “75 trillion cells unite and live in unity, complementarities and harmony in human body! Every cell participates in its own well being and also the homeostasis i.e. wellbeing of the individual! In this same way; every individual; from every nook and corner of the world; would participate simultaneously and inseparably; in his/her own wellbeing as well as that of the universe!”
  • 107. NAMASMARAN AND SOCIETY Total stress management, Delight of unity, Globalization, Maan Ganga, Soliloquy of a media person, Maya Siddhi Stress Technology, Caste system, Jap, jaap, jikra, sumiran, simaran etc TOTAL STRESS MANAGEMENT Total Stress Management (total well being, holistic health, superliving or holistic renaissance) includes holistic perspective, policies, plans, programs and their honest implementation. Some of us argue that we (and others) undergo stress because of our past deeds ('poorva-sanchit' or 'prarabdha'); and hence we should accept stress as God‟s desire and be happy. This logic is applied to the social evils as well. They ask; can we be happy even if all the material needs are granted? Can they give total fulfillment of life? The answer is “We may not be happy; and fulfilled; merely by the material pleasures themselves; unless; we are oriented to our true selves.” Are we not unhappy because of our ego? The answer is; “Ego is a root cause of unhappiness. But material needs have to be optimally fulfilled; to eventually transcend the ego.” Isn‟t the world unchanged; even when so many great people toiled for its improvement in the past? Aren‟t such efforts useless and futile? The answer is; “It is true that the world appears „unchanged‟ because; our vision is still shackled in our own biological limitations. But as and when we transcend these limitations; we „see‟ the benevolence of the great people and their efforts no more appear futile!” What is the use of such efforts; if we have to leave everything; when we die? The answer is; “There is no „use‟; if we look at Total Stress Management; with greed, for profit, for material benefit in a utilitarian manner; like mortal beggars! But Total Stress Management itself becomes a source of ambrosia for one and all; as we steadily experience our own immortal self!”
  • 108. Many of us; become either the victims or the causes of STRESS; even as; they are well meaning, polite, gentle, charitable, innocent, honest and good in general! For others; Total Stress Management is an essential and holistic expression; of the empowerment and enlightenment of NAMASMARAN; in personal, family, occupational and social life; like oxygen, which they breathe; without any expectations and questions! They say; "If the social problems are due to poorva-sanchit or prarabdha, then; our efforts to solve them, impulsively and compulsively; is our poorva-sanchit or prarabdha! They say;"Total Stress Management" is an inevitable part of their essential daily routine!" Interestingly; those practicing, promoting and propagating NAMASMARAN; as well as; those not doing so; actually participate in; Total Stress Management (total well being, holistic health, superliving or holistic renaissance); by contributing; the fervor, motivation and driving force; and analytical, operational and technological skills; respectively. DELIGHT OF UNITY Many of us are convinced that NAMASMARAN takes us from subjectivity; to objectivity, to the root and seed of universe and to immortality! However many of us question about its uniqueness, supremacy; and its insistence and generalization. Thus; some of us feel that there are many people who do not practice NAMASMARAN; yet serve the universe in different ways e.g. through; scientific and technological research and social service. Some of us feel that; consideration of the merit of other ways of self realization; is also important. It is true that the creative geniuses in different fields contribute to the universal blossoming without practicing NAMASMARAN. Whether a person is creative genius or not, whether he/she is happy and fulfilled or not, whether their contribution has really helped the universe blossom or not; is judged by us! These are our subjective opinions. These are a rebased on appearances. These are not absolute truth. . But it is they; who have to express if or not they reached the final destination viz. the experience of immortality (AMRUTANUBHAVA); like Saint Dnyaneshvar. As far as the merit of the other ways of self realization is concerned; it is for those who have experienced immortality or are convinced to reach immortality through those ways; can preach them. For us, who are convinced about NAMASMARAN and its scope and potential; it is fair to practice NAMASMARAN steadfastly and share (not preach) the vision, conviction and/or experiences; with others, without being critical about the other ways (about which, we have no experience).
  • 109. But suffice it to feel and express; that ultimately all ways converge to the universal harmony and eternal reality. NAMASMARAN AND ITS GLOBALIZATION Disciple: Master; we don‟t see any great improvement in ourselves, in spite of practicing NAMASMARAN. Thousands of people apparently not practicing NAMASMARAN are far better than us not only in prosperity and power, but in behavior and their service to mankind also. If this is so; then what is the sense in trying to globalize NAMASMARAN? Guru: My dear! Don‟t compare yourself with others. For exact comparison we need the samples with same species, sex, age, occupation etc; so that the comparison becomes meaningful. Those, who do not apparently practice NAMSAMARAN; but are “better”; could actually be oriented or connected with NAMA in some other way; or they might have actually practiced NAMASMARAN; in their previous lives. Moreover your impression that they are better than you; is a subjective perception. It could be deceptive. Hence; you should not compare yourselves; with others. You are on right track and are improving; though the improvement may not be as per your expectations; or to your satisfaction! If your efforts to globalize NAMASMARAN; are adulterated with condescending attitude to “improve others”, or improve the world as per your vision, then you are bound to be in anguish! You are sure to be trapped in self doubts, uncertainty and diffidence; about what you are doing! You are bound to be hurt and frustrated; or even feel guilty! Remember; globalizing NAMASMARAN is and has to be; as natural and as consequential; as the light of a lamp; or the fragrance of a flower! It has to be with the understanding; that NAMA is already global; universal, cosmic and beyond time; though; its manifestation as NAMASMARAN; and its benevolence in other forms; manifest at appropriate times and through appropriate individuals! This often appears (of course erroneously) to us; as “our achievement”! Disciple: Thank you Master! Now I seem to understand the relationship between NAMA and NAMASMARAN and our role!! NAMASMARAN AND MAAN GANGA GONDAVALE Maan is an area; in the state of Maharashtra, in India. The districts; sharing this area; are Satara, Solapur and Sangli. Gondavale (India, Maharashtra state, Satara district, Maan Taluka) is surrounded by places such as Dahivadi, Pusegaon, Koregaon, Mhasvad, Aatpadi, Satara, Phaltan, Maini, Vita, and Tasgaon. It is about 60 to 100 km from Sangola, Pandharpur, Pune, Sangli, Miraj and Mahabaleshvar. It can be reached from Mumbai, Panvel, Vashi, New Mumbai, Lonavla, and Thane; by road; in about 5 to 7 hours by express highway.
  • 110. Millions amongst us visit Gondavale with inexplicable and utmost attraction, love, devotion, dedication, reverence and innate piety; towards the incarnation of ultimate truth viz. Sadguru Shri Brahmachaitanya Maharaj Gondavalekar. Many of us participate in the daily activities (conducive to individual and global blossoming) called NITYOPASANA (nitya = one which continues uninterrupted and upasana means getting nearer to God or truth). Some of us are involved in daily maintenance and management; while others are active in programs such as ANNA DAN (serving blessed food i.e. PRASAD) and GOSEVA and GOGRAS (caring and feeding the cows). All these activities are commendable! We salute the reverence with utmost respect. But in spite of all this; the plight of the river Maan Ganga, where Shri Gondavalekar Maharaj spent his childhood; brings tears in our eyes! The miserable and pathetic condition of Maan Ganga on the banks of which; Gondavalekar Maharaj played during His childhood, hurts and disturbs deep inside! A feeling of guilt creeps in the mind prompting that; neglecting Maanganga amounts to; disregarding our own reverence towards Shri Gondavalekar Maharaj! This is especially so on the background that the area around Gondavale; is drought affected and the importance of healthy river cannot be overemphasized! It is hoped that NAMASMARAN would inspire and motivate our conscience, wisdom, talents, expertise, managing capacity, technical skills, and coordination amongst many; to start and expedite the actual process of healing and revival of Mother Maanganga! It is hoped that as a result Mother Maanganga would nurture us with; not only water but the spiritual nectar for centuries to come and regenerate and rejuvenate us! NAMASMARAN AND SOLILOUQY OF A MEDIA PERSON If I; a media person; were to introspect honestly; then I would make the following statements. The media has to be realistic. Reality transcends what merely appears. Reality embodies the unseen undercurrents of blossoming future; amidst what is apparent, confusing, depressing or maddening! Media has to express explicitly and convincingly; the realization of the sublime aspirations of the people of the world. But this is not easy. We the media people; like all others; are usually dragged by our instincts, passions, temptations, vested interests, pressures and so on. We are more likely to get enamored by the glamour and glitter; as we are always exposed to it! We are impressed and adversely influenced by the people, their weaknesses, their fallibility and their values based on superficiality and pettiness. In turn; we may also; be influencing them adversely; with our values!
  • 111. As a result; we spread the weaknesses and weakening and perverting values through powerful media to rest of the society, the readers, the listeners and the viewers! In fact we; the media people; seem to be caught in the unending pressures of the glamour, glitter, petty politics; opportunism; and power, nuisance value, cynicism, personal temptations and so on. We seem to lose the vision of blossoming; of our own and that of the mankind, in the course of our job! We seem to get degenerated in that sense! But it is important to note that everyone including us, the media people; who are shrouded by the forces of degeneration; have a definite and realistic hope! This realistic hope comes from NAMASMARAN, which is remembering our true self. NAMASMARAN can protect us; the media persons; just as everyone else; from the disturbing and stupefying illusions and delusions created by rapidly changing environment inside and outside! NAMASMARAN, MAYA, SIDDHI, STRESS AND TECHNOLOGY Technology has made many things, thought to be impossible in the past; easily possible! In common language these technological feats could be conceived and appreciated as extraordinary achievements. In spiritual tradition such achievements (though through different means and ways) are called SIDDHIS. ADWAITA philosophy refers to the internal and external universe as MAYA or MITHYA, to indicate and convey its changing, fleeting and hence deceptive nature. I conceive MAYA as relative reality as distinguished from absolute. Technology validates this perspective in many ways. It is through technology (modern siddhis) that we realize that; on the one hand; what we „see as reality‟ in the immediate vicinity with naked eyes; is only „apparent‟; what we „don‟t see‟ e.g. electromagnetic radiations is a „reality, which is not apparent‟. The transmission of news on the news channels of electronic media; validates with great impact, that every situation, every person, every success or failure and every moment, are ephemeral, transient and fleeting! The internet highlights the fact, which is not appreciable to otherwise intelligent mind; that millions of people are reading and thinking about what is uploaded; and millions of people are engaged in different activities beneficial or harmful to mankind. It is however necessary to appreciate; that whatever is apparent through technology is also fleeting and superficial. In other words, it is also; relative reality and not absolute!
  • 112. In fact, my hypothesis is; technology can create; illusions, delusions, hallucinatory effects; leading to pleasant and unpleasant feelings, elation and depression and also schizoid and multiple personality like behavior. This is due to the larger than life and hence unrealistic presentation of movies, serials, reality shows, advertisements and even news and other reports! The technological feats (siddhis) thus can unveil the MAYA on the one hand and create far more illusory, deceptive and destructive “replications of MAYA” on the other! What is absolute? We find ultimate culmination of our life in the absolute or cosmic consciousness. It is in this cosmic consciousness that we experience the ultimate of bliss, peace, and harmony; and the way to this “absolute” is NAMASMRAN! We should not believe and accept or disbelieve and discard this blindly; but verify this conviction; on the basis of extensive study, discussion, contemplation and most importantly, the practice! NAMASMARAN AND CASTE SYSTEM Merely belonging to different castes, different religions, or merely following certain customs, which are running through the generations in a family and a community; does not make us discriminatory, unjust, prejudiced and communal; and does not produce STRESS of communalism! According to the world book dictionary, communalism refers to self-governance of a commune or communes and this is a kind of federalism. Communal means related to commune. In Sanskrit there is a SUBHASHITA PINDE PINDE MATIH BHINNAH KUNDE KUNDE NAVAM PAYAH JATO JATO NAVACHARAH NAVA VANEE MUKHE MUKHE The meaning of this SUBHASHITA is simple and enlightening. It boosts the spirit of tolerance. It implies, every individual has different intellectual capacity, every source of water contains water with different characteristics and composition, every community has different tradition; and different linguistic expression is present in every individual mouth! But in India this word has different connotation. In India, communalism implies disproportionate pride, concern about one‟s caste, tribe, religion or any such group and disproportionate contempt, hatred and prejudice about those of others.
  • 113. This is almost always associated with practices harmful to others. Communalism has become an everyday problem. It has infiltrated every walk and every stratum of life; like a cancer. Thus different political parties, varieties of unions, various organizations; and associations are diseased with communalism. Similarly, policies regarding employment, promotions, admission to different educational careers, competitive examinations in almost every sphere of life have been infiltrated by communalism. To understand and overcome the menace of communalism and bring about harmony and justice in society effectively; we have to understand the caste system and the caste specific job distribution that has come into existence and remained for centuries. The caste system in India was evolved on the physiological principle of homeostasis where many different type of cells perform different functions so as to maintain constancy of internal environment and thereby health of the organism. It was based on the principle of a variety, complementarity and harmony in nature. Thus the emergence of caste system was based on the observation that neither in body nor in nature the individual components perform the same work or job. In fact this kind of “equality” is dangerous. Complementarity of components is important and conducive to health. This entailed distribution of different jobs. This distribution of the jobs initially depended on the capacity. However the distribution of jobs gradually became independent of the capacity and started depending on one‟s caste. How could have this happened? It appears was because of the observation; that the tissues performing a particular function in body; give rise to the cells with the same functions. Secondly; there is heredity in nature. The mango tree gives mango fruits, banana tree gives banana and coconut tree gives coconuts. The offspring of a tiger is a tiger and offspring of a cat is a cat. Thus the fact the tissues give rise to daughter cells performing the same function and the plants and animals reproduce their own replicas; was probably extrapolated to the human society. It must have been thought that such heredity must be working in human beings also. In fact, such extrapolation must have been buttressed by the observations that children do carry the traits of their parents which may include, from mathematical talents to musical skills, besides physical constitution and looks. In fact even today we use expressions such as “There is music in his blood”, “There is acting in his blood” “There is business in his blood” and so on. These expressions are based on observations of centuries. So every community was seen or perceived as a particular organ or tissue, which would give rise to specific type of cells; and sub serve the homeostasis in the organism viz. holistic welfare or blossoming of the mankind! The second reason for this change must have been due one of the most prevalent concepts viz.
  • 114. KARMA PHALA SIDDHANTA. In Marathi this is expressed as KARAVE TASE BHARAVE. In English this is expressed through “As you sow, so you reap”. This concept gives a basis for why a particular child is born in a particular community or caste. This led to the notion that those who are born in a particular caste are born according their deeds in the past life. This lent a conceptual foundation for the stability and continuance of the caste dependent job distribution. So every individual in a particular community, caste, sub caste; was conceived as a particular individual cell in a tissue; best suited for the function of that tissue. Now it can be appreciated why there were restrictions on all the communities (analogous to organs or tissues) to do a particular job. Obviously this was to achieve social homeostasis (analogous to homeostasis in an organism). Clearly this was to avoid competition based on petty selfishness and unabated personal ambitions, which could, jeopardize the welfare of a society (analogous to endangering the homeostasis and life of an organism because of different tissues competing to perform the same functions). The caste system also had one more and important aspect and that was punishment at local level. This punishment depended on the nature of “crime” or “sin” and the verdict of the traditional beliefs, conventions and consensus. This particular system included the punishment of out casting i.e. ostracizing. Out casting means; removing out of the community. The person or a family could not live in; and get any facilities from their community. There was total noncooperation. This was a kind of imposition of sanctions. Those who were out casted were condemned to live as the outcaste. This system of giving “justice” by consensus; apparently did not have any provision for the upward traffic of the out casted “lower” castes, who actually were not merely the conquered people or slaves. They included the “upper” castes individuals and families, which had to enter into “lower” castes because of what was then considered a “crime”. However one does not know with certainty whether there were any ways of absolving from those so called “crimes” and promoting to “upper castes”. It is well known in India that the father and mother of the world famous saint of 12th century, saint Dnyaneshvar were out casted and forced to commit suicide; for their “crime” of going against the then prevalent code of conduct. Today most of these “crimes” may not be considered as crimes, blunders or even mistakes; because of the individualism, superficiality, pettiness as well as ideas of (right as well as wrong) freedom.
  • 115. It appears that these castes, which were forced to live outside the villages, were declared untouchable. Due to the same notion of heredity, which consolidated caste system, their progeny was also considered inferior and forced to stay out of the village border, was made to accept dirty jobs and was declared untouchable. This is why; many villages in India used to have and still have; in many regions, the formerly untouchable people staying beyond the boundaries of the villages. The caste system as such; has been primarily; a result of all that has been said above and possibly some other factors. But it was not a conspiracy. However; it became unjust and perverted; through the subsequent influence of many other factors such as vested interests, misuse of cultural superiority and authority, emotional blackmailing, exploitation of gullibility, religious persecutions, outright sadism, brutality, foreign invasions, forcible conversions, fear of the unknown, fear of the society, etc. The theory that caste system was a conspiracy; can prejudice and mislead; the young and innocent people; and can create division, hatred and strife; amongst different castes. It can generate and aggravate the vindictive attitude of vengeance amongst some and the morbid sense of guilt in the others. But since conspiracy theory does not go to the root cause; it cannot solve the burning problems of the billions. In fact this has been vindicated by the turbulent history of many ad hoc measures; such as; reservations and other caste-caste interactions in India in last several decades. The fact that the caste system did not develop as conspiracy can be clearly evident if following points are considered. 1) Caste system to be the conspiracy has not primarily been a result of political wars or religious wars also. The subsequent influence of such factors; however; cannot be entirely denied. 2) Political, dictatorial, oppressive, exploitative reasons appear too simplistic to explain the phenomenon of casteism and untouchability, which has spread all over India and in every nook and corner of even the interior most parts of country (which were ruled by extremely different rulers with extremely diverse backgrounds). 3) Caste system has not been a conspiracy; because; it has not been primarily a result of winnerloser relationship. If that had been the case then there would not have been as many restrictions on certain “upper” castes as have been there in India. 4) If there had been winner loser relationship between two groups then one would have found fairly uniform characteristics amongst “upper” and “lower” castes. This is not so. Everyone
  • 116. would agree that there is mediocrity in so called “upper” castes and there excellence in so called “lower” castes. In fact almost all types of people are seen in all the castes. This applies not only to capacity but also to morality and social commitment. 5) The skin complexion of the individuals from “upper” castes and “lower” castes is also not uniform. Thus “upper” castes are not uniformly fair in complexion and the “lower castes” are not uniformly dark in complexion. 6) Caste system was not based on equality. But it was basically and to start with not based on inequality, injustice and exploitation also. It was based on; as is said earlier; the interpretation of homeostasis, heredity and complementarity, and its extrapolation to society, social harmony, social stability, social order and optimal social blossoming in holistic health. 7) In the ancient times; most of the rulers and great scholars were NOT Brahmins and the scriptures were the products of general consensus and not of a creation of a particular community. These scriptures (MANU SMRUTI, PARASHAR SMRUTI, VASISHTHA SMRUTI, NARADA SMRUTI, and YAJNAVALKYA SMRUTI) were codes of conduct for different age groups, different professionals, and different members of the family etc; and not merely for “lower” castes. It has to be appreciated that because of this, even as most of the saints did not practice caste discrimination, religious discrimination or any other kind of discrimination for that matter, they did not condemn or allege the Indian scriptures with malicious and vicious intentions. This was because they knew that by condemning them, the old wisdom of social homeostasis would be lost and by supporting and practicing it; the exploitative, coercive and inhuman element would be justified and would continue. For this reason they chose the middle way. The saints did not make any disruptive and provocative allegations; because they knew that this could not eradicate the evils of caste system. They knew the way for this was; opening of the floodgates of enlightenment and empowerment for one and all. This is why; they spent their lives in trying to open the floodgates of enlightenment and empowerment for one and all. From the work of the saints it appears that the saints had diagnosed the flaw in the caste system; and hence foreseen and predicted; the end of caste system (without losing the essential concept of social homeostasis) through generalized enlightenment and empowerment; irrespective of caste, religion, region. Actually this is of paramount importance and inevitable in annihilation of caste system, though it is not understood or is neglected.
  • 117. The saints suffered during their lifetime because of the harassment from callous, rigid, orthodox and inhuman conservative elements; and centuries after their death; still continue to be misunderstood, misquoted, condemned and ridiculed by many misguided elements! The major flaw; in the caste system that rendered it extremely exploitative, coercive and inhuman; is the omission or ignorance of i) Human beings are different from tissue cells, mango, coconut, tiger and cat; by virtue of greater freedom and flexibility ii) tissue cells, mango, coconut, tiger and cat do not have the choice and freedom in health; to transcend their tissue characteristic, mango-ness, coconut-ness, tiger-ness and cat-ness. In contrast human beings have this potential and hence must get choice and freedom to transcend their caste characteristics, the process which is called enlightenment or self-realization. The saints seem to have realized that the children are not of the parents (to get exactly the same characteristics or to be blamed for the “sins” of their parents), but they come through the parents. The saints also seem to have realized that it is a great fallacy to condemn someone as sinful; merely because of being born in a particular caste; and punish him/her for the so called sins/crimes of the past generations or past lives. The purpose of this article is not to glorify or to condemn anybody, or to describe the detailed history of caste system but only to i) conceptualize the theory of the emergence of caste system based on the understanding of physiology and ii) having gone to the root of the caste system and the main determinants of the caste system; take it to its logical end by blossoming everybody; at individual and global levels in every possible way! This implies that everything coercive in caste system would come to an end and the wisdom of harmony and complementary would continue. If we wish to conquer the stress resulting from caste system; then we have to learn the root causes of its development and functioning as is described above. Secondly; we have to understand that we are never; “mere exploited” or “mere exploiters”. We harbor within us; an exploiter and an exploited simultaneously. We are never; mere Brahmins, kshatriyas, vaishyas and shudras. We harbor within us a Brahmin, Kshatriya, vaishya and shudra; simultaneously within us. In fact; any such division; in terms of class and caste in the society; even though tempting; is simplistic and superficial. It never takes us to the roots of castes. If we study physiology, then we would realize that we have different control mechanisms, which control our thinking, feelings and our behavior. Thus we have prefrontal cortex and the sensory, motor and association areas of brain, limbic and autonomic nervous system, sub cortical brain and neuroendocrine parts, and endocrine, metabolic and spinal mechanisms in order of evolution. Our perspective, thinking, feelings and behavior; in individual life and social life; are determined by a certain control mechanism predominant in our life.
  • 118. Roughly speaking; predominant control of prefrontal cortex and the sensory, motor and association areas of brain; makes us Brahmins. If we are predominantly governed by limbic and autonomic nervous system; then it is being Kshatriya; and if we are being predominantly governed by sub cortical brain and neuroendocrine parts, then it is being vaishya. If we are predominantly governed by endocrine, metabolic and spinal mechanisms, then it is being shudra. If we are predominantly governed by endocrine, metabolic and spinal mechanisms, then we are bound to have prevalence of exploitation, pettiness, jealousy, hatred, fanaticism, fascism, lust, cruelty, crudeness of every kind; inconsiderateness, indifference, intolerance, selfishness, sectarian perspective, violence, treachery, cruelty, betrayals, cheating, crimes, filth, diseases, and accidents and so on in our individual life and; if we are in majority, then in our social life! In other words we are bound to create hell for ourselves and others. Let us be clear that no amount hue and cry can bring about blossoming in our individual and social life when we ourselves are predominantly governed by endocrine, metabolic and spinal mechanisms (lust and pettiness) i.e. being shudra. If we are predominantly shudra; then we are not likely to oppose exploitation. In fact; knowingly or unknowingly we are likely to promote our own and others‟ exploitation. What would happen if we rise from shudra life into vaishya and Kshatriya life? Would it bring about harmony and happiness in our life; in absence of predominance of the sensory, motor and prefrontal cortex of the brain? Predominance of vaishya and Kshatriya controls; in our life; gives us material progress (increase in ideas, innovations, trade, industry, import, export, technology, crafts and arts, and military strength and so on) in individual and social life. But individualistic, selfish, competitive, restless, ambitious, subtly exploitative and subtly violent trends multiply in individual and universal life. The external ornamentation would increase. The glamour increases. The glitter increases. The pomp and pride multiply. But all these flourish without the holistic approach that involves inclusive growth! Hence; fragility, fickleness, impatience, pessimism, cynicism, suspicion, aloofness, irresponsibility, recklessness, belligerence, vagrancy, chaos, cacophony, separations, divorces; and subtle, silent, sophisticated, cunning and organized (in addition to crude violence) violence towards one‟s own self and others; in individual and universal life increase! Hence we need the predominance of the control of prefrontal and sensory-motor cortexes i.e. Brahmin element i.e. the control of conscience and enlightenment in individual and social life! We can conquer the stress of exploitation in individual life and by becoming a majority in the society; we can conquer the stress of exploitation in society. In other words; we would conquer the stress of exploitation by Total Stress Management embodying individual and universal blossoming; even as shudra, vaishya, Kshatriya and
  • 119. Brahmin elements are inevitably present within us; and in the society; through the enhancing the predominance of BRAHMIN or BRAHMANA control or control of prefrontal, sensory and motor cortexes. This is achieved by a continuous process of conscious evolution through NAMASMARAN (and other adjuvant means according to different cultures; from childhood). This is associated with blossoming of the perspective, thoughts, feelings, aspirations, conceptions, articulations and overall behavior conducive to individual and global blossoming. Holistic politics, holistic economics, holistic education, holistic health, holistic medicine, holistic agriculture, holistic industries, holistic trades, holistic banking, holistic art and literature, holistic sports and overall holistic way of living; become reality in the process of being controlled by the BRAHMIN or BRAHMANA element within us; or becoming BRAHMIN or BRAHMANA. This invariably associated with vitalization, promotion, regulation, coordination and harmonization of the KSHATRIYA, VAISHYA and SHUDRA elements; inside and outside; and blossoming of individual and universe, as envisaged by Saint Dnyaneshvar of Maharashtra! We all; irrespective of birth have the privilege and opportunity to evolve as BRAHMANA and participate in the process of blossoming of one and all! If we are able to “see” the unapparent undercurrents in the world; then we would be ecstatic to notice and participate; in the rapidly globalizing process; of evolving as a BRAHMIN or BRAHMANA; facilitating the individual and global blossoming; through NAMASMARAN! In absence of this; while evolving out of the caste system, mankind has already begun to be plagued by and suffer from; individualism, pettiness and superficiality. Those, who attribute all the evils to the caste system in India; must be explained; that; in rest of the world; where there was no caste system (like that in India), individualism, pettiness and superficiality are playing havoc and proving to be malignant and fatal! We must learn from the saints; the importance of opening the floodgates of self realization (NAMASMARAN); to people irrespective of caste, creed, race, religion, nations; and study, practice and promote; the Total Stress Management, which embodies holistic perspective, policies, plans, programs and actions; for individual and global blossoming; through international laws, rules and conventions; in holistic healthcare, holistic productive education, and every field of life! As and when this begins, everybody would become self reliant, independent, empowered, self sufficient, and enlightened; and the ad-hoc steps such as reservation policy, free education, concessions, free food, subsidies, loan wavers etc; would become redundant and unnecessary. Moreover; majority would begin to realize that in absence of this; even 100 percent reservations
  • 120. in parliaments, assemblies, jobs and everywhere; for that matter; would NOT solve the problems of the suffering billions. NAMASMARAN, JAP, JAAP, JIKRA, SIMARAN, SUMIRAN etc The great seers see the underlying of unity amidst apparent diversity. They live in the plane and the spirit of unity! However; some of us often knowingly or unknowingly stick to some rigid disciplines, which often assume the form of rituals. This is useful and necessary to preserve the heritage of the seer. It preempts lethargy and irresponsibility. It is also useful to some extent; to prevent casual approach and/or vulgarization; and maintain the sanctity and due seriousness. But when a particular sect sticks to the semantics and external paraphernalia; and loses the spirit of the visionary; it becomes a hindrance to the revitalizing and rejuvenating globalization of the very spirit, with which the visionary lived. As result, differences and divisions grow amongst different religions, sects and cults; and the spirit of unity dries out. This is exactly why; even as there are billions of us; practicing NAMASMARAN; as a result of the illuminating lives of the seers, sages, saints and prophets; there are literally; so many disunited or un-united sects and cults! This is also one of the reasons; why; most of us; the advocates of NAMASMARAN; do not understand and appreciate that the same spirit of unity and harmony underlying the NAMASMARAN, JAP, JAAP, JIKRA, SIMARAN, SUMIRAN, REMEMBRANCE and SMARAN and remembering God or one‟s true self in one way or another! We do not seem to understand that all such synonyms from different languages and different traditions; most importantly connote the conceptualization of holistic perspective, policy, plans, programs and their implementation; and actual realization of the universal unity, harmony and blossoming; foreseen by the seers! Due to this; we are dedicated to the external forms of religions, sects, cults, traditions etc! We criticize, backbite, humiliate, abuse, run down, despise, hate and harm; the other religions, sects, cults, traditions etc! This may be a case of giving vent to basal and carnal instincts, ulterior motives, prejudices, hatred, vengeance etc; under the garb of devotion; as it is an easier way to feel righteous, secure, convinced, contented and proud! It is also; a tangible way; to boast ourselves as the true devotees (and the others as blasphemous and/or cowards)!!! But If we appreciate the plane and the spirit of unity or our respective gurus, seers, sages, saints, prophets; then; not only we (the practitioners and advocates of NAMASMARAN of different sects, cults, traditions and religions); but rest all; including even the atheists; would actually practice and propagate NAMASMARAN; in the realization of unity amidst diversity. NAMASMARAN AND TEADITIONS
  • 121. Hymns, Scriptures, Animal sacrifice, God, stress, Dharma and Adharma, Gurutatva, Lingapooja, mystery of pradosha, Bhakti , Bhavasagar , Divine wisdom, Gurukrupa, Kundalini and Vishvakundalini, Prapanch and paramarth, The Greatest Service, Sin, stress and shraddha, Value crisis, Stress dharma cosmic dynamics and NAMASMARAN, Temples, Dharma, Tukaram Chaitanya, Prarabdha, Yajna and sacrifice, Belief, skepticism and immortality, Physiological importance of Rudra Sookta, Kuladevata, Chitrahuti, Horoscope, Feast and Prasad, Health, Deities, Rituals, Muhurta And Pilgrimage, Amrutanubhav, Dhanurmas And Cosmic Physiology. Kumbha NAMASMARAN AND HYMNS Compositions sung or recited with a prayerful attitude are called as hymns. In Sanskrit language these are called "Stotra", "Sookta", "Mantra" and Rucha or Richa. In Marathi language there are compositions named as "Owi", "Abhang", "Bhaarud" "Aarati" etc. There are many other varieties of prayers sung or recited by devotees of God all over the world. What is the special significance of NAMASMARAN on the background of these multitudes of hymns (which also remind and boost the feeling of love and devotion to God, i.e. Truth)? Actually both are complementary. They are not mutually exclusive. But even then I strongly prefer NAMASMARAN; as a means of self realization and try to promote it; because it has some advantages over the hymns. The learning and reciting of hymns requires: 1. Facility of learning, (Many don't get this facility) 2. Knowledge of the language, (Many fail to get this) 3. Ability to speak, (Many lack this ability) 4. Ability to sing, (Many can't sing) 5. Free time etc. (Laborers occupied physically do not get adequate free time) 6. These days; there is a fashion of using loud speakers, which creates noise pollution and nuisance to people, who are ailing, in traumatic state of mind or involved in some other serious preoccupations. It can be appreciated that millions of individuals may not be able to find it practical or feasible to pray, due to one reason or the other. It may be either from those mentioned above or even others. Prayers of every religion are different and group prayers of one religion may create nuisance, antipathy etc. and or may invite opposition, repression also. The aim of the prayer, whichever religion it may belong to; is to realize God i.e. true self and manifest it in one's house and as well as one's working environment. Due to the technicalities involved in prayers, for example sandhya; they have somehow become cut off or alien to modern conditions of living and working. In many instances loud demonstrative prayers and antisocial behavior go hand in hand and are associated with exploitation of the common man by many individuals and or organizations, which are fanatic about hymns. External or apparent forms of prayers therefore have this potential to lead to cheating, hypocrisy, superstitions, dependence, inertia, strife, discord etc. NAMASMARAN however; is a process that has all the merits of a prayer and no
  • 122. such demerits. Moreover it can be practiced by anybody from any religion, any background, without any education, without any technical know-how, without any means or equipment and without even the slightest of disturbance to others. It can be practiced during any physical activity and also at any time and at any place. It does not require any spare time or so called "freedom" from the day to day activities or any special situation such as environmental sanctity. Practice of NAMASMARAN is thus; most democratic and possible during walking, bathing, trekking, hiking, painting and so on. It must be appreciated that hymns, prayers etc. are an integral part of most of the religions. They have their own merit and should not be condemned or ridiculed. They should be made more acceptable and less divisive. Conversely, the modern working conditions should be made conducive to prayers. Most importantly; they should be coupled with NAMASMARAN. In today's times, where life is becoming increasingly complex, chaotic and stressful, it is imperative that emphasis is shifted from hymns to NAMASMARAN in the interest of universal welfare. The hymns should continue to play the traditional role of making us (petty self) humble towards God (true self) and towards each other. They should continue in different traditions in as they are; along with NAMASMARAN, which infuses them with new light of universality! NAMASMARAN AND SCRIPTURES Scriptures have got important place in human life. Scriptures usually describe the origin of universe, origin of mankind, relationship between man and animals, relationship between man and God etc. Scriptures are cumulative collections of human observations, feelings, concepts, speculations and sometimes advices or decrees. Scriptures therefore play the role of a guiding light for subsequent generations. In short, scriptures form a great treasure of human wisdom useful for the society. However, the scriptures reflect a variety of historical periods and therefore different social, political, economic and cultural situations. This results into a depiction of a variety of theories and perspectives in different scriptures of not merely different religions; but of the same religion or civilization. These; often conflict and contradicting one another. Reading and interpretation of the scriptures becomes increasingly difficult. This is also because of many more factors such as change in language, inclusions, deletions, loss of related scriptures and change in the social milieu. Besides, everybody has different frame of mind and different capacity to grasp. Every society in the world faces a big question. What should be our outlook to the scriptures? Should they be accepted or rejected? Or should they be accepted partially? If so, then in what and why; should be accepted? One of the essential pre-requisites for proper interpretation and extraction of the essence from scriptures; and its appropriate application; is the quality of being selfless. We have also to be unprejudiced and beyond the petty self in terms of our vision, besides intelligent and hardworking. One can easily see that the scriptures need to be continuously researched so as to preserve as well as enhance their beneficial character along with their relevance and application in every field of life.
  • 123. For those who choose to spend time and energy in studying the scriptures as well as for those who cannot study scriptures, the sap of wisdom can be available if they are selfless. Saints, sages and seers who had received no formal education amply exemplify this. The point to be driven is that with NAMASMARAN; the intellectual researchers can extract and articulate the essence of scriptures and the rest can happily apply it in their lives. NAMASMARAN can establish the channels of communication between the past wisdom, our present needs and the future emancipation of our generations. NAMASMARAN AND ANIMAL SACRIFICE In the process of evolution at some stage, the art, skill and courage involved in hunting (RAJOGUNA); were probably vital in view of the fact that the survival of the individuals and the societies depended on hunting. In the process of protecting from the predators, the animals were killed in as much as they were killed to satisfy the need of food. The fishing and hunting were practiced not only without any guilt, but in fact with some kind of pride and dignity, because of their utility for the society! When the mankind began to sense the influence of unknown and unseen deities, he began to offer his food (sacrificial animal) to the deity. Probably to celebrate and cheer up; the yajnas were performed and bravery was invoked, admired, promoted and celebrated! This is probably the logical basis of the dignity that the sacrificial killing (RAJOGUNA) enjoyed in yajnas. The respect and honor for hunting and killing animals; was logical also because cowardice (TAMOGUNA) in those circumstances could have meant destruction of the individual and the specie. As and when the mankind evolved further, the tradition of sacrificing animals in yajnas became redundant and did not signify bravery (RAJOGUNA) but signified basal, carnal, animalistic and cowardly behavior (TAMOGUNA); in view of preferred vegetarian food being easily available; and hence gradually declined. Irrespective of the region or religion; this is no more bravery (RAJOGUNA) but cold blooded risk free cowardly cruelty; worst than mere cowardice and hence worst than TAMOGUNA. This is a perverted and brutal (and not brave) hangover of the redundant traditions and customs belonging to the primitive stage of the development of the society, which belonged to RAJOGUNA and were required in those times; and are rendered retrogressive and detrimental (TAMOGUNA) in the present context! Once my friend asked, “why don‟t we offer animals to the deities; instead of vegetarian sweets?” I did not have instant and satisfactory answer at that time and thought that probably it could be blind following of the egalitarian or god fearing tradition of offering vegetarian food to deities. But later I came to realize that unnecessary killing belongs; as alluded to earlier; to worst form of TAMAS OR TAMOGUNA (fanaticism) and those who evolve in the course of evolution; rise
  • 124. from TAMOGUNA and RAJOGUNA to SATVA GUNA and choose not to opt for brutal, cruel and absolutely unnecessary killing of cows, bullocks, sheep, goats and other animals or birds for any purpose; eating, offering or any other luxury or idiosyncrasy! Through probably the practice of NAMASMARAN, I realized that as the mankind evolves, the SATVA GUNA becomes preponderant and hence he gradually does not need to perversely assert his bravery by killing; especially when not required for protection or feeding. A SATIVK individual irrespective of his or her region or religion; does not fancy killing harmless and in fact loving and serving animals; ungratefully; for so called offering and/or eating but prefers vegetarian food, for all offerings and celebrations. I have begun to understand that: Eating animals is a matter of slavery to one‟s own cravings, which are aggravated by advertisements, media hype, promotion, glamorization and glorification of such slavish trends; upheld by many „slaves‟ in the positions of power (political, economic, cultural, scientific etc.)! 1. 2. 3. 4. 5. 6. Considering cow as a mother is far more evolved and cultured than killing and eating her. Considering rivers as mothers is far more evolved and cultured than simply treating them as nonliving utility of life. Treating plants as goddesses such as holy basil i.e. Ocimum sanctum and ceremoniously worshipping them, is far more evolved and cultured than treating them as living elements low in the scale of evolution. This applies to the earth also. Considering earth as mother viz. DHARATI MATA is far more evolved and cultured than treating her as an obvious and nonliving element on which we live! In short, it is a far more advanced culture, in which the nature around; is worshipped with festive spirit and never exploited. The cruelty, exploitativeness, ungratefulness are (even if they are glamorized, glorified, hyped and promoted as superior) are degenerate and perverted primitive aspects of us. They are counterproductive and cast detrimental influence on others; thus throttling, suffocating and thwarting the blossoming process of individuals and universe! NAMASMARAN, GOD, STRESS, DHARMA AND ADHARMA The misunderstanding and misinterpretation; of the aphorism or MAHAVAKYA “I am Brahma” and the concept of “God”; are responsible for the indolence, indifference, false self contentment, self righteousness, parasitic helplessness, inaction or fanatic actions and STRESS. It is high time; we realize for our own blossoming, that God is an experience of self realization. This is realization of the true self, usually inaccessible to even intense intellectual search. It is not a matter of paranoid beliefs and delusions, with respect to His role in day to day individual gains and losses; as is vindicated in the 5th chapter of Gita. God is a phenomenon to be explored and experienced; that is all. It is like the freshness one experiences after bath. We do not believe or preach the others to believe in the experience of freshness!
  • 125. GOD is indescribable; because; the word existence itself; is actually very deep and infinite! Existence of a stone, existence of electricity, existence of LASER rays, existence of space, existence of time, existence of a bird, existence of a boy, existence of mind, existence of feeling, existence of thoughts all are described by a single word “existence”! As a result of ignoring the different meanings of the word “existence”, the followers of so called atheism and theism amongst us; go on arguing endlessly and the truth i.e. the sense of satisfaction, unity, fearlessness and joy keep on eluding us. Let us understand that The God does not exist and does not “non-exist”! The God experience is beyond the routine, crude and restrictive meaning of the word “exist”! GOD is indescribable by qualitative or quantitative languages due to innumerable attributes; and hence just termed GOD. One of the attributes of GOD is that; it forms the innate bond amongst us. But, since this bond is concealed within our subjectivity, ego, or individualism, we are ignorant of GOD. This ignorance, lack of realization and lack of experience; secede all of us from the universe and one another, causing stress and rendering us isolated, lonely, weak or violent within our core. Reorienting to this GOD through NAMASMARAN (which is the rationale and core of Total Stress Management) is the most fulfilling culmination of human life. Total Stress Management in turn, constitutes all the activities (perspective, policies, programs, plans and administration); to facilitate such culmination, by blossoming one and all and accelerate this process of reorienting to GOD. This is DHARMA. Opposition to this process of unified blossoming; in thoughts, feelings and actions is ADHARMA. NAMASMARAN consolidates our position in GOD and is DHARMA. The perception of harmony and unity of universe is one of the indications of realization of GOD. The behavior in all walks of life (such as politics, economics, agriculture and nutrition etc.) to enhance this perception is DHARMA. Actions against this are ADHARMA. NAMASMARAN reorients us to GOD and is DHARMA. The unconditioned acceptance, love and respect for the innate; blossoming consciousness in universe in general and in every heart in particular; are symptoms of realization of GOD. The steps taken to nurture this are DHARMA. The endeavor to jeopardize this; is ADHARMA. NAMASMARAN reestablishes us in GOD and is DHARMA.
  • 126. The deep respect and commitment for motherhood, brotherhood, friendship and such sublime selfless relations is one of the features of realization GOD. The conduct in tune with and to promote this respect and commitment is DHARMA. The tendencies to go against this constitute ADHARMA. NAMASMARAN rejuvenates us in GOD and is DHARMA. The process of blossoming of objective consciousness and love; conquering petty considerations and vested interests; indicates realization of GOD. The way of life to nurture this feeling in all walks of life; is DHARMA. The impulses, urges and cravings and their pursuits in opposite direction constitute ADHARMA. NAMASMARAN empowers us to realize GOD and is DHARMA. The process of growing from subjectivity, pettiness, inertia, fear, insecurity, loneliness, hatred, jealousy, contempt, arrogance, vindictiveness, melancholy, frustration, defeatism, cynicism, escapism; to objectivity and unifying the core of all beings is the process of orienting to GOD. The actual involvement in this process and its strengthening in all walks of life is DHARMA. Conspiracy to oppose this process is ADHARMA. NAMASMARAN reinforces our conviction in GOD and is DHARMA. GOD and DHARMA are present ubiquitously. They keep blossoming with various proportions in different individuals and at different times and in different places, irrespective of whether a person calls himself or herself; a theist or an atheist and of one religion or another. NAMASMARAN is a way (that we are more familiar with and accessible to everyone; at literally no cost); of realizing GOD and DHARMA within and outside. While enjoying this golden opportunity of NAMASMARAN to the best of our capacity, we can see and participate in DHARMA; which is imminent, inevitable and irresistible. NAMASMARAN empowers us; to participate in Total Stress Management embodying holistic perspective, policy making, plans, programs and their implementation, in personal and social life (DHARMA); and conquer STRESSORS and STRESS (ADHARMA); and to meet or merge (YOGA) with our true self (GOD)! NAMASMARAN also frees us from fanatic and regimentalized paradigms (ADHARMA) and we begin to appreciate that; the needs (normal and physiological i.e. conducive to self realization) of individuals and societies; vary at different stages; and in different circumstances of life; and also as per individual variations.
  • 127. Neither the believers nor the disbelievers are free from STRESS. The conflict between belief and disbelief; petty self and universal self, inside (the needs, instincts, feelings and thoughts) and outside (personal and social behavior); and the resultant stress; continue to trouble till the believers and nonbelievers are trapped in petty self. However, when the believers and nonbelievers evolve into selfless, independent and universal self, through “freedom” from petty self, the stress inside (needs, instincts, feelings and thoughts) and outside (personal and social behavior) begins to disappear! To ascertain and experience this; we should give top priority to practice and propagation; of NAMASMARAN, amidst rest of the hustle and bustle of life. NAMASMARAN AND GURUTATVA We have many preferences and priorities. We have different role models. We have different individuals whom we respect. We find different idols in society. In the quest of truth we find many phenomena to adore. But usually there is confusion and hence conflicts in our lives. The spiritual literature usually affirms that guru is the ultimate. There is nothing beyond guru. But there are others who maintain that KULADEVATA is most important. There are many, with other opinions as well. For many of us; accepting guru as the ultimate; sounds difficult to accept and digest; in view of the human form of the guru. The guru (and even prophet or incarnation) in human form with; though stupendous, yet limited accomplishments when compared with eternal, omniscient, omnipresent and omnipotent God. Often there is a nagging question as to whether the KULADEVATA should get preference or a guru? While KULADEVATA is usually accessible to many Hindus; this phenomena is usually not found in many Hindus and Non-Hindus. Further, there is perennial confusion about guru; in view of their credentials and capacity to guide us to experience of God. For those who have access to KULADEVATA and guru; there is a dilemma about whom to give priority. Objectively looking at it; the KULADEVATA as well as the human form of the guru are the products of the same omniscient, omnipotent and omnipresent God. Whom should we give preference? In the course of practicing NAMASMARAN according to the advice of our guru; we gradually realize that Kuladevata is a bounty of the omniscient, omnipotent and omnipresent God; through which we are oriented to Him; and the guru is the bounty through whom we come to know more
  • 128. and get closer to Him. Later; through NAMASMARAN; we realize that; the essence of KULADEVATA and the essence of guru; is actually extremely pleasant, empowering, vitalizing and immortalizing bounty; very much present and evident in our conscience. This perception gradually gets culminated in the realization that this essence of KULADEVATA, guru and all the deities and adorable entities; is the same as GURUTATVA. This GURUTATVA; is God i.e. ultimate truth. This can be (though not exactly, accurately or appropriately) compared with motherhood and fatherhood. We love and adore our mother and father and in the course of maturity; begin to worship the motherhood and fatherhood in nature. GURUTATVA is a universal, eternal and the most sublime bond between us; and God (truth). When we happen to follow, dedicate and consume ourselves in the preaching of our guru; we actually imbibe or get merged into the source of our consciousness and our conscience; the GURUTATVA! NAMASMARAN AND LINGA POOJA Linga pooja should not be conceptualized on the basis of mere stories from Linga Purana about the fight for supremacy between Vishnu and Brahma; which are symbolic and on the basis of the speculation that it is a vestige of a primitive, barbaric culture of phallus worship. Linga pooja; even if it is a worship of the phallus and vagina, which signify the procreation and the creation; is in essence; remembering, reorienting and reestablishing ourselves in our true nature. Since such remembrance of our true self is almost impossible; or at least may not be easy for every one; the ritual of worshipping the form of linga has become a part of culture. From the essence of the following two shlokas; 1. Lnigm chinnhenumane cha sankhyokta prakrutavapi Sivamurti visheshe cha mehanepi napusakam 2. Layam gacchanti bhootani samhare nischalam yatha Srushtiakale punah srushtim tasmat lingamudahrutam There are three basic phenomena in the universe viz. formation, maintenance and destruction. This is similar to anabolism, metabolism and catabolism. From the Adwait philosophical point of view, these transitions are mere contingents and the substratum of these, or the field SHIVA and SHAKTI; is beyond time. The form of SHIVA and SHAKTI; for the purpose of worship; is lingam.
  • 129. Specific days and specific places appear to be conducive to this realization of one‟s true self and hence there are places of JYOTIRLINGA in as much as there are specific days called MAHASHIVARATRI. The scholars of astrology can shed more light on this. In short; since DHARMA is the orchestration of the universe in harmony through millennia; it is essential to explore and appreciate (not ridicule them out of ignorance) the roots of every tradition. This is we can remove the cobwebs of sectarian illusions coming in the way of unity and harmony; and causing strife, hatred, prejudice, antipathy and contempt; or sectarian pride and indiscriminate bitterness and violence. NAMASMARAN AND THE MYSTERY OF PRADOSHA PRADOSHA is a twilight period around Sunset. Some say it is from 4:30 pm to 6 pm, some say it is a period of 2 hours and 24 minutes after sunset and some say it is 3 hour period including 1 hour before and 2 hours after sunset, especially on 13th day (actually the tithi called Trayodashi) of Shukla and Krishna pakshas (fortnights) of Indian calendar. Shukla paksha means the white or bright and pertains to the first 15 days of month during which the moon goes on increasing in size till the full moon day. Krishna paksha means second half of the month associated with decreasing size of the moon till it becomes a no moon day or moonless night called Amavasya. The PRADOSHA associated with Trayodashi and Saturday is called SHANI (Saturn) PRADOSHA and that associated with Monday is called SOMA (Moon) PRADOSHA. It is aptly said that Shiva (the cosmic consciousness) performs the TANDAVA nruttya (the cosmic dance); during the period of PRADOSHA. The mythological story of churning of the nectar ambrosia appears to point towards the accentuated process of ascent of consciousness from the eternal churning of the ocean of mortal life (called BHAVASAGAR)!! The story of war of the devas (divine i.e. innate or global aspects manifested from Shiva; who represent the conquerors of shadripus viz. kama, krodh, lobha, mada, moha, matsar), named Skanda (son of Parvati), Sravana (son of Goddess of forest)), Kartika (son of Krittika), Kumara (son of Ganga), Mahasena (son of Agni) and Guha (son of Shiva); (Kartika also called Subramanian, Murugan); and their victory over danavas (devils mentioned above i.e. in essence superficial and petty aspects named Taraka, Surapaada and Simha-mukha); also appears to indicate the same. The story of Dharmagupta and Shuchivrata from the names themselves; clearly appears to be the victory of the virtues over the devilish vices through the PRADOSHA pooja as advised by Shandilya Muni, probably a thorough scholar of holistic physiology. The story of protecting Markendeya; the son of Shiva; the cosmic consciousness Himself; is associated with Mruttyunjaya Mantra, which is as follows.
  • 130. “Om; Trayambakam yajaamahe; sughandhim pushti vardhanam; urva-rukmiva bhandanat; mrutyor muksheeya maa-mrutat”, which means; I worship; Trayambakam, who encompasses, A+U +M representing three levels consciousness; Vaishvanara, Tejasa, Prajna, physical existences; "bhooh" "Bhuvah" and "svah"; and knowledge viz. Rigveda, Yajurveda and Saamaveda; and emanates pleasant fragrance and blossoms us in every way; and who confers freedom from subjectivity and pettiness and from body consciousness and meanness! VRATAS are certain specific and disciplined modifications in behavior and diet conducive to composure and blossoming of one‟s spirit. Study of PRADOSHA VRATA and the astrophysical and astro-physiological aspects; by the experts in the fields is likely to unravel interesting and mysterious facts about the beneficial aspects of PRADOSHA period. These could be related to beneficial electromagnetic and and/or gravitational influences on individual health and consciousness would be unraveled! Hence there is a precept to perform the pooja of that cosmic consciousness viz. SHIVA in the form of the LINGA which is actually the symbol of the creativity of universe and help us connect with cosmic consciousness i.e. Shiva. The worship of Shiva; (along with Parvati, Ganesh and Nandi (also called Nandikeshwar) who are His prakruti) and recitation of Mruttyunjaya or Mahamruttyunjaya Mantra is actually a pooja of the cosmic PURUSHA; of whom; we are “extensions”. Bharatha Natyam dancers bow down before Shiva, the cosmic orchestrator, who performs the TANDAVA nruttya (the cosmic dance); during the period of PRADOSHA. The moon particularly is believed to have a direct influence on the mind. Lord Shiva (cosmic consciousness in every individual) is said to be happiest (i.e. easy for access from superficiality and pettiness) at Pradosha time. Ancient Rishis probably experienced this, which was described as, “PRADOSHA time being the most auspicious period, when all the hosts of celestial beings and celestial gods come down from the heavens and attend the worship in their subtle forms!” The celestial beings and celestial gods are most probably the counterparts of human consciousness in the cosmic consciousness or vice versa. PRADOSHA is probably the best time to connect with these “celestial beings and gods”! PRADOSHA VRATA elucidates the application of the holistic comprehension, insights, wisdom and the genius; in connecting with physiological counterparts in the universe the deities; and deriving vitality and ambrosia from the deities and cosmic consciousness; and blossoming together! NAMASMARAN AND BHAKTI The words; health, well being, stress management, welfare, holistic renaissance, superliving etc; are used by us in a casual and superficial manner even if we are honest as we are ignorant. We have no experience of any of these; in true sense! This is true for the word bhakti also! Many of
  • 131. us conceive it as a gullible and impractical activity or a neurotic endeavor; suitable for the illiterates. But this is not true. What is bhakti? Bhakti is the firsthand experience of well being in true sense! It is intense, wholesome, selfless, universally benevolent and immortal state; in which a person transcends the individuality or subjectivity! There is no sectarianism, no prejudice, no hatred, no vengeance, no fear, no expectation…no trace of pettiness! Every moment; he or she exudes objective universal benevolence; the divine love! The presence of such a person (bhakta) SURELY catapults the others to the well being in true sense; the immortal bliss. We all; evolve or progress through the grace of Guru (gurukrupa) from our casual, superficial and petty life; to increasingly holistic thinking, feelings, instincts and behavior; only to realize that we are still; far away from the absolute truth! Gradually; every thought and effort of ours towards superliving, holistic renaissance or Total Stress Management or Total Well Being; at individual and global level; reminds us that it all is still a superficial and peripheral „stepping stone‟! True health, true well being i.e. our true aspiration is actual firsthand experience of the submission to our guru; and being submerged in His krupa! This is bhakti; the culmination (and not substitution) of every effort and aspiration in life; and it is the greatest bounty of Guru. It is our greatest fortune if we could experience even a semblance of it! The passionate involvement in NAMASMARAN is said to be identifiable form of bhakti! Should it not be the most important, dearest, singular and exclusive pursuit in our life and the practice of NAMASMARAN the exclusive means or the way? NAMASMARAN AND BHAVASAGAR What is bhavasagar and what is the cycle of birth, death and rebirth? Why do the devotees pray God or Guru; to sail them across the bhavasagar and free them from the cycle of birth, death and rebirth? Right in the beginning; it must be appreciated that; as a rule; most of us are unable to understand and appreciate the concepts such as bhavasagar and cycle of birth death and rebirth; as we are not self realized. These concepts spring from self realization through a prolonged and intense practice of NAMASMARAN i.e. JAP, JAAP, JIKRA, SUMIRAN, SIMARAN; i.e. remembering and reorienting to our true self. Hence they can be understood and appreciated also; at least to some extent; through the same process. The nature of bhavasagar:
  • 132. Usually; as a result of prolonged and intense practice of NAMASMARAN i.e. JAP, JAAP, JIKRA, SUMIRAN, SIMARAN; i.e. remembering and reorienting to our true self; we begin to realize that “we” are different from the „ocean‟ of infinite molecules in the seventy five trillion cells comprising our body; and our instincts, emotions, thinking, perceptions, memories, aspirations; and overall individual consciousness, which is bhavasagar! But while we are getting this experience; we also begin to be uncomfortable and suffocated by the dragging and drowning effect of this „ocean‟, which we once seemed to have enjoyed! We begin to dread sinking in this ocean! This dread is far more excruciating than the relatively „mild‟ dread of losing physical health, comforts, money, reputation, position, power etc; as this one arises from deep within! Hence; we pray the Guru or God; to safely sail us; across the bhavasagar; the ocean of mortal life! Since crossing this is coming out of ocean of mortality; it is the same as an ultimate state of immortality. It embodies freedom from cycle of birth, death and rebirth. In what way are such prayers related to our day to day problems? If not; what is the relevance of spiritualism in our life? These prayers embody the ultimate goal and destiny of an individual and the world; although most of us are oblivious to it. Hence; it is unwise to assume or expect immediate and direct relevance of these prayers and the concepts; and try to impose them from childhood; in as much as; it is foolish to discard them; as irrelevant. It is wiser to introduce such prayers along with the practice of NAMASMARAN i.e. JAP, JAAP, JIKRA, SUMIRAN, SIMARAN; i.e. remembering and reorienting to our true self, which gradually enables an individual; to understand the concepts; and later yearn to cross the bhavasagar and be free from the cycle of birth, death and rebirth! This should go hand in hand with the other activities; appropriate to one‟s constitution, aptitude, age, sex, occupation, region, religion etc! In fact; this is being done in many parts of the world. NAMASMARAN AND DIVINE WISDOM NAMASMARAN is a process of promotion from a position of helpless engagement; in compulsions, activities and duties; of primitive and basic nature; to the positions of being increasingly closer to and in tune with; the omniscient, omnipotent and omnipresent superpower; our Guru! This is also called the phenomenon of self realization and is the greatest of all achievements; as there is nothing else to achieve! But this does not appear to be true; till we are engrossed and entangled in consciousness; associated with body metabolism, endocrine system, autonomic nervous system and central nervous system; and its interactions with the internal and external environments (probably the same as KARMA BANDHAN or PRARABDHA).
  • 133. The environments (including the educational, occupational, political, cultural, economic, social, religious etc); keep stimulating and arousing us to act in one way or another! The internal environment also does the same! But we find that in spite of our efforts; “we” are “left behind” and life continues to shape itself beyond our imagination! The world moves ahead and we get dragged after it; helplessly; whether we are young; and physically and financially sound; or old and impoverished! In the process; our passions, desires, love, hatred, ambitions, missions and so on; appear to be defeated! As and when; our Guru blesses us; we realize that „we‟ do not fully understand the nature of universe and the myriads of good or bad entities and desirable and undesirable events; inside and outside; and that; our Guru fully “knows and governs appropriately”; everything! As a result; we begin to “see” our Guru‟s eternal and loving presence and His divine wisdom at work; in everything and in every event; and the merit of surrendering to Him! Thus we stop considering the practice of NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN, and SIMARAN i.e. remembering God or true self); as a tool. We begin to understand; that it is neither a powerful, dashing and victorious activity of young and smart; nor it is a defeatist, escapist and helpless expression of an aging or ailing person! We realize that it is a bounty of the eternal, universal and divine wisdom of Guru. We are fortunate to be promoted by Him to practice it! NAMASMARAN AND GURUKRUPA Basically; Guru, the relation between Guru and the disciples or devotees; and the Gurukrupa; are all beyond description. The body of Guru is a tangible expression; of omniscient, omnipresent and omnipotent absolute truth; the trans-temporal cosmic consciousness, the deepest core common to all! This is God! This is inaccessible to most of us; as we are far too crude and live in superficial plains. The relation between the Guru; and the devotees or disciples; is a distinct one. It is distinct from the other relations. It is much subtler and mystical. It is said to be; eternal; and that; it spreads over several lives. It is very difficult to describe the phenomenon of Gurukrupa. Gurukrupa is always there. But its experience varies from individual to individual; and in any given individual; at different stages of his or her development. Thus; the experience of the role of Guru as a savior in times of difficulties is common. The role of a savior in a vast range of difficulties; is distinctly felt by the concerned individual. This is coupled with the heartfelt assurance of Guru; in situations threatening personal and social life. The Gurukrupa is experienced by many as improved relationships with others. Thus the love about the near and dear ones increases in intensity while simultaneously getting freed from personal biases and petty prejudices. The bondages begin to get converted into bonds! But the greatest token of Gurukrupa is the total involvement in NAMASMARAN or ANUSANDHAN. This enables us to feel our connection or continuity with the eternal and
  • 134. absolute truth viz. NAMA; beyond the frailty of our personal and social life; and imparts; fearlessness, buoyancy and assertiveness in apparently threatening situations; on the one hand; and utmost dedication and heartfelt servitude towards our Guru. NAMASMARAN, KUNDALINI AND VISHVA KUNDALINI KUNDALINI is the expression to indicate the innate “energy” or potential energy; that manifests through changes at molecular, DNA, cellular, metabolic, endocrine, neuroendocrine and neural levels; and appears to be inseparable from the nascent cosmic energy; the root of time, space, matter; and everything in universe; called PRAKRUTI or SHAKTI, termed VISHVA KUNDALINI in the biography of Shripad Shrivallabh; the incarnation of Dattatreya. Just as KUNDALINI JAGRUTI is self realization in an individual; the VISHVA KUNDALINI JAGRUTI appears to be self realization in individuals on universal scale! It is a manifestation of the cosmic will; from time to time. VISHVA KUNDALINI JAGRUTI has benevolent and emancipating effect on the whole universe. VISHVA KUNDALINI JAGRUTI concurs with the innate aspiration of the billions of people, who get blessed to get oriented to their core and realize true self; through different practices; while simultaneously empowering the others in such individual and universal blossoming! It is interesting that every single desire is an altered perception and expression of truth! Thus; even though it is not overtly perceived and identified correctly; at the root of every instinct and emotion the innate aspiration is the same; to be “ourselves”! But due to the altered perception of our instincts, emotions and thoughts; we are dragged into the superficial and crude indulgences, physical romance and so called duties, preoccupations and missions! Hence; we go on getting involved in them; without ultimate satisfaction! Thus simple instincts of survival, hunger, thirst, sexual intercourse and so on; appear in altered forms such as restlessness and depression! As there is an element of truth; these do serve some useful purpose; in artistic and literary expressions. But unless we go to their root; and identify their original true nature; they themselves in their apparent form; never lead to fulfillment. Hence all the saints and visionaries; have indicated to us; that the ultimate purpose of life; is self realization or KUNDALINI JAGRUTI i.e. being our true self. In contrast to the bloody struggle involved in competition for fulfilling the other desires; the efforts of KUNDALINI JAGRUTI are always mutually beneficial and symbiotic! Today; is the time of expression of the “cosmic will of VISHVA KUNDALINI JAGRUTI; i.e. holistic renaissance, superliving or Total Stress Management. NAMASMARAN is the simplest and universally acceptable means, feature and end; for this. Desire to practice NAMASMARAN is the actual and original aspiration common to all. It is the cosmic desire as well as our innate
  • 135. desire; although masked by our deceptive perceptions of our instincts and emotions and the restlessness arising from these! NAMASMARAN, PRAPANCH AND PARAMARTH Most of us are automatons (with our control elsewhere), who are having a delusion that we are independent individuals. The activities going on in this delusion; irrespective of our age, sex, occupation, position and even state of evolution; constitute PRAPANCH. As and when the cosmic trans-temporal reality, the omniscient, omnipotent, omnipresent truth pervading every particle, every dimension of space and every moment of time and every bit of consciousness i.e. God, Guru (also called BRAHMA or NAMA); reveals our oneness (although far from complete) with that reality, it marks the beginning of PARAMARTH or spiritualism. This is usually coupled with faint glimpses of future and recognition of the purpose (although indistinct) of our life. Guru takes care of us like our mother. Just as our mother nurtures us in her womb for nine months; our Guru nurtures us through several lives; by experiences of pain and pleasure; both petty and noble; and like our mother He also delivers us at appropriate time; to the realm of immortality; His abode! This is the ultimate victory called GURU-BHET i.e. being one with our true self. This is a matter; accessible to study, practice and experience; and not to casual belief or disbelief. NAMASMARAN: THE GREATEST SERVICE "Your own self-realization is the greatest service you can render the world." ~ Sri Ramana Maharshi There is no doubt about this; in terms of conviction. This is because; self realization is apparently; the pinnacle or perfection; of human development and achievement. It is the core of ultimate bliss. It is the soul of universal aspiration; even though it is not obviously articulated; and just silently and imperceptibly throbs in every heart. But the "self realization" is "known" to us merely; in terms of the two words; self and realization. We do not have any idea about its experience. Thus we "know" it by its absence, by its lack; and thus; by missing it! This is; like "knowing water" by virtue of thirst! Hence; most of the saints, prophets and especially Shri Sadguru Gondavalekar Maharaj; have advised us; to go on rendering the world; the “feasible service" at present; easily possible for us; in the form of; practice and promotion of NAMASMARAN (jap, jikra, jaap, sumiran, simaran i.e. remembrance of self) and its globally benevolent; pivotal and powerful role; in holistic renaissance! This "feasible service" will "promote" us; in the course of time; to realize self; and enable us to "render the world; the "greatest service!
  • 136. MARATHI ESSENCE: " , , , ." . NAMASMARAN, SIN, STRESS, AND SHRADDHA Anything against religious decrees or ethical norms; is referred to as sin (called paap is Sanskrit) and anything illegal is usually called crime. But this is only broad understanding. The deeper meaning of sin or paap is actually “being oblivious, ignorant, and unaware and disconnected and separated from God or true self (the omniscient, omnipresent, omnipotent and eternally unifying super life) and perpetuating such obliviousness”. As we get trapped in; and become proud or ashamed of; our external or superficial identities; we get separated from our own core; and from one another. As a result; we fail to experience the unity and harmony with ourselves; and with others. This alienation from ourselves; and from others; leads to increasing individualistic, mean and discordant behavior; that ranges from mere arguments to brutal and indiscriminate violence; and from personal disturbance to global bloodshed. Hence ignorance, alienation, forgetfulness, obliviousness, disbelief and separation from God or true self; and perpetuation of the same in and around; is the common sin at the root of all other sins, which cause stress in personal and global life! All sins including those generated through superstitions; are the activities motivated by pettiness (separation from true self or God). Thus when we get blinded by our petty need, greed, bias, prejudice, fanaticism, hatred, passion, pettiness, fear, anger, sorrow, shock and so on; we become blind exploiter or a helpless victim, an arrogant criminal or a meek beggar and a fanatic ruler or a slavish follower. Thus, actions of a petty person whether fuelled by information and technology or superstition; are against the welfare of any common individual and society; because they are motivated by petty selfishness; and lead to many different crimes and stress in individual and global life. We tend to highlight crimes of illiterates and superstitious people; and ignore or neglect the heinous barbarism and malevolent activities; of people held in high esteem as “well read”, “well informed”, “scientific”, “rational”, “intelligent” and “progressive”. This is because we forget that they are cut off from the unifying SELF and hence essentially petty and inhuman individuals. Why is this so? This is because of our separation from God; due to dominance of either right cerebral cortex or left; without full development of both. Hence we see the world erroneously with either
  • 137. preponderance of right cerebral hemisphere (unintelligent sentimentality) or lopsidedly developed left cerebral cortex (dry callous logic). Shraddha (which is enlightenment associated with full blossoming and complementary functioning of right and left cerebral cortexes); builds up through NAMASMARAN. Shraddha enables us to vividly see and experience the intrinsic unity and harmony in the inmates of the world and empowers us to express holistic policies, plans and programs (solutions) conducive to the individual and universal blossoming; whole heartedly and bravely. NAMASMARAN AND VALUE CRISIS STRESS and value crisis are interwoven intricately. Which is the cause and which is the result; is difficult to say! Many of us are not even aware of what is value crisis. Value crisis means being misguided with respect to our aims, objectives and purpose of life. Value crisis means conflicts and confusion with respect to our missions and ambitions in life. Value crisis means misconceptions about what we like, love, respect, adore and dedicate to. Value crisis means inability to deicide and implement our innate choices. Value crisis means difficulty in internal evaluation and prioritization. Value crisis is uncertainty; in giving more; or less importance to our likes, dislikes, principles, relations and living accordingly. Various influences from our body, mind, media and peers create the overall value system and its crisis. Accordingly; we desire to be someone different; than our best choice. In the process we remain unhappy and unsatisfied even amidst a reasonable well to do condition, because; neither do we accomplish our innate dreams nor do we succeed in the pursuits we get trapped into! How has this value crisis developed in India and the world? Once upon a time the question “How are you?” and the answer to this question; implied; “how keenly and completely we adhere to our religious duties leading to „connection with God‟”. Our success and failure and our pleasures and pains also; depended this; irrespective of glamour and glitter, which were loathed as garbage, if possessed at the cost of religious duties. The precepts in various religions and ethics were formulated so as to develop connection with God as per one‟s age, capacity, relationship in family, season, circumstances etc. However; these days; every time we ask this question, or we have to answer this question; we think of our physical condition, climate; salary, salary of children etc. and NEVER about “connection with God”.
  • 138. Naturally if we have amassed wealth; we are proud and arrogant and if we haven‟t; then we are meek and submissive. Similarly if we are robust and physically sturdy, then we feel “on top of the world” and if we are ailing physically; we feel miserable. Some one can argue; “we do not see and understand the connection of God”! So; we ask and answer what is perceptible! In other words; we have dumped the profound ancient; and of all times; wisdom and have chosen to remain immersed in superficial perceptions and pettiness. We dumped the ancient wisdom of “connection with God” and started worshipping and boosting the hysterical craze for petty success at the cost of “connection with God”; as well as the violent reactions to such craze, leading to ubiquitous stress! This value crisis has emerged and spread; like a wild fire; because of we being disconnected from God i.e. our true selves and oblivious to the assertion of our true selves; i.e. our DHARMA. The maximum, respect or following of DHARMA and SHASTRA; was a cherished value in the past. It has become feeble and almost ineffective today! Being disconnected from our true selves; has led us to become our own caricatures. As a result; we have been deprived of the sap of vitality and become listlessness, emaciated, individualistic, petty, and superficial. Our perspective and thinking have become sectarian, mean, fanatic and fragmented. This is the beginning of value crisis. Thus; we are increasingly overtaken by the value of unabated unleashing of individualism (free from any sort of self knowledge and conscience) and are overwhelmed by the craving to fulfill our individual whims and fancies, making quick money, fame and popularity and all kinds of power and sway on people; even at the cost of others! This is value crisis, which further crumbles our perspective, policies, programs, plans and their implementation at individual and global levels; and produces STRESS in every walk of life! The media is also immersed and intoxicated by individualism and hence keeps on creating; the tempting hype of hollow glamour and petty successes in individualistic pursuits; besides attributing glorified martyrdom to petty failures; as in case of some novels and movies! Since the media hype largely decides the celebrity status and we (who have become our own caricatures) follow the celebrities in different fields; our pettiness and hence value crisis is further reinforced. Trapped in this way; in value crisis; we all vote; and form assemblies and parliaments, which decide the contents and drafting of the laws; which protect and promote the vested interests of few at cost of billions; and do not provide any justice; and in turn exacerbate our value crisis and STRESS!
  • 139. As a result, we either become “successful” in our individualistic and antihuman pursuits; or we become “failure” and turn towards crimes and suicidal activities. The remaining amongst us; lead the life of compromises. In any case; we are STESSED; because; individualism; the root of value crisis; NEVER gives the fulfillment and satisfaction to anybody. In fact; it has caught us in a state of suffocation and STRESS, through which we are unable to find a way out. The return to the old value of respecting DHARMA and SHASTRA appear to be very difficult, because DHARMA and SHASTRA of any particular religion are not likely to be accepted by or even beneficial to the whole world. The solution in this STRESS of value crisis is evolving individualism into SELF REALIZATION and democracies into GLOBAL BLOSSOMING. One of the simplest ways for this; is; the practice of NAMASMARAN, which is the core of Total Stress Management; and which “reconnects us with our powerhouse” or “waters our roots”! In absence of NAMASMARAN, formal teaching or propagating of some arbitrary code of conduct (under the guise of a value system) becomes; alien, unsuitable or repulsive to; different people in different parts of the world; belonging to different cultures, religions and socioeconomic conditions. It is almost impossible to arrive at democratically; to a universally acceptable code of conduct. Such efforts in formal education or in the propaganda; become pitiable and utterly ineffective in serving the purpose of rectifying the value crisis and the STRESS produced by it. The CONQUEST of value crisis; would be increasingly successful; through NAMASMARAN coupled with actual and global implementation of holistic medicine, holistic education, holistic agriculture, and holistic laws and so on, to keep on continuously developing an environment to catalyze SELF REALIZATION and GLOBAL BLOSSOMING. It is then; when the working conditions, monetary returns and public appraisal and accolades; required for smooth progress to SELF REALIZATION and GLOBAL BLOSSOMING are available for all of us in different jobs or professions; that the philosophical notion; “every work has its own dignity and glamour” would be actually vindicated. It is then that we all can live to the best of our satisfaction; and CONQUER STRESS of value crisis; by going to the root of our job and churning out the results beneficial to ourselves and the mankind and thereby keep facilitating the wellness cycle! It can be achieved by universal practice and propagation of NAMASMARAN, japa, jaap, jikra etc! NAMASMARAN, STRESS, DHARMA, COSMIC DYNAMICS AND NAMASMARAN The microcosmic and macrocosmic manifestations of movements, colors, sounds, rhythms,
  • 140. melody, behaviors and the emotional relationships; amongst the nonliving and living forms; are intricate and subtle. They are beyond one‟s intellectual comprehension and even imagination. All that we see and even perceive; is defined and restricted by the characteristics of our sensory receptors and the limitations of cerebral cortex and hence; forms a small fraction of what actually “exists” around; and what “we are”! Actually the concept of “existence” has also been born from our physiologically limited; though cumulative framework of intelligence; through the civilizations. We are entrained to assume; that whatever we “perceive” or “experience”; exists, and what we do not; does not “exist”! Thus we have “learnt” to conceptualize birth and death separated by existence! It is a kind of addiction to such belief that we feel extremely uncomfortable and sorry with even the thought of nonexistence or death. Hence; truly speaking; even the fraction we perceive; may not be in congruence or in consonance with the core of nature. This alienation or separation from the core of the nature or cosmic consciousness; is the cause of inherent restlessness in most of us. This separation from the core; and the addiction of individual “existence” or “living” manifests in the behavior; as; e.g. struggle for existence, which is apparently governed and directed by physical needs. The separation from the core; manifests later, in the struggles and wars motivated by instincts and passions, aspirations, and ambitions of imposing, possessing, controlling, and owning and so on. This separation from the core of nature; also manifests at personal levels in the dissatisfaction, from moment to moment; and dissatisfaction in different personal interactions. The separation from the core of nature gives rise to strong or weak prejudices and likes and dislikes; in our minds; and these manifest in different walks of life we work in! The process of study and practice of Total Stress Management involves; the understanding of our alienation or separation from the core of the nature or cosmic consciousness (our true self) first; and our reunification with it subsequently. We can call this; “conscious evolutionary transformation” or individual and global blossoming. Such clear vision and appreciation of the universe; is a blossoming experience. The individuals get freed from the subjectivity; and blossom into objective “existence” and merge with the core of nature! With such merger the “struggle” for individual existence ends! This is the root of DHARMA as well as soul of DHARMA. The traditions, customs, conventions, and even manners and etiquettes are evolved in congruence and consonance with this essence of DHARMA.
  • 141. Through such blossoming experience; we realize that individual subjectivity, constitutions, capabilities and skills are different. Intellectual, emotional, instinctual and physical needs are variable. This is so according to the different stages of evolution, in different people, ages and situations. Different individuals do different things so that the natural or divine orchestra; or the cosmic dance continues; with all its splendor, melody and charm; while simultaneously opening all the possibilities and opportunities for every individual to blossom to his/her fullest potentials! This is called his or her SWA-DHARMA implying the expression of the innate core! This is why; DHARMA and SWADHARMA have such paramount importance in our life. If we understand this; then we would be able to transcend the conflicts, controversies, chaos and confusion; over different ideologies, theism, atheism, organized religions, conversions and so on! From another point of view; all the subjectivity is contingent in the “objectivity in and around, which is the eternal master and manager of the cosmic orchestra”! The universe is filled with this innate harmony; vibrant with orchestrated rhythm! DHARMA and SWADHARMA; embody emulation of this cosmic orchestra at individual, social, global and universal levels, by identifying and performing the respective roles! The greater the accuracy in emulation, the greater would the rhythm, harmony and melody in universe and vice versa. This state of identification of one‟s role and its assertion; marked by victory over restlessness (born out of separation from the core of nature), is implied in the preaching of Marathi saints; “THEVILE ANANTE TAISECHI RAHAVE, CHITTI ASO DYAVE SAMADHAN” (Essence: Perceive the divine plan of the Almighty; the comic consciousness; every moment; and live and blossom happily in it)! In view of the “fall of the leaves” of the tree of DHARMA; i.e. decline and disappearance of most of the traditions and customs; there is a need for new traditions, new customs and new way of life; which can be developed with global consensus; through realization of the innate unity. The immortal gurus and especially Shri Brahmachaitanya Maharaj Gondavalekar; have been preaching for millennia; that NAMASMARAN and its ecstatic, subjective and objective experience; bring about rejuvenation of DHARMA and embody the core of DHARMA! NAMASMARAN AND TEMPLES How many temples are in active practice, promotion and propagation of activities conducive to self realization? How many of them can be called with certainty the universities of immortality? They appear to be at best centers of escapism and sterile solace; totally cut off from the day to day transactions and the challenges therein. Often there is promotion of rumors about how mundane desires are fulfilled; in return of some expensive rituals; leading to superstitions.
  • 142. Moreover the association of many undesirable things with them; creates serious doubts and suspicion about the beneficial aspects of temples. This leads to reactive and well meaning but inappropriate criticism of the temples. Majority of the temples have become economically helpless and parasitic institutions dependent on the mercy of government, grace of leaders involved in partisan politics, sympathy of donors and volunteers. Often the celebrations and devotional activities become means of extortion and electoral politics. Why has this happened? The individualistic pursuits and petty considerations (Kaliyug) have taken toll of the original ideas, concepts and functioning of temples. As a result, the centers of excellence in every possible way; which served to emancipate individuals and the society and emanated rejuvenating and revitalizing influence on most of the individuals visiting and participating in the temple activities (conducive to individual and global blossoming); have become diseased institutions or the focuses of diseases. Can this be rectified? Yes. Since NAMA is the ever nurturing core of cosmos and cosmic consciousness; NAMASMARAN is the way! Through NAMASMARAN we can re-explore, rejuvenate and reestablish the glorious functioning of temples in all their richness and their benevolence! Thus vibrant and holistic; agricultural, horticultural, cow rearing, related industries, health and fitness centers, educational activities; can spring from the enlightenment integral to NAMASMARAN! Even the laws related to temples can emerge more accurate and benevolent! NAMASMARAN AND DHARMA DHARMA embodies a trans-temporal, omniscient, omnipresent, omnipotent super conscious phenomenon; of uniting and harmonizing the universe. It is knowledge and realization of true self; and consequent intellectual, emotional, instinctual and physical behavior; by people; leading to mutual blossoming into cosmic consciousness. DHARMA is neither religion nor science. It is not non religion and not non science. However; it embodies and encompasses science and religion! DHARMA incorporates not only mankind belonging to different religions and regions; but whole universe and its inmates! DHARMA is blossoming of living beings beyond their subjectivity; into objectivity; for individual and universal blossoming! ADHARMA is the opposite. It is full of subjective, superficial, petty, mean and disruptive;
  • 143. thinking, feelings and actions. The proportion of manifestation of DHARMA and ADHARMA keep varying from time to time. When more people become increasingly aware of super conscious uniting phenomenon uniting their hearts with the hearts of the rest, then the proportion of DHARMA becomes more and ADHRAMA becomes less. When more people consciously or unconsciously function according to DHARMA; (individual and universal blossoming) right from the birth to death, in every season, throughout 24 hours; and in any corner of the world; the DHARMA becomes prevalent. SATVA GUNA propels people to yearn for understanding and realizing the DHARMA and deal every problem in a holistic fashion. Holistic vision brings about blossoming of all activities; into DHARMA i.e. the supreme experience of the innate universal unity and harmony, by inmates of the universe. The RAJOGUNA leads to lopsided, analytical and reductionist thinking bereft of holistic perspective. This thinking; leads to a kind of animosity between; the theist, atheist, spiritual, material; and different ideologies and different religions. This characterized by; thinking in one way, feeling in another way and yearning through passions in yet another way! This is precisely the cause of chaos in the global and individual life. TAMOGUNA leads to prevalence of dark forces of fanaticism, bigotry, lethargy, adamancy, indiscriminate hatred, malice, viciousness; and coercive, cruel and indiscriminate violence to impose their opinions, whims and fancies; under guise of religion, philosophy or ideology. Preponderance of RAJO GUNA and TAMO GUNA promote the ADHARMA. The immortal gurus say that; NAMASMARAN, i.e. JAAP, JAP, JIKRA, SUMIRAN, SIMARAN i.e. remembering one‟s true self; lets us gradually blossom at individual and global levels; and experience the innate universal unity and harmony; and conquer the ADHARMA. One may; if one chooses to; grab the golden chance to verify this statement. NAMASMARAN AND TUKARAM CHAITANYA Near Nanded (A city in the state of Maharashtra in India); there is a small place called Yehelgaon. There lived an extremely pious and illustrious Deshastha Yajurvedi Brahmin couple named Kashinathpant and Parvati. They did not have an issue. After penance for some years; Parvati gave birth on Kartiki Ekadashi of shaka 1745 i.e. roughly 1823 AD; to a bright son as per the promise of Deity Shri Dattatreya, who had assured her in dream; that he would incarnate as her son. They named him Tukaram.
  • 144. Later he was named Tukaram Chaitanya by his guru; Swami Chinmayananda of Umarkhed. The other two disciples of Chinmayananda were Gocharswami and Shri Shewalkar. Tukaram Chaitanya later became the spiritual guru of Shri Brahmachaitanya Maharaj Gondavalekar; around 1860. The Samadhi of Tukaram Chaitanya is in Yehelgaon and that of Chinmayananda is in Umarkhed. I never came across any information about the life of Chinmayananda, Gocharswami, Shri Shewalkar, Shri Tukaram Chaitanya and Shri Brahmachaitanya; in any of my curricular books; during my education; till I passed my MD (Physiology). I have written this small write up as a homage and tribute to Prof. K. V. Belsare; who wrote the biography of Shri Brahmachaitanya Maharaj Gondavlekar; and provided this extremely vital and valuable information to us. It is by virtue of reading this biography (though the ultimate control is of; GOD, cosmic consciousness, or SADGURU); that I got involved in NAMASMARAN and understood that: 1. India is unique in her greatest ever treasure of connection with God (the eternal immortal bliss, the absolute objective truth, the cosmic consciousness); through; thousand of her illustrious sons and daughters; the saints, prophets, seers and yogis. 2. In other words; India‟s treasure is; eternal immortal bliss; personified throughout the history; over millennia. 3. The ultimate solace for any inhabitant of the universe; is said to be; the eternal immortal bliss; mentioned above. Nothing else; how much ever hyped; comes to rescue! 4. Hence; people of the world; when get exasperated and exhausted; by religious, intellectual, ideological and political conflicts and indiscriminate violence or indulgence that drains the spirit and erodes from within; begin to seek peace and harmony desperately. They get it in India. 5. This is also because; even as India may look sick and sultry; and be ridiculed and betrayed by her own inhabitants; from time to time; the places of pilgrimage; spread in nook and corner of India; ooze out and emanate ambrosia of eternal immortal bliss; and provide solace to every visitor; without any kind of discrimination! 6. The seekers of truth from any and every corner of the world; are bound to get the inspiration to practice NAMASMARAN and develop holistic perspective, policies, plans, programs and their implementation; so much pivotal and vital in individual and universal blossoming i.e. holistic renaissance in India. Further; they are sure to get ambrosia of eternal immortal bliss, in India. NAMASMARAN AND PRARABDHA Once upon a time; there were some people; sitting on a ground; and crying; while holding their nostrils tightly. A saint was passing by. He saw them and asked compassionately, "Why are you crying"? They said "We are suffocated". The saint said, "You are suffocated; because; you are holding your nostrils tightly. Release your
  • 145. nostrils!!" They said, "OK Sir... Thank you very much for advising us. Since you are a master; it could prove to be an effective solution! But; it is in our fate to hold the nostrils tightly! What can we do? If releasing the nostrils is in our fate (PRARABDHA), in future, then we will certainly release our nostrils." The saint smiled and left. After coming home; he narrated the story to his disciples; and asked them to explain what they could learn from it. One of the disciples stood up and explained: We live in delirium and arrogance; or depression and meekness! We are oblivious of our conscience and our soul; and the urgency to satisfy them with the oxygen of holistic perspective, policies, planning, programs and deeds. As result; our soul and conscience; are utterly suffocated!! This causes severe stress, but we are unaware of its nature and cause! Hence; we simply keep on grumbling. Enlightened souls develop compassion. They say; Practice NAMASMARAN and empower yourself to listen to your souls and conscience and follow them! As a result; you would be able to nurture them; them with the oxygen of holistic perspective, policies, planning, programs and deeds and you would no more be suffocated!! You will certainly succeed in this; beyond your imagination; if you share with others; this wisdom of the omnipotent benevolence of NAMASMARAN (i.e. JAP, JAAP, JIKRA, SUMIRAN, SIMARAN i.e. remembrance of your true self; in individual and universal blossoming.” We say, “Thank you Sir! If it is in our fate (PRARABDHA); then we will follow your advice!” The saint nodded his head in approval, endorsement and appreciation! NAMASMARAN, YAJNYA AND SACRIFICE Are Yajna, sacrifice and NAMASMARAN synonymous? Yajna is offering, sacrifice is also offering and NAMASMARAN is also offering! Yajna involves offering of different materials with a specified procedure. Sacrifice also involves offering of possessions including the near and dear objects and entities. NAMASMARAN is a gradual process (of Yajnya and sacrifice) that involves the offering of perspective, thoughts, emotions, passions (instincts); and even the physical needs and existence. Through NAMASMARAN; one realizes in the course of time; the subjective nature of one‟s
  • 146. thoughts, emotions, instincts and material needs; resulting from the internal and external environment; and drops them (just as snake drops his skin) at the lotus feet of the objective consciousness i.e. guru. The individual thus gets freed of all exasperating vacillations and agonizing burden of subjectivity; and enters into eternal freedom; while merging with NAMASMARAN. There onwards he or she; is assured that all his or her aspirations, duties and missions; are being taken care of by objective or cosmic consciousness i.e. Almighty i.e. Guru. The aspirations, duties and missions; no more remain “his” or “her”! He/she gets freed from the subjective attachment, fanaticism, infatuations and frustrations; and blossoms; into the aspirations of the entire universe (cosmic will); in true sense. Does this really happen? It is best to verify! NAMASMARAN, BELIEF, SKEPTICISM AND IMMORTALITY Many people 1. Advocate scientific temper. 2. Point towards the uselessness or harmfulness of DIKTAT 3. Indicate the experimental findings of statistical insignificance of utility or otherwise; of NAMASMARAN in healing; and 4. Give example of the reduced rate of crimes in atheist societies and express skepticism about NAMASMARAN Following is a brief explanation to the misconception that NAMASMARAN to be diktat, an unscientific activity and a religious involving (blind) belief in God. Saint Dnyaneshvar refers to NAMASMARAN in the ovis 200 to 205 in the ninth chapter of Dyaneshwari. Apart from this; most of the saints, including Kabir and Gondavalekar Maharaj; have described the merit of NAMASMARAN; based on their experience; in their works. As regards the effect of NAMASMARAN on healing or other material gains are concerned; the practice of NAMASMARAN does not involve any assurance of any tangible or material gains. As regards the relationship of crime and atheism; it is enough to state that; NAMASMARAN does not involve any kind of belief. It is a practice of negation of pettiness, subjectivity and superficiality. No science or religion can testify or endorse; whether NAMASMARAN can give the realization of immortality; as stated by Saint Dnyaneshvar. Lastly; its practice is a matter of NOT DIKTAT, but a revelation, choice and golden opportunity. NAMASMARAN AND PHYSIOLOGICAL IMPORTANCE RUDRA SOOKTA It is hypothesized that when we listen to RUDRA SOOKTA; several changes take place; in the
  • 147. patterns, quantity, frequency, interrelationships; of the bio-electrical impulses; secretions; in the afferent, efferent and inter-neuronal (central nervous and autonomic nervous) circuitry, neuromuscular junctions; and also in neuroendocrine, endocrine and a variety of exocrine glands. These changes are conducive to empowerment and blossoming of consciousness and enlightenment; which we may call holistic health. As a result of actual experience of this; a consensus must have been evolved to include RUDRA SOOKTA in various sacred activities in Hindu tradition. A lot of research must have been done or must be already going on in the world in this respect; and also would be undertaken in near future. All these researchers are worthy of heartiest congratulations and humble appreciation. आपण ; ( / ; ) : , , बनत , ; . ; ; . , . . NAMASMARAN AND KULADEVATA In India; thousands of family groups worship different Kuladaivatas or Kuladevatas. Kula means pedigree and daivata or devata means deity. The temples of these deities are present in different villages and people assemble periodically in these temples and worship the deities with different customs and traditions. The yearly congregations or fairs are called jatras and constitute a great event of cultural rejuvenation, unification and harmonization. In my view these Kuladaivatas or Kuladevatas are the divine doors to the home of ultimate truth. They are divine branches of the root embodying eternal truth. These are divine channels or divine routes; to the abode of absolute truth. The temples in general; constitute; the unending springs of vitality and rejuvenation. These are the places where individuals can consume the sacred sap of enlightenment and transcend above their petty ego, petty aspirations and petty pursuits. NAMASKAR is prostrating in front of the idols. We may feel that this is meekness or lowliness. But that is not so. In fact; just as a person with bamboo spine; cannot bend due to inability; similarly a person with mental rigidity and inflexible ego; is unable to prostrate or do NAMASKAR. It is egoistic arrogance and lack of humility. It is not a sign of strength but a sign of weakness and fragility. It is a sign of apprehension and phobia of breaking; if one bends! NAMASKAR or prostration; is an achievement in terms of being able to surrender one‟s ego,
  • 148. subjectivity or pettiness; at least to some extent! Recently I visited and stayed in the temple of Shri Dev Narayan (our Kuladaivata); situated in a scenic place called Walaval. Apart from the superlative rejuvenating experience, I also realized that we visit these places; only periodically and as a matter of custom and tradition. But otherwise we get engrossed in trivialities of life; and lose the vital core of our life residing in these temples! These sources of eternal empowerment and enlightenment are therefore; neglected by us; who are emaciated, weakened, paralyzed and helpless! The holistic solution; which treats and heals the root of the problem is NAMASMARAN. It heals the heart and soul of universe. It inspires us; to worship these deities; not as a matter of mere tradition; but as a source of universal rejuvenation, unity and harmony! It gives several creative and holistically benevolent ideas, plans and projects; in and around all the temples of Kuladevatas, which in turn can rejuvenate the mankind! NAMASMARAN AND CHITRAAHUTI What is chitraahuti? We gratefully and prayerfully share a small part of food available to us for eating; before beginning our lunch and dinner. This procedure, norm or ritual is called chitraahuti. The word is derived from the combination of two words Chitra and Aahuti. Chitra is deity‟s name and Aahuti means offering. This is one of the examples; of how the rituals emerged and organized; from the realization of truth so as to culminate in the realization of truth. Truth is beyond articulation. But it can be said to be the state of being; where the individual consciousness is one with the universal consciousness. Chitraahuti is a gesture of reaffirming our oneness and harmony; with the visible and invisible living universe; in and around us. It transforms a biological compulsion and mechanical act into a YAJNYA, a noble deed and a step towards individual and universal blossoming. It is obvious and clear that when we are too immature to understand this purpose; we either simply follow the procedure; with “religious feelings of reverence”; without understanding its importance; or reject it with “arrogant rationality and rebelliousness”! We get labeled as “conformists” or “rebels” respectively; but in either case; we are immature! As we are immature; we tend to blindly adhere to our past glory mechanically and/or irrationally; or get variably influenced, impressed and overwhelmed by the cacophony of individualism and try to dismiss and reject our past as irrational and superstitious. In short; we get either fossilized in the letters and words of scriptures; or we get inebriated by the showy glamour and the phony glitter; and unleash the beast within us; assuming ourselves it to be freedom! We get entangled in the external aspects of the rituals or get delirious in petty individualism, lopsided logic, superficial analysis and callous reductionism.
  • 149. Due to our immaturity; we either become shyly diffident conformist; hostile to rationality; or become maniacally arrogant rationalists; hostile to ancient profundity, wisdom and benevolence! Our plight lies in; our secessionist and treacherous ungratefulness and eventual emotional secession from nature in and around us! Actually this is; “splitting away” from our own roots; our life lines! The redeeming feature; however; is; the unseen process of getting reconnecting with the cosmic consciousness i.e. returning to our own selves! It is swiftly absorbing all of us; who represent the global conscience. More people are sure to study and cast more light on chitraahuti and other rituals! NAMASMARAN AND HOROSCOPE While reading book NAMACHINTAMAI, by Mr. Ramachandra Krishna Kamat (Editor; of the revered treatise on the divine life of 14th century incarnation Shri Dattatreya; Shri Narasimha or Nrusihma Saraswati viz. Shri Gurucharitra), and other books on NAMASMARAN; I found a reference, which indicates that; the practice of NAMASMARAN; goes on purifying the various 12 houses in the horoscope. Shri Tembe Swami (Paramahansa Parivrajakacharya Shri Vasudevananda Saraswati Maharaj) has upheld this conviction. I also found in the biography of Shri Gondavalekar Maharaj (Shri Brahmachaitanya Maharaj from Gondavale; Maan Taluka, Satara district, Maharashtra State, India); by Prof. Shri. K. V. (Baba) Belsare; that Shri. Gondavalekar Maharaj has stated that; NAMASMARAN takes us beyond the influence of stars and planets; and it also takes us beyond time. In view of our curiosity or worry about future; and the help we seek during difficulties; on the basis of horoscope; we have this free guidance of spiritual masters and mystics; to study and explore the potentials of NAMASMARAN; and share our findings with the others. NAMASMARAN, FEAST AND PRASAD Feasts and parties; involve giving or receiving food, with or without various paraphernalia. They quench hunger and thirst and satisfy taste buds, besides giving pleasure of socialization and entertainment. But usually; these are associated with superiority complex, inferiority complexes; hollow euphoria, deceptive glamour and false glitter; followed by emptiness and depression! What is PRASAD? When an individual spends his life in the process of self realization and self expression; he becomes one with the core of universe and catalyzes the same process in millions of others; throughout his life and even after leaving his/her body; through centuries. The place where the particular saint or yogi spends his life becomes a place of pilgrimage. The pilgrims get empowered in the process of self realization and self expression by going to these
  • 150. places. We find in India; thousands of places of pilgrimage; where a saint, yogi, rishi, maharshi or a mahatma has spent life; in the process of self realization and self expression. These places of pilgrimage have one feature in common viz. the distribution PRASAD at subsidized price or free of cost. The food; that is cooked to offer the particular saint or yogi (cosmic consciousness) is NAIVEDYA. When; in return the same food gets charged with the blessings of the saint; it becomes PRASAD. Such food is in a way; “instilled” with the benevolence of the saint that catalyzes the process of self realization and self expression i.e. individual and universal blossoming! This is why; thousands of us; consider themselves fortunate and privileged in participation of making such Prasad available to pilgrims and in eating it themselves! Thus thousands of people participate in various activities; involved in distribution of PRASAD; through funding, cleaning, cooking, serving and also cleaning the vessels! One such place of pilgrimage is Gondavale; in Maan Taluka of Satara district; in Maharashtra state; in India. Thousands of visitors; whether tourists or devotees; are served PRASAD; in the form of freshly prepared cow butter with sugar in early morning, followed by breakfast, lunch and dinner; every day; without charging any money what so ever. Can we globalize the culture of self realization through NAMASMARAN and distribution of PRASAD? The world needs it. But more than that; we need it for ourselves. We need it for our own satisfaction of creating a healthy environment around; ourselves and generations to come. NAMASMARAN, HEALTH, DEITIES, RITUALS, MUHURTA AND PILGRIMAGE The ideas and forms; especially those of deities; appear to be created by individuals. But is this true? Is it true that right from the conception, gestation, birth and subsequent growth and development of an individual; is determined by that individual? No! In fact, is it not true that; even the genetic constitution and the heredity of that individual is NOT determined, decided and developed by that individual? The case in point is that of ideas such as three hundred and thirty million deities in Hindu Dharma! Such ideas and their forms; are ridiculed; as if they were created by some stupid individuals. Actually no individual per se; decides “his or her ideas”! They are the product of time, space and several other phenomena in society and nature. The idea of three hundred and thirty million deities; is most probably through the appreciation of the interrelationship between the time, space, cosmos, solar system, peculiarities of different celestial phenomena, their effects on life,
  • 151. circadian rhythms, consciousness; and the ultimate culmination of life into superliving i.e. self realization. This insight of the seers; also forms the basis of auspicious times, days (MUHURTA), horoscopes, different rituals, different rituals involved in acculturation (SANSKARA), and different ways of worshipping different deities for their characteristic blessing (e.g. enlightenment and wisdom from Ganapati (Ganesh) and Saraswati ). As per the perception of the seers; the individual human existence is but a miniscule of the universe or cosmos (including the cosmic consciousness, time, space etc), the deities are cosmic entities with specific predilection or correspondence and/or subtle relationship with specific loci in individual human existence. The individual human beings are near exact replication and representation of the cosmic being; the PURUSHA and His attributes viz. PRAKRUTI; with potential to be PURUSHA and PRAKRUTI! Hence worshipping deities; is actually rectifying, healing and empowering the corresponding loci in an individual human existence through the blessings of these deities; (who are part of PURUSHA and PRAKRUTI; i.e. true self!); for realization of true self; and concurrent global blossoming. Strangely though; several authors have criticized or even ridiculed many Hindu ways of life and the rituals. This is; due to superficial study; of extraordinary trans-physiological enlightened state; beyond the realm; of a common man, referred to as VIDEHI AVASTHA. Broadly speaking; many of the customs and traditions embody a step by step process of evolution towards superliving (individual and global blossoming). This is why; even as Hindu philosophy talks about the immortality of soul; still it prescribes the SANSKARA, rituals, traditions, customs, conventions, different worships, different auspicious days, times and so on; so that a child grows, develops and evolves to the state of self realization, which is being; one with the immortal cosmic soul; i.e. superliving; benevolent to universe. Hence irrespective of the names and titles of the religions; it appears that; the practice of worshipping the deities; and following many of the rituals conducive to superliving; would soon be popular, sought after; and practiced in every nook and corner of the world; for holistic welfare of the world! It is true that the legacy of the ancient seers has been destroyed, distorted, adulterated and vitiated in many ways due to preponderance of TAMOGUNA and RAJO GUNA; (again; a function of time and not individuals); in the form of brutal bloody invasions, carnages and genocides by some and of some! Hence study and scrutiny of the legacy has become difficult! This is also because; TAMOGUNA and RAJOGUNA; associated with mere rote, mechanistic, reductionist and lopsided logical thinking and learning. Without evolving internally we cannot extract the essence of past wisdom in e.g. nyasa, vyahruti, achaman, pranayama, deities and pilgrimage.
  • 152. The egalitarian socio-economic materialistic perspective; also cannot grasp the core of the hundreds of rituals, conventions and festivals in Hindu Dharma. It offers simplistic superficial explanations of these phenomena and knowingly or unknowingly neglects, trivializes, vulgarizes and/or undermines their sublime and pivotal role in the holistic blossoming of individuals and human civilization. But study and scrutiny of ancient wisdom is most certainly required. We have to be honest and holistic for this. Like the rituals and rites; the places of pilgrimage are also criticized or ridiculed. This is partly; because; their relevance as sources of vitality and vigor and conduits of vitality to self realization, for one and all; became concealed due to unprecedented rise of TAMOGUNA and RAJOGUNA; in the form of mean selfishness, cheating, deception and superstitions. NAMASMARAN evolves, enlightens and enables us to see, appreciate, scrutinize, verify and modify if necessary; the details; keeping the essence of the wisdom of the seers of the past (irrespective of the race, region and religion); who have left behind the invaluable treasure of the legacy such as Ayurveda, Jyotish, Yoga, Smrutis, Acupressure, Medicinal Herbs and so on; and participate in true individual and global welfare! INTRODUCTION TO THE GREATEST EVER MASTERPIECE ON THE PINNACLE OF HOLISTIC HEALTH: AMRUTANUBHAVA Shaniwar; Phalgun shuddha 7 shaka 1932 Saturday; March 12, 2011; 11:25 am Amrutanubhava means the indescribable experience of “being” beyond birth and death. It is the experience of “being” beyond body, instincts, emotions and intelligence. It is the experience of “being” “the field” encompassing “everything in universe from all eternity to all eternity; including space, time and consciousness i.e. „the contingent‟!” The Maharashtrian saint of 13th century Shri Dnyaneshvar Vitthal Kulkarni (Shri Dnyaneshvar Maharaj or Dnyaneshvar Maharaj or Dnyanoba Mauli); wrote this all time masterpiece, which can be described as the cosmic consciousness crystallized into words, which in turn; blossom the careful, discerning and intense reader; into eternal cosmic consciousness! He actually dictated this „fountainhead‟ of super life to Shri Sacchidananda Baba, who penned it; after completing the first masterpiece viz. Dyaneshwari; the world famous commentary on Bhagavad Geeta; in similar manner; in compliance of the articulate inspiration of his guru (and elder brother) Shri Nivruttinath. Dnyaneshvar (or Jnaneshwar) Vitthal Kulkarni (popularly, fondly reverently addressed as Sant Shiromani Shri Dnyaneshvar Maharaj or Jnaneshwar Maharaj or Dnyanoba Mauli); was born on the same day as Lord Krishna on Thursday midnight; the 8th day called ashtami of the second fortnight (vadya-paksha); of the month Shrawan in the year 1193 of (King Shaliwahan‟s calendar called Shaliwahan shaka) i.e. 1271 AD.
  • 153. He did not die! He voluntarily reassumed or re-ascended to his pure and free immortal state; amrutavastha; described in Amrutanubhava or Anubhavamrut; by entering and sitting in samadhi in an underground place; in the town called Alandi; (district Pune in Maharashtra state of India) in the noon of 13th day (trayodashi) of the second fortnight (vadya-paksha) of the year 1215 (Shaliwahan Shaka) i.e. 1293 AD. This phenomenon is referred to as sanjeevana (ever enlivening, ever vitalizing, ever empowering, ever inspiring, ever blossoming) samadhi (the state of being eternal cosmic consciousness). Amrutanubhava is in old Marathi referred to as Prakrut. Hence it is difficult to understand even for a person whose mother tongue is Marathi and/or who is well versed with Sanskrit. However it is not difficult merely by virtue of its language; but by virtue of its being truly beyond every possible reach of human genius. One can hope to understand, appreciate and experience its purport by not only reading it with acute, pin point attention and concentration; but by actually getting beginning to be submerged, dissolved and reunified into cosmic consciousness; through the practice of NAMASMARAN. There are ten chapters in Amrutanubhava. The first is; Shiva Shakti Samavesha Namana. When we reach the root of our consciousness we experience the inseparable two in one principles Shiva and Shakti. These probably correspond to yin and yang. These are beyond space and time and barely reachable through individual consciousness. In fact the individual consciousness begins to dissolve and allowing such dissolution of one‟s individual consciousness into these cosmic principles is called NAMANA. The second chapter is titled Shri Guru Stavana Kathana. The chapter includes the praise and reverence to the guru of the author. In routine sense; the author and his guru lived as human beings. But by going deeper one realizes that; they have been the beating heart of the cosmic consciousness. Guru Stavana Kathana is narration of the surrender of individuality to the Guru i.e. cosmic consciousness, beyond the dimensions of matter, space and time and beyond languages of letters and digits and beyond all possible concepts conceivable by human genus. The third chapter is called, Wacha Runa Mochana. There are four modes of expressions of an individual, which are called PARA, PASHYANTI, MADHYAMA and VAIKHARI. Crudely speaking; these are originated from physical, instinctual, emotional and intellectual
  • 154. strata of individual consciousness. The experience of transcending these is called VACH RUNA MOCHANA. The fourth chapter is Dnyana Abheda Kathana. Dnyana here pertains to pure knowledge or realization and embodies barrier less unifying experience. This state of dnyana is beyond all the concepts of the very existence and non existence, origin and end; and creation and destruction. The fifth chapter is Sacchidananda Padatraya Vivarana. Padatraya means combination of three words. Sacchidananda (Sat-Chit-Ananda; Sat is eternal, controlling; Chit is vitality or sprit or light; and Ananda is ecstasy or bliss) is a word that is used to imply the experience of infinity in every sense. It is indicated here that that the experience is beyond this descriptive semantics of SACCHIDANANDA also! The sixth chapter is called Shabda Khandana. It is proved here that every expression is a result of interaction between an individual consciousness and stimuli which are born from ever changing universe and hence the “experience beyond change” is independent of any word! The seventh chapter is Adnyana Khandana. Adnyana here; means absence or void or non existence. It is shown here that there is nothing like absence, void or nonexistence. The concept of zero itself is a function of the descent of cosmic consciousness into transient individual consciousness and hence unreal in absolute terms. The eighth chapter is Dnyana Khandana. Dnyana when contra posed to Adnyana is rendered subjective and hence in an absolute state of consciousness there is no interaction of knower, knowing and knowable. Hence the realm of knowledge vanishes in objective state of consciousness. The nineth chapter is Jeevana Mukta Dasha Kathana. Here there is depiction of a state of an individual who ceases to „live‟ as an individual with respect to his or her body, instincts, emotions and intelligence. He lives in consonance with or inseparable from cosmic consciousness. The tenth i.e. the last chapter is titled as Grantha Mahima Varnana.
  • 155. Grantha is the book, Mahima means significance or potential and Varnana means description. In this chapter; the author inspires and enables the reader to „see‟ what invaluable cosmic bounties he or she is bestowed with; through this capsule of immortality articulated; in terms of the highest possible fulfillment or achievement of life for an individual and the whole universe. ========================================================== Impression: This book gives not merely the solution to the unperceived and perceived problems; but enables us to see the solution, empowers us to rise and be the solution and also reaffirms unequivocally that we ARE the solution! What appears to have descended from the cosmic consciousness, timelessness and dimensionlessness, wordlessness, questionlessness, omnipresence and immortality; into individual consciousness, time, dimensions, words or semantics or terminology, questions, individual frame and mortality; respectively; is assumed as “I”! The true “I” the GURU, the NAMA; described by the word SACCHIDANANDA; eternally exists; irrespective and independent of anything and everything conceivable by any conceptual framework or experience; of existence and nonexistence! NAMASMARAN, DHANURMAS AND COSMIC PHYSIOLOGY Cosmic or astrophysiology is yet to come in vogue. But it is an incoming thing. Holistic perspective is inevitable. Globalization is only a small visible part of holistic perspective. Holistic perspective sees individual human existence; as part of cosmos; or other way round; it sees cosmos as an extended body of an individual. Apart from the crude observations such as circadian rhythms, everything in the universe influences one another. The Sun, moon, planets; their movements and events taking place on the earth; are all interrelated. Not only they influence the living beings and human beings; but they specifically influence different systems of the body and also various aspects of cognition, affect and conation. Hence the astrology depicts specific days with specific prescriptions (MUHURT i.e. SHUBHA KAL and ASHUBHA KAL). However those who do not understand the subtle interrelationship, describe days and periods as auspicious and inauspicious. Nothing is inauspicious; even the time of death is not inauspicious; if it is the logical culmination of the fulfilled life! It appears that some periods are good for physical, some are good for sexual, some are good for intellectual. Thus; different periods are good for different faculties. Probably; if we perform the different activities during those periods; which are suitable for them; then we would succeed in living and dying with fulfillment, at individual and global levels. There are some individuals who oppose the teaching and learning of astrology in universities and schools. This is “intellectual fanaticism.” We may or may not consult an astrologer; but calling
  • 156. astrology as hoax and trying to sabotage or suppress its study is called TAMAS i.e. “fanatic scientific bigotry. Astrology is a means for shaping our life so as to help ourselves and the universe; to blossom. I strongly feel that the astrologers should do their job with full commitment and dedication and keep learning. They should not use nonspecific words such as auspicious and inauspicious, instead; they should describe the nature of interactions; specifically. What is inauspicious for developing sexual relations; is not necessarily inauspicious for getting money. Such many examples can be given. The case in point is DHANURMAS. This is a month; when the floodgates of enlightenment open for the mankind. Hence it is a golden opportunity to remain awake and welcome the enlightenment by getting up early morning and focusing on the cosmic consciousness i.e. God. Some astrologers described this as inauspicious month, but it is not. It is only, unsuitable for some mundane activities. NAMASMARAN AND KUMBHA The Kumbha Mela takes place in four places in India viz. Ujjain, Nashi, Hardwar and Varanasi (Allahabad). The auspicious period repeats itself every twelve years. Millions of people collect and take bath in Ganga. What is so special about this period? The explanation of salvation from sins is inexplicable in scientific terms, because science does not conceive the meaning of “paap and punya” i.e. “sin and good deed” respectively. The alternative explanation is probably as follows. All paap or sin is that which takes us away from our true self, i.e. disorients us from ourselves and all punya is that, which enhances our orientation to our true self. The Kumbha period, by virtue of the characteristic constellation (The specific constellation during this time is Sun enters the Mesha rashi, Moon enters the Dhanu rashi and Guru enters the Kumbha rashi) according to Indian or the lunar calendar) seems to influence certain and places and rivers on the earth; beneficially; making them conducive to orientation of our true self. This is analogous to the help one gets from the wind while sailing. The external and internal environment when favorable, one can get reoriented to the true self and experiences self realization! The Kumbha period (parva) probably signifies such a period full of benevolence! It is essential to explore and appreciate the subtle links between human being and the universe and also the subtle changes in the rivers and the places; responsible for transcendental benefit;
  • 157. during this period. The sociological, economic, microbiological and other explanations offered appear to be correct; but incomplete and simplistic. It may be more enlightening in this respect, if we study the Indian calendar is called panchang (pancha = five anga= aspects or parts; viz. tithi, war, nakshatra, karan and ayan); further. NAMASMARAN AND STUDY OF GEETA
  • 158. What is the background of the sharing of my perceptions of Gita? Why did I study Gita? It gives me great pleasure to share these experiences and perceptions of my study of Bhagavad Gita. Obviously; this is neither a translation nor a commentary. I may not call this an interpretation also. This is simply, a sharing of my experiences and perceptions of Bhagavad Gita! For the sake of simplicity, henceforth I am going to refer her as Gita. Another interesting thing, which may appear queer, is; I prefer to refer to Gita as “she” and not it. Because Gita is much more than a “living” and “loving” mother! It was in early childhood that I used to hear some chapters such as 15th; being recited by my brothers and sister. During our school days I remember to have learnt some shlokas from Gita Dhyana and some shlokas from Gita proper. But I don‟t remember the details. After this brief encounter, all that I heard during my medical college days, from leftist friends was not in favor of Gita. But what I heard from many others was high acclaim for Gita. But somehow I was involved in many things other than Gita and probably kept on groping in the dark for quite some time. May be, this was because study of Gita did not seem to have application in medical profession or social development; or because study of Gita wasn‟t thought very important by leaders in different fields. Most importantly, study of Gita was not promoted enough by the local, municipal, state and central governments; in India; to attract majority of people and especially young minds! Study of Gita was not associated with any apparent or tempting incentive! I must appreciate however; that there have been many voluntary groups trying to spread the study and message of Gita all over the world, even though I had not come in their contact or influenced by their activity! But after coming to Mumbai, flame of curiosity was ignited and interest in Gita was aroused, probably because I had begun to revisit Vishnusahasranam and Namasmaran, and/or I was becoming increasingly aware of my inadequacies. Apparently it was also because; I wanted to study something world famous and ultimate in every sense; so as to boost my ego! Hence I began the study of Gita. But now it appears that there was much more to it than this. Whether I studied Gita or Gita herself made me study her, is a moot question and I feel; the latter may be truer. When did I start the study? What were the early experiences? When I seriously began to study Gita; about twenty years ago, I found many contradictions in her.
  • 159. For example, in 4th chapter, Lord Krishna says in the same verse, (Chaturvarnayam maya srustam…) that he created four VARNAS and also; he did not create them! Also, even as Lord Krishna advocates the war (Tasmat uttishtha Kaunteya yuddhaya kruta nishchaya…2nd chapter, nirashi nirmamo bhootva yuddhaya kruta nishchaya… 3rd chapter, Yadahankarmashritya na yotsya iti…..18th chapter), he also upholds nonviolence and control of mind in most of the chapters e.g. (Ahimsa satyamakrodham.. 16th chapter, Moodhagrahenamatnoyat …17th chapter, ) as a virtue. Similarly, Lord Krishna disapproves Arjuna‟s arguments in 1st chapter about VARNA SANKAR, which means indisciplined and unrestricted marriages directed by mere attraction; in different groups, (Ashochyanaiva shochastvam prajnya vadanscha bhashase.. .2nd chapter) he uses the same argument (Yadi hyaham na varteyam …and Utside yurime lokam… 3rd chapter). In 2nd chapter his argument (Akeertin cha pi bhootani…, Bhayat ranat uparatam…, Awacchya vadanscha bahoon…. etc) about “what people would say”, appears to be too superficial and not enlightening or philosophical (Please refer; page 121). One can quote many such contradictions and uninteresting arguments as examples; but that is not the purpose of this writing, because as can be seen latter, these apparent contradictions kept getting resolved in the process of study. Hence, the purpose of this writing is; to share exciting changes in my perceptions of Gita and myself and hitherto impossible; amazing revelations; which occurred as I went on studying Gita, in spite of the contradictions and uninteresting arguments! Why did I continue my study of Gita in spite of the contradictions and uninteresting arguments (which at that time were “real” and not “merely apparent”)? Why did I go ahead even further to by heart her? The reason why I kept on studying Gita in spite of the contradictions was; I sensed that there was something in Gita, which I was not able perceive. This sensing of something; which I was not able to perceive, kept on haunting me. I sensed that it was so precious that I could not resist myself! This was like an obsession of searching a secret treasure; in spite of difficulties and dangers! That sensation of something imperceptible in Gita kept on propelling me from within also! It was as if I was possessed by this sensation in and out! In addition, I realized that I needed to correlate the shlokas or verses in different chapters so as to extract deeper meaning. This could have been possible only if I remembered all the 700 verses from different chapters, and contemplate on them, at any given point of time. This I thought was the only way to possibly resolve the contradictions; even while traveling or walking and without having to refer a book! So I started the uphill task (as I do not have the gift of very good memory) of by hearting Gita!
  • 160. But frankly speaking, even as I am giving these apparently logical explanations, I had not quite understood why I kept on reciting and by hearting Gita, obsessively in spite of the contradictions! It appears now, that Gita herself consumed my consciousness, without me being aware of it and kept on absorbing; my being in her! Another reason for the persistence; (inspite of pains and agonies of frequent and serious disagreements); which was beyond my desire or voluntary will, may be that; study of Gita has the roots in my previous birth. This study may be a continuation of what was left half way; in the last birth! You may believe and appreciate this or discard as a flight of imagination! I leave it to your own perceptions and experiences! But life actually encompasses the births and deaths and hence called ANUBANDHA and NITYAGA i.e. linked up and continuous! The continuity is evident in such phenomena. Why did not I write earlier? In the process of studying Gita; the thought to share my understanding used be very predominant. This may be a reaction of the excitement I derived from time to time from Gita or it may be because I thought; I have something to offer to the society! For this reason; I had tried to write on Gita about ten to twelve years back, but later I stopped halfway; as I was not quite satisfied and was not at ease; with my own interpretations, contentions and explanations, which appeared circular to me! What is the feeling while sharing the perceptions of Gita today? Not that I am sharing now, because I can claim to have understood Gita completely, but because, I am convinced that Gita enlightens us for the journey; that starts with ignorance, individuality; and timed mortal existence; and heads towards the destinations of self realization; universality and trans-temporal immortal consciousness; respectively! Or rather, it is because it is an urge to share something wonderful with the others, with whom I feel, I am united, irrespective of their caste, creed, religion, ideology, race, country and other characteristics; such as whether I know them or not! I am keen to share this great treasure, because; at this juncture I see; that Gita deals with; 1) Molecular activities 2) Individual activities including various physical, instinctual, emotional and intellectual 3) The relationship of these with the society and universe and 4) The relationship of all these with past, present and future; and 5) The all encompassing cosmic consciousness i.e. the nature of our cosmic being.
  • 161. I am enthusiastic to share because, though Gita does not deal with; the drudgery of enumeration and description of irrelevant peripheral details, she deals with the intricate principles involved in the intermolecular, inter-moment, interpersonal, international interactions and also the interactions at all the levels of consciousness. This may be termed cosmic dynamics or cosmic orchestra; including the role of an individual blossoming in it! Do I understand Gita completely? I have realized that I may not understand Gita, I may understand Gita partially, or I may misunderstand Gita. In any case it is useful; because; with the study of Gita, there starts the exciting voyage of enlightenment and blossoming! Complete understanding of Gita is impossible, because it is trans-intellectual i.e. beyond the three levels of consciousness (SWPANA, SUSHUPTI and JAGRUTI, i.e. dream, sleep and wakefulness respectively) and four modes of communication (VAACHA) viz. PARA, PASHYANTI, MADHYAMA and VAIKHARI, i.e. roughly speaking; communication from the root of one‟s existence without articulation(umbilical area), the primitive instincts communication (precoridal area), autonomic nervous system and neuroendocrine system (throat) and communication as articulated and spoken through central nervous activity (tongue, lips, palate etc) respectively. These modes of communication seem to express different levels of genuinity and varying distance from the objective truth. What is the scope of the study of Gita in individual life? However, even if I don‟t understand Gita, due to above reason; I have the freedom and opportunity to keep on studying Gita and merge with cosmic consciousness to the extent possible, and while doing so share the perceptions! I have the freedom to be empowered in the course of time; sufficient enough to relinquish at appropriate time; “my” then redundant; intellectual, instinctual, emotional and instinctual frameworks, material possessions and my body, happily and victoriously! This is akin to a blossoming flower; that emanates its pleasant fragrance (without reservations and any kind of pain or discomfort whatsoever) or a ripe fruit that drops from the tree! What is the role of NAMASMARAN in the study of Gita? Now before I go ahead, I must state here, that NAMASMARAN enabled the much necessary inner propulsion for continued study and “understanding” Gita to the extent possible; and Gita provided the paradigm shift and strong and stabilizing conceptual foundation that made it possible to adhere to apparently meaningless and unglamorous activity of NAMASMARAN! But most importantly it is the cosmic consciousness (Guru) that has made all this; i.e. study of Gita, Vishnusahasranam and NAMASMARAN possible! Why wasn‟t this published as printed book?
  • 162. I am glad that it has been uploaded for free download and is being shared with millions, WITHOUT the delay caused by various formalities involved in printing, publishing advertising, transportation, shipment and marketing or selling of hard copies. This delay due to several factors such as motivation, interest, commitment, capability, dynamism of the printers, publishers and the people involved in marketing and sale; of hard copies is avoided! I am also glad that this electronic publication is independent of any influence of charity, donations, sponsorship. This is what I call the grace of God or the benevolence of the cosmic consciousness! In as much as I don‟t want to keep any copyrights; so that anybody in the world; could utilize these shared perceptions freely, I would also like to clarify that; just as well meaning use of these would aid in imminent universal blossoming; the plagiarism of this material in any form with vested interests and mercenary motives; would prove detrimental to the plagiarists and their readers; and hence to everyone. November 4, 2009, 4:30 pm. In what way was it a difficult proposition to study and continue to study Gita? Like any individual I was also engrossed in the cacophony of needs, wants, passions, infatuations, goals, dreams and aspirations, for myself and the society, which I was conscious of, there was; in addition; an inexplicable and subconscious undercurrent that seemed to give incomprehensible twists and turns to my life; often beyond my tolerance and forbearance and stirred me from deep within! Added to all this was; the challenge of study of Gita, in which there way no monetary benefit or any solution to day to day problems. Study of Gita had (and even today does not have any value) in medical curriculum. There was importance in medical curriculum! This apparent irrelevance and non utility of the study made it difficult and often disturbing! But even as it appeared to create turmoil within my intellectual and emotional framework; I could not get rid of it, till today, due to the possible reasons mentioned earlier! What is the bond that Gita creates? It is just in recent times that I have started appreciating that Gita has the nectar of immortality that is beyond individual consciousness. But till recently; I felt that Gita (who kills one‟s subjectivity), imparted a dying experience! This is why at earlier stages I felt it was terribly frightening to study and internalize Gita! But even then, Gita immersed me in herself! In past, I used to sometimes worship Gita and sometimes contradict her; without seriously studying! I often merely used some quotations from Gita for proving my point and to impress the audience and feel good with myself.
  • 163. During my study in college and medical college I used get enamored by unusual terminology and bombastic uncommon words and feel elated. Many a times quoting Gita, added to this elation! But now I know that I was merely; getting enamored or repulsed by experiencing the periphery; similar to enjoying or hating the fruit by tasting its skin! What is the significance of reciting Gita? In India, Gita is recited, chanted, by hearted by many. Earlier I thought this was stupidity or slavish mentality. At times I thought this was blind belief. But today I confess frankly that I was more immature at that time, than what I am today! Today as a student of physiology for over 30 years, I feel that Gita can especially benefit all the children in the world to develop and tone up their central nervous system (including the speech areas and speech articulation with biomedical feedback) and enhance their evolution during this life! This is true not merely for a child but for any and every person of any age in the world. This is true even if Gita is by hearted without understanding the intricacies, which one can appreciate at a later stage of development! As a student of physiology, I am also sure that; by hearting of certain facts, meaningful hymns, philosophical or scientific sutras (e.g. those from Ayurveda, Gita, and Arithmetic), without questioning; lets the child build; the edifice of knowledge and then work on it. Up to a certain age there is no capacity in us to analyze and comprehend certain aspects of life and hence insistence on clarification should not be encouraged as it can act as hindrance in the learning. In fact by hearting even if the child did not understand the meaning is as essential; as feeding the baby, even if it did not understand the nutritive principles in that food! While studying Gita I realized that questions themselves should not be discouraged, but encouraged, but it must also be clear that all questions may not be answered and if answered, the answers may not be understood. Hence insistence on clarification; as a precondition to by hearting; should not be encouraged. What is the role of patience and humility in learning Gita? Another point in learning Gita is; an approach with humility and patience. They are very important. Besides, hidden meanings are not understood by casual reading and/or egocentric approach under the spell of egalitarian, utopian or any such philosophical thought. Moreover; Gita cannot be appreciated if we are already prejudiced by individualistic trends or socialistic dogmas; often hidden under the guise of analytical fervor and/or scientific temper. Patience (which is born from honesty, commitment and readiness to go beyond individual subjectivity and paradigms of every kind and sometimes called SHRADDHA) opens the doors to enlightenment and blossoming at individual and global levels!
  • 164. What is the benefit from study of Gita? Now I realize that study of Gita can empower a serious student of Gita to live with unconditioned acceptance, love and respect for every moment and situation, and work in consonance with nature; to one‟s complete fulfillment and greatest satisfaction. Gita enables one to blossom in such a way, that subjectivity gets shed off smoothly; while global unity and harmony begin to pulsate in one‟s heart! It is worthwhile to share with you here; that today I feel that; opportunity to study Gita is a one of the greatest treasure in my life for me. November 4, 2009 9:45 pm. How do we reconcile the socialistic and individualistic ideas with the principles of Gita? During my first few years of study of Namasmaran, Vishnusahasranam and Gita, I was instinctively or intuitively feeling, that the essence of these teachings was not at all in opposition to the idea of social justice and material abundance; explicit in socialistic and leftist way of thinking. I felt strongly; that inequality and exploitation were aberrations; and in no way; teachings of Gita, Vishnusahasranam and NAMASMARAN (as sometimes erroneously thought even by me). I sensed the essence of Gita and Vishnusahasranam and the NAMASMARAN embodied the spirit; unifying the essence of the leftists, rightists, believers, nonbelievers and all others! But it is after ongoing study that it became clear that being not equal can mean; merely being different and complementary (and not necessarily unequal in the sense of constituting antagonistic relationship of exploiter and exploited). Then I took it upon myself to further clarify the essence to myself and share it with others. Because; I had in myself (which were in the outside society), the leftist, rightist, individualistic, socialistic and good and bad elements; such as superficiality, pettiness, prejudice and ideological adamancy! In what way was the study of Gita useful in practically realizing the ideals of life? I was possessed by only one question: How to see more clearly and then show that essence of Gita, Vishnusahasranam and NAMASMARAN; is the key to blossoming of all, irrespective of their identity viz. atheist, leftists, Hindus, non-Hindus, and others belonging to different cultural and socioeconomic groups? I had sensed, as mentioned earlier, that Gita, Vishnusahasranam and NAMASMARAN had the best from capitalist or individualistic doctrines in terms of individual blossoming and the best of
  • 165. Marxist, leftist, socialist or communist doctrines in terms of global blossoming and welfare of all; and unite all streams in the society! So, from this point of view, I wrote my comments or interpretations on Gita and Vishnusahasranam and Namasmaran, so as to highlight the innate unity and bring everyone together, irrespective caste, creed, religion and even socioeconomic group! Did I get frustrated any time; in the process of studying Gita? But as the time passed, I started realizing that even though my efforts were honest (according to me), they were subjective and incomplete. They did not convey absolute or objective truth and hence, did not match the demands of the time! But having not understood this enigma; I was really frustrated. I didn‟t quite understand the subtle difference between subjective and objective perspectives. I was unable to see how my efforts; admired by most readers; could apparently make no impact (in terms of socio cultural and politico economic conditions, to my satisfaction) on myself and the society! How does Gita (or NAMSMARAN) help in overcoming the frustration? But in spite of my frustration, I still felt quite strongly that my convictions if real; then must blossom the universe in every possible way at some point of time. So I was not too much vagrant or did not go too astray! Gradually I began to realize that, even as my conviction was correct according to me, it could be more subjective and hence it was essential to practice NAMASMARAN with greater commitment and grow more and more objective. Having realized this onus my head, it became increasingly clear that it was useless and/or counterproductive to simply despise my own short comings! Because, self pity amounted to being suicidal, i.e. violent to myself! Having accepted the NAMASMARAN as top priority, it also became clear that it was inappropriate to hate the shortcomings of the others. Because, that is being in a subtle way, violent to others! Thus, I stopped despising whatever was happening in the society which was unpleasant to me! I realized that there was no sense in getting frustrated, feeling guilty, accepting defeat or blaming disagreeable activities and view points of others (theists, spiritualists, atheists, leftists, secular etc because I was a part all this some point in time). I also found no sense in feeling sad about the misinterpretations of Gita, Vishnusahasranam and NAMASMARAN by their worshippers and/or their detractors (because I was a party to this also!). I also realized that, what is required, is blossoming together and empowering one another; through the study and practice of Gita, Vishnusahasranam and NAMASMARAN respectively.
  • 166. I thought this would assist us to grow from within and actualize intellectual, emotional, instinctual and physical actions; in terms of globally nurturing policy making, planning, administration and implementation and engender individual and global blossoming! November5, 2009, 10:00 am What were the first impressions of 1st chapter? Initially when I began to read Gita, I felt that I am reading a story of war. I was rather put off by the list of names and the description of conches they blew. Later I read about the repulsion of Arjuna about the idea of war and violence and his arguments about the disastrous effects of war. I felt that there was nothing intellectual and it all seemed to be too obvious to be stated. But I kept on by hearting it apparently; as a kind of exercise of memory and probably also to fill the void in me; and actually because Gita “swallowed” me as I have mentioned earlier! I did not quite understand the exact meaning MOHA for long time. Some said that Arjuna was afraid and some said that it was his love for the family members. Some felt Arjuna was right and some said he was wrong. But I never seemed to understand how this was related to the day to day problems in life of a common man and me; and why Gita was acclaimed as the greatest exposition of philosophy! Some said that the description of war was symbolic and actually Gita relates to the higher self in an individual with lower self. This seemed impressive but could not explain the relevance of Arjuna‟s arguments about VARNA SANKAR i.e. haphazard and lawless marriages amongst different strata and groups in society and their ill effects. How can we get clarifications to the doubts formed while studying the 1st chapter? At this juncture; it is clear; that Gita actually deals with the individual existence, universe, the time and cosmic consciousness. She also deals with different stages of human development from SADHAKA i.e. seeker and SIDDHA i.e. enlightened individual and the various ways and techniques to attain the ultimate state of liberation. Initially I used to feel that Gita relates to individual emancipation and hence felt that there was nothing in terms of solution for the welfare of world. This was because of the repeated description of STHITAPRAJNA (a person beyond the influence of painful and pleasurable influences in life) and absence of any reference to dream society! This could be because of my ego (not necessarily unjustified or condemnable, but not accurate either), which prevented me from seeing my unity with the universe and how the STHITAPRAJNA state was related to social
  • 167. welfare. Hence I could not see how Gita could help in social emancipation! In addition, the obsession and yearning that “I have to change the world for better” was the stumbling block in getting satisfactory solution from Gita! Moreover; I was expecting some kind of a blue print for the universal welfare; and since I did not find it; I used to feel that Gita is individualistic and hence of no consequences for the global welfare. Naturally I was not quite in love with Gita. In fact I read and studied it with reluctance and as if because; somebody was pushing me from within to study it persistently. Due to my honest (though subjective) concern; I was obsessed by global welfare, of which I had faint sketch in mind. But I was neither finding any reflections of the sketch in reality; nor was I completely convinced by it. I was probably looking for clearer blueprint in Gita. But since Gita does not give any such blueprint, I was rather getting depressed by reading Gita. Study of Gita was thus a kind of invited trouble! However gradually; this turmoil began to subside; when I started to realize that the role of Gita is not to provide any blueprint; but to inspire the student to create a universal blueprint conducive to blossoming (in a most democratic) of everyone in the world! What were the hurdles in the process of studying Gita? Sometimes I thought Gita was produced on battlefield, sometimes I felt that it was not a creation of one individual. Sometimes I felt that many people have added different verses out of context and relevance. But these feelings did not deter me from studying Gita, because; these feelings had nothing to do with what I was looking for in Gita! I was really not concerned and bothered whether Gita was created by one or many and whether on battlefield or elsewhere! Some people said that it was not proper to read Gita at home as it leads to conflicts in home and some people said that it was inauspicious to read it because it was read after some one‟s demise. Although these views sometimes disturbed me temporarily; while studying Gita; they could not deter me from studying her! I however felt that Gita was not very pleasant like a romantic poetry and did not generate elation or ecstasy. She seemed to ruthlessly remind unwanted, unnecessary and unrelated questions and problems such as those of war and death! Arguments that Gita preaches violence and the opinion that she promotes inequality and exploitation appeared too superficial and based on casual reading with preformed notions and prejudices; though they harmed my enthusiasm to some extent. Many people in the world alleged then and do so even today; that; Hindu scriptures such as VEDAs, SMRUTIs (Compilations of rules, regulations and practical techniques for social stability, growth and harmony) advocate inequality (and hence exploitation). This was because of the labor division that continued through generations, in a structured form. It is true that various
  • 168. influences such as military invasions and religious persecutions tore apart the fabric of holistic Hindu philosophy and way of life, into somewhat arbitrary, coercive and at times absurd traditions and conventions, but it does not render the Hindu philosophy as such; exploitative, outdated and counterproductive. These views create doubt and suspension in one‟s mind even before a Hindu like begins to study books such as Gita. Can Gita guide the world today? I began to understand that Gita philosophy (the cosmic dynamics) reveals to us our position and role in the eternal orchestra and guides us to live to our fullest satisfaction; while simultaneously aiding the blossoming of the universe. I realized that by studying Gita superficially one cannot see her potential to rejuvenate, regenerate and even revive the chaotic and turbulent human civilization all over the world. I therefore felt greater and greater need to explore the heart of Gita. I started getting as if haunted by a beautiful and barely seen blurred “melodious light” in the core of Gita. Gita begins with the description of legions of Kauravas and Pandavas on the Kurukshetra. Thus Gita directly begins with the most crucial dilemma or tricky situation one can have in life viz. the question of life and death! All conflicts in life are concentrated in this situation! This makes Gita the ultimate counselor! I now feel that; Gita deals with war of higher self with the lower self in an individual, where the lower self is attached to many likes and dislikes! This attachment is depicted in terms of attachment (like that for suicidal and destructive addiction) for the relatives even if they were social psychopaths. This attachment leads to despondent retreat to lower self and passive acceptance of and involvement in degeneration and decay of one‟s own true self (and that of the universe). This is surrender of higher self to lower self, or surrender of higher self of the society to the lower self of the society, that is called MOHA of Arjuna, which I guess is common to most people in the world (which is why Gita is universal). Gita simultaneously deals with the actual war also; because she looks at the individual and society in a holistic way. She conceives and teaches to appreciate that the condition of war within and our response to that war; naturally manifest in family and social life. If our response is of surrender due to MOHA then it is detrimental to an individual as well as the society. I think, I can appreciate this (previously thought unwanted and irrelevant and hence unpleasant) unavoidable and eternal war within and out! In fact knowledge of Gita makes it clear that presence of this war and its comprehension is a golden opportunity to live in SWADHARMA and achieve individual and global blossoming! Strange (To state the war as opportunity) though it may appear it is true that this internal and external war is a product of evolution! Animals have no choice!
  • 169. They neither can glorify their instincts nor can they condemn it! Neither are they endowed with the freedom to choose indulgence nor are they free to opt for abstinence! They do not have the golden opportunity to live in SWADHARMA as there is o conflict. Arjuna‟s response of MOHA is a response to inner war (that invariably manifests in the society)! Such despondent response to the lower self of an individual is invariably reflected in the form of a retreat to the lower self of the society i.e. psychopathic and detrimental elements in the society! Gita not only depicts the individual and global despondency; but it also depicts; an intellectual explanation and justification of such despondency in the form of apparently sublime values and concerns; as advanced by Arjuna. Thus Arjuna is dismissing the idea of killing teachers, brothers and other loved ones by forecasting the social holocaust in terms of the ruining of families and the exploitation of widows and mutilation of social discipline and harmony; leading to ill effects on the departed souls and the abyss thereof! Arjuna represents erudite but erroneous arguments! Thus Gita creates a strong case for individual and social mediocrity, individualism, pettiness, gullibility, defeatism, and despondency with intellectual explanations and justifications, which span from individual and social life; to even life after death! It is at this point that I realized that Gita is unique in NOT providing an arbitrary blue print that upholds individualism or socialism; but enlightens the root of our being and provides freedom and blossoming of individuals and the universe simultaneously. This understanding has wiped out my previous reservations about Gita (of being individualistic or addressing merely personal needs or problems) and made me far more comfortable with Gita than I used to be earlier. I now understand that Gita is more personal and more social in true sense because she takes us to the core of both! This makes her really and absolutely accurate, just and totally democratic in true sense, which the individualistic and socialistic philosophical frameworks are not! I felt very happy for having persisted on the study of Gita and having come out of the limitations and inadequacies of individualistic and socialistic philosophies. Through depicting the individual and social despondence (represented by ARJUNA VISHADA) Gita creates a ground for an eternal discourse to shun the individual, social and universal tendencies to sink and decay! Gita enters into 2nd chapter and then offers the omnipotent and omniscient panacea to such despondence and decay that surfaces repeatedly in the human civilization throughout history; from millennia to millennia and time and again; from the very source of eternally provident and rejuvenating cosmic consciousness! November 5, 2009; 10:00 pm
  • 170. How is MOHA a universal problem and the resurrection from MOHA a universal solution? After creating a strong case for the despondence; like a devil‟s advocate; in 1st chapter; the propounder of Gita straight away proclaims in 2nd chapter; the aphorism that you don‟t die! This aphorism can cause a massive shock for any serious reader and I was no exception. Isn‟t it natural that normally our mindset cannot understand, agree, believe or realize the concept of immortality of soul? I however; kept on reading it, but without really understanding, agreeing, believing and of course realizing! In fact this discussion in 2nd chapter made me feel miserably torn in two conceptual premises! Neither could I agree with the claim of immortality, which was beyond my comprehension and even imagination; nor could I felt that I was a complete mortal with no traces of life after the death of my body! I could never imagine myself discarding my body like “old clothes” or in; living in absence of the body, but I could not dismiss the claim of immortality also; because I “knew” (though I had not personally realized) that a) nothing is destroyed b) consciousness; thoughts, feelings, time, space, energy etc do not have the same kind of “existence”, “birth” or “death” and c) „beginning and end‟ are human concepts; derived from the limitations of physiological state, consciousness, perceptions, thinking, feelings and the information processing in the neurons and their network! Now I realize that such tearing off; of my conceptual premises lead to dialectical process breaking down the sectarian ideas and promoted evolution of the holistic perspective. Arjuna has indicated his disgust for a war that involves killing of near and dear ones. He is selfless and has no interest in any gains from such a war that involves shading of blood of his teachers, brothers and other close ones. So Arjuna is NOT afraid of war like a timid creature, but his conscience has paralyzed him! Arjuna like any sensitive, honest, brave and conscientious individual despised the killing of his brothers. I am sure that any sensitive and conscientious individual would relate with the plight of Arjuna; because it results from information processing through neuroendocrine, autonomic and central nervous systems; and hence is universal! But having said that; as I went on studying Gita, it started becoming clearer, that human beings are not merely physiological; they are potentially much more than that! November 6, 08:20 pm After listening to Arjuna‟s plight, Lord Krishna, who is cosmic consciousness, personified; (and hence can see; what others don‟t; and can‟t; and is conscious of what others are not); sees that Arjuna is not able to see the truth beyond the physiologically restricted sensory perceptions, like most people in the world! This inability to see beyond physiological boundaries (inaccurate
  • 171. perception), leads to faulty feelings arrogance or despondence (as that of Arjuna), and faulty actions (refusal to participate in war by Arjuna). Lord Krishna notes that Arjuna has been paralyzed (inappropriate conation or response) due to inappropriate feelings (affect) resulting from this erroneous perception (cognition). This syndrome (actually universal) is called MOHA. Lord Krishna therefore sets out to explore and salvage the human potential of Arjuna (and mankind) that has been paralyzed and wake him to his immortal self, (and thereby rectify cognition, affect and conation) from the despondent slumber of physiological confinements. Lord Krishna does this in a step by step manner, with different explanations. As a friend, philosopher and guide; he disapproves Arjuna‟s response as totally unbecoming for Arjuna. He declares it as totally inappropriate and impotent! He explains to Arjuna that love and attachment to the bodies of all the warriors representing sociopathic elements; (by virtue of dominance of lower self in us; which clouds our perceptions, vulgarizes our feelings and deteriorates our actions) is inappropriate. Such wars keep repeating in the societies (between socially benevolent elements and sociopathic elements) and also in the individuals (between the lower self and the higher self). Lord Krishna shows that waking up and rising to one‟s immortal existence engenders the appropriate actions and one should not get deterred by any considerations born out of MOHA. Lord Krishna further clarifies, that the warring factions and the war (which also goes on in the individual as well as in the universe); had beginning and end but its core (cosmic consciousness) is immortal. Arjuna (and we all) should realize it (by evolving through the various means described in scriptures such as NAMASMARAN), and express himself enthusiastically with all might, in such wars (outside and inside)! These outer and inner wars are actually considered as golden opportunity, because, animals do NOT have such a choice to fight against the forces of darkness (within and outside). This is called DHARMYA YDDHA (one which is in tune with cosmic principles and hence inevitable; and NOT religious war) because it is in tune with as well conducive to reach the cosmic consciousness. This is similar to clinically accurate surgical treatment; which can be required for the health of the whole body (and society) and is totally different from indiscriminate violence or indiscriminate nonviolence, born out of ignorant and subjective premises. It has to be remembered that throughout hereafter; Lord Krishna keeps describing how one can conquer (not coercively suppress) the physiological (individualistic and petty) elements in body (which mar the consciousness and cause MOHA). He further also shows that uninterrupted (conscious) union with immortal soul is called YOGA; and the actions born through it are
  • 172. accurate, precise and appropriate; and in tune with the infallible cosmic principles! He enlightens Arjuna (and the world) that such state of being (in union with immortal consciousness) and actions springing there from (SWADHARMA); is called YOGA (which in essence is not different from TYAGA and SANYASA). Lord Krishna guides Arjuna about this state and assures him that this state brings peace (for that individual and the universe) even in the face of bodily death. Since Lord Krishna talked so much about this state of union with immortality, which makes us desireless; the next question would be “Why not remain united with the immortal and be peaceful, instead of warring?” Arjuna asks this question in the 3rd chapter. How are Gita and NAMASMARAN complimentary? What do we gain from them? But before I go ahead to 3rd chapter; and share my understanding (?) about Gita, I must make it clear, that study of Gita, Vishnusahasranam and NAMSMARAN complement each other tremendously. I have a feeling that NAMASMARAN; which I call a mega-fusion, a mega-process; or a megafountainhead; is sure to absorb the whole universe in itself i.e. immortal cosmic consciousness and in turn, as and when consciousness adequately blossoms in an individual through NAMASMARAN, the concepts of immortality in Gita would become tangible! The vice versa could also be true! It is this awakening to one‟s immortality; that I think; Arjuna (and the people of world) could gain from Gita; and that is more precious than anything else in the world; and even the world itself! November 7, 2009; 12:10 pm How easy is it to realize and practice SWADHARMA? How is it relevant to behavior of an individual, family and society? In 2nd chapter Lord Krishna declares the aphorism of immortality of the core of universe and individual; and human potential to realize this core that embodies cosmic consciousness. But Arjuna (and student of Gita like me) cannot experience the immortality right away! Lord Krishna therefore (apart from explaining the ways to rise and conquer the obstacles in the way of reaching the cosmic consciousness) gives other supportive arguments to emphasize the importance of SWADHARMA i.e. behavior born from the state of union with cosmic consciousness.
  • 173. Thus Lord Krishna indicates to Arjuna that the greatest value in life is SWADHARMA (and not some so called spiritual or material achievement, so called and often hyped miracles and mere material abundance respectively) and hence any person who goes astray (due to his subjective; whether individualistic or so called religious/socialistic; paradigm) from this SWADHARMA; is bound to be ridiculed as coward (Akirtim chaapi Bhootani… and Bhayat ranat uparatam, 2nd chapter). This essence of value system is the eternal glory of Gita that has been revitalizing mankind from millennia to millennia! Further, Lord Krishna reiterates that all the efforts of human civilization e.g. VEDAs are essentially born from and culminate into cosmic consciousness; and get expressed through individuals according to their constitutions. Those who know this; are always connected with the cosmic consciousness (YOGA); and do not get distracted by the illusive results (success or failure) and those who do not know this; get cut off from the cosmic consciousness and their perceptions, feelings and the quality, methodology and the elegance of their actions get marred. They develop the illusion that their limited existence is the doer of everything; (treating the subordinate as master); and vacillate between pride and pain from the changing results of their inappropriate actions. The 2nd and 3rd chapters begin with Arjuna‟s reluctance to participate in the war, and remain contented without bothering about the gains of a bloody war! But Lord Krishna identifies the subtle nihilism, cynicism or pessimism hidden in this attitude. He identifies this darkness and drives the point; that such “ascetic” extremism is suicidal for the individual and the society and not conducive to liberation! Lord Krishna guides Arjuna in 3rd chapter, (Na hi kashchit kshanamapi…) that, it is impossible to live without action. (Isn‟t it true that irrespective of whether we want or not, billions of biophysical and biochemical activities go on in our body and mind? Isn‟t it true that even for the universe and universal consciousness this is true?). He clarifies that anyone who tries to live in inaction, deceives himself or herself. The only way to liberation is to practice SWADHARMA. Lord Krishna says, whether the cosmic consciousness expresses itself in actions through you, or through the actions you reach the cosmic consciousness; both are essentially not different. The first is called JNANAYOGA, where apparently consciousness is predominant and latter is called KARMAYOGA, where apparently; the actions are predominant. Thus the actions which spring from the cosmic consciousness (e.g. as a result of the practice of NAMASMARAN), are the ones which lead to realization of cosmic consciousness also, and hence are called liberating or freeing actions (SWADHARMA)! Lord Krishna then highlights the cycle of nature in which universe manifests from and again dissolves into the consciousness and suggests that when the society and the individual conform to the innate principle of nature, they blossom together.
  • 174. He also points out that those who don‟t conform to these principles, never blossom themselves and also become obstacles in the blossoming of others. This happens because of their being overwhelmed by their own subjectivity (individualistic, religious bigotry or socialistic whims and compulsions). This can happen also because of the superiority or inferiority complex developed about their environment, conditions and apparently (due to sick value system) unglamorous or despised nature of their SWADHARMA. Lord Krishna elaborates that since everybody is not exactly the replica of another person and the constitutions are different; the external nature of SWADHARMA varies. He reiterates; that even in such a situation; it is important not to get bogged down by the deceptive external and internal influences and persist on one‟s SWADHARMA, even if one has to die in return! Initially this appeared a bit harsh. But when I keenly thought over, I realized that living devoid of SWADHARMA is itself like death! Hence SWADHARMA is preferable even in the face of death, because it is the only express highway of individual and global blossoming! November 7, 2009, 3:30 pm. How to appreciate the universal, transtemporal and relevant nature of SWADHARMA? In the 4th chapter, Lord Krishna expands this concept of SWADHARMA and informs Arjuna that this is the knowledge that has run through generations and millennia. Like any physiological individual, Arjuna also doubts Lord Krishna‟s statement and then Lord Krishna reveals to him His immortal and true nature and that it is He (cosmic consciousness) that keeps reincarnating and re-manifesting; as and when the universe becomes oblivious of Him. (I feel that this is true in an individual, society as well as universe!). Lord Krishna asserts; that he manifests (through rising consciousness in an individual as well as society) and annihilates the demonic and devilish forces of darkness, (inside and outside) which obstruct the blossoming of individuals, society and the whole universe. He also reiterates that one, who realizes this, (either is united or) unites with the immortal consciousness! After revealing His cosmic nature, Lord Krishna elucidates how from the consciousness; different VARNAs i.e. four salient characteristic personalities manifest (though the consciousness does not produce them; in the physical sense of that word) and how they function! This is like involvement of space (in this case it is not mere physical and nonliving space because cosmic consciousness is like living or superliving space that encompasses everything!) which is essential for world activities, but does not directly participate in them. He also states that people work according to their stage of evolution; through different yajnas, pranayamas, and humble dialogue with a guide and reach enlightenment.
  • 175. Lord Krishna points out how the conflicts between upper and lower nature can sabotage one‟s progress and assures that SWADHARMA or YOGA liberate the individual (and society and the universe) and hence appeals Arjuna; to get rid of any doubt whatsoever and tread the path of SWADHARMA single mindedly. November 8, 2009 11:30 am What is the difference between SANYASA and YOGA? How are they relevant to common man‟s life? In 5th chapter the discussion begins with a doubt; about the choice between SANYASA and YOGA. I think the word KARMA SANYASA (Sanyasah karmayogah cha nih shreya sakarvibhau tayostu karmasanyasat …..) here, pertains to renunciation or asceticism; i.e. departure from all the day to day activities required for the normal family life and social life and YOGA pertains to participation in these activities; by following SWADHARMA. The meaning of SANYASA as explained in 18th chapter is renunciation of activities of personal interest. Individuals in the last years of life adopt SANYASA in India, i.e. give up activities of personal interest. But the SANYASA for a common man would mean, giving up all activities which are not embodied in the SWADHARMA. So any one; who engages himself or herself in SWADHARMA, invariably practices SANYASA by quitting everything; not included in SWADHARMA. Similarly YOGA for a common man would mean total, loving, committed and victorious involvement with all the skill and energy; in the activity included in the SWADHARMA! Gita has reconciled SANYASA and YOGA. Both are complementary (because life is inevitably associated with renunciation of something and involvement in something at every stage of life. Renunciation of something or other at different stages of life; is coupled with involvement in something or other at different stages of life. But renouncing in a swift and loving manner and not out of hatred or inertia; and doing the work without attachment to the fruit (in short vested interest or subjective considerations); constitute SANYASA and YOGA respectively. They culminate in cosmic consciousness; and the proportion of SANYASA may be more in one; and proportion of YOGA may be more in another; depending upon proportion of emotional and intelligence quotient and neuroendocrine and physical capabilities; thus constituting two ways suitable for two varieties of individuals. Why should Arjuna repeat this question regarding SANYASA and YOGA; in 5th chapter again? How are they relevant?
  • 176. The answer is; understanding supremacy of SWADHARMA is not adequate. Because, in spite of understanding; the inertia keeps on surfacing and prompting an individual; to escape from the worldly responsibilities; giving one excuse or another. In India; there were tides of ideologies glorifying irresponsible “asceticism” from time to time. Even today, there are various breeds of “spiritualism” and “SANYASA” spreading like pandemics in the world causing masses to move into irresponsible inaction, indolence and parasitism (probably as a reaction to harrowingly and violently stressful petty pursuits intermingled with fanatic ideologies of extreme individualism, extreme religious bigotry or extreme views of socialism)! Arjuna‟s repetition of the question underlines the importance, span and sway over the world; of such irresponsible “asceticism” and “petty pursuits”. Lord Krishna reiterates the vital or shall we say life saving importance of SWADHARMA; for individual, social and global growth and blossoming. He confirms that SWADHARMA is more meritorious than “asceticism” in which one may conquer one‟s petty selfishness; but can succumb to the escapist, defeatist and irresponsible indolence and inertia, which drags the individuals, society and the world into abyss of misery! Lord Krishna makes it clear that SANYASA i.e. external renunciation (due to incidental cause) is usually impulsive and not true renunciation. Such renunciation is because of repulsion for day to day activities or SWADHARMA; (due self inflicting nature, SWADHARMA appears mediocre and unattractive; to them; though actually it can serve the purpose of blossoming one and all) that engenders misery. It is true that some individuals are born more evolved than the rest and hence neither get interested nor get involved in the day to day transactions of family and society, because of enlightenment and not inertia. They like Adya Shankaracharya; renounce the world and accept SANYASA just as ripe fruit falls from the tree. Some understand and realize the true nature of the world through SANKHYA philosophy without going through the experiences a common man and may lead a life different from a common man e.g. Dnyaneshvar o Dnyaneshwar. Being aware of this, Lord Krishna clarifies that we should not get enamored or infatuated (and tempted to emulate) by the heroic nature of SANYASA and SANKHYA philosophy (due to our subtle escapist or lethargic nature) but stick to our SWADHARMA, because even as the SANYASA, SANKHYA and YOGA (SWADHARMA) look different; ultimately culminate into the same pedestal of cosmic consciousness! Having said this; Lord Krishna elaborates the sublime characteristics of practitioner of SWADHARMA, which elevates the individual in a blissful state that is beyond physiological boundaries and beyond all petty and subjective considerations of life! November 8, 2009, 4:30 pm
  • 177. What are the practical expressions of SWADHARMA useful in individual blossoming? In 3rd chapter it is stated that one who cooks and eats merely for his petty pleasures (which are actually detrimental to his blossoming) is a thief. This is a very important aspect of Gita. Gita encourages individuals to be active physically, instinctually, emotionally and intellectually and according to one‟s capabilities and skills, but with the goal of getting freed from the subjectivity and merging with the cosmic consciousness. Gita states that; one (e.g. an intellectual or spiritual leader) should never dissuade (BUDDHIBHEDA) any other person; from his or her skilled and productive activities of livelihood; such as crafts, arts and other. One should in fact; encourage these and try to do oneself; all such activities in life; but with the sole aim of conforming to the absolute truth and universal blossoming! Lord Krishna reiterates this even in 5th chapter. In the 6th chapter Lord Krishna reinforces this point and describes certain ways by which man can merge with the objective reality. He therefore makes it clear; right in the beginning that any one who works without attachment to the results, is a SANYASI and also a YOGI and not the one who does not do his duties (as prescribed by the scriptures with the intention of individual and global blossoming), out of escapism and inertia. Just as He imparts the insight in SANYASA by pointing out the dangers of inaction and indolence and importance of getting rid from the results, He also espouses and elucidates the nature of YOGA, which in true sense means all activities done to merge with the absolute. This YOGA is impossible in presence of SANKALPA i.e. subjective (erroneous) projections or utopia! You can imagine that individual or subjective goals (SANKALPA); act as leakages and hinder the merger of individual consciousness with the absolute consciousness! It is exactly like leakages in the pipes through which you cannot pump water to higher floors. So getting rid of these leakages (SANKALPA) is true SANYASA, without which YOGA is not possible! Even though these concepts pertain to individual and global blossoming, they also make sense in day to day activities. Thus if you don‟t depend on results; you can avoid self destructive responses (out of excitation or depression) to the results of your activities; and live life buoyantly! But it has to be appreciated; that in everyday life action is usually associated with results. Thus some understanding and anticipation of results is bound to be and has to be there, so that you can
  • 178. perform the action elegantly and diligently. Gita upholds such continued improvement in technique by anticipation of results; from which your feelings and responses are not marred. This is emphasized in (Buddhiyukto jahateeha …yogah karmasu kaushalam) 2nd chapter! November 8, 2009 7:pm There are many postures, mudras, pranayamas etc apart from proper nutrition, sleep etc. which are important aspects of life, which ought to be cultivated right from childhood, so that YOGA becomes possible. Lord Krishna does not elaborate in details on this, but suffice it to say that once the goal viz. self realization is identified and given topmost priority and importance, then one can adopt suitable techniques; according to one‟s physical and social environment, conducive to reach the goal! This is very important because during development to save us from dangerous infatuations born from some aphorisms (e.g. Aham Brahmasmi, Brham Satyam Jagat Mithya), which tend to make an individual totally unrealistic and schizoid! Lord Krishna reassures Arjuna (and everyone) that dedication and consistent study and practice make YOGA (the correct process and progress to self realization) possible. Lord Krishna also maintains that even if an individual loses his body before reaching the goal, his efforts are never wasted and realizes the YOGA i.e. progress towards self realization in the next birth, (he/she is adorned with the necessary qualities). What are the pragmatic implications of YOGA in social life? Lord Krishna also clarifies the importance of YOGA in terms of actual practice (which seems to beneficially evolve the physiology) rather than mere reading and understanding and further emphasizes the importance the focus on the goal viz. self realization i.e. complete submission of the subjectivity to Lord Krishna i.e. objective or cosmic consciousness. 6th chapter; (like the 16th,17th and 18th chapters) is important for any educationist, education policy maker, educational administrator, teacher or trainer in the world, so as to work holistically; because it outlines the actual factors which contribute to the process of blossoming, including diet and nutrition in brief! It is easy to understand how this would have far reaching and beneficial impact on the world in terms of perspective, policies, plans and implementation; for individual and global blossoming, which is imperative today, because; no individual nation can grow or perish in isolation, without beneficial or adverse impact on the other nations; for long period. The practical relevance of this is on policy making. For example, global reduction in the production of two wheelers and small cars; in preference to mass transport vehicles such as
  • 179. buses, has impact on global environment, fuel consumption, traffic jams, accidents, pollution, wearing out of roads, crowding of local trains (in metros) and so on. If principles of Gita (the essential nutrients for individual and global blossoming) are imbibed and digested by decision makers of the world, then such globally beneficial policies can emerge in all the fields of life. How does the description of cosmic nature (in 7th chapter) of the Lord help one to blossom? In 7th chapter Lord Krishna narrates his omnipresent nature to Arjuna and indicates how only few realize this nature and how others do not realize this! He explains that he is the light beyond the physical light and remains unseen by eyes!! November 9, 2009 11:30 am In 1st chapter, there is depiction of subjective; and hence (inspite of being very conscientious); erroneous perception, feelings and response of Arjuna. In 2nd chapter there is elaborate explanation of cosmic consciousness and contingent nature of physical existence of the nonliving and living world! There is also a detailed account of the characteristics of the individual who realizes this immortality and expresses accurate cognition, affect and conation. It is obvious that; even as reading per se; is not enough to bring about the transformation in an individual and the world; the role of reading and understanding the “road map of blossoming” in the process of conscious evolutionary transformation of an individual and thereby the world; can not be denied. The 3rd, 4th, 5th and 6th chapters describe the concept SWADHARMA and some of the relevant techniques in brief; but which can vary according to geographical, historical, social, religious and other circumstances. 7th chapter is meant for reinforcing these ideas by pointing out how people in, crisis, need, greed or intellectual and emotional yearning may get attracted to the absolute truth. In 7th chapter Lord Krishna reveals His omnipresent nature and indicates how He i.e. cosmic consciousness; is present in every visible and invisible aspect of the universe (including human hearts) and how only few realize this nature and how rest others; do not realize this! This can become clear to a discerning student; when he would appreciate the stanza elucidating how Lord Krishna is a light beyond the physical light and remains inaccessible to most!
  • 180. Throughout 6 chapters; one finds the common idea of the rising of consciousness in an individual and the world; and thereby getting freedom from petty, mean and trivial but strong bondages. In 7th chapter there is endorsement of this and also further buttressing of this point by indicating how the cosmic consciousness encompasses every living and nonliving matter, energy, space and time; and how awareness of this enables one to reunite with this immortal self. Naturally Arjuna would ask about the nature of the universe and relevance of it to human life. Thus cosmic dynamics is described by Lord Krishna in 8th chapter. Lord Krishna assures Arjuna that a person blossoms to get freed from the shackles of subjectivity and reunites with one‟s true self, through the knowledge of inseparable bond between the cosmic panorama and the individual and their relationship! But before we discuss this further, isn‟t it important to clarify AHIMSA, which is indirectly discussed right from 2nd chapter? AHIMSA i.e. nonviolence; appears in chapters many chapters apart from 16th. In my view this AHIMSA refers to negation or disapproval of indiscriminate violence committed under the influence of utter darkness of ignorance (a variety of subjective activities destructive to self, society and the universe) and also strong protagnosim of surgical violence committed to destroy everything that opposes the union with cosmic consciousness i.e. individual and global blossoming. Unqualified and indiscriminate nonviolence is NOT advocated in Gita, which is clear from the repeated appeal by Lord Krishna to Arjuna (and every one) to participate in the war against darkness and destruction (outside and inside). It is important to realize this; to avoid; perennial; schizophrenic state; of upholding indiscriminate nonviolence, (without being completely convinced) and practicing violence with petty selfish motives (again without being fully convinced). In our society often indiscriminate violence is legitimately practiced by killing animals to eat (not for survival, but for the petty pleasure of gustatory pleasure (taste), killing people of other countries for the so called out religious or ideological fanaticism, causing mass violence through adulteration, selling addictive, policies to promote alcohol consumption, use force to suppress peaceful demonstrations and protests, and most importantly unleashing many policies (in all the fields) detrimental to the blossoming of individuals and the universe.
  • 181. If we understand that AHIMSA means NOT indiscriminate nonviolence; but; protection and promotion of everything conducive to individual and global blossoming and destruction of everything that jeopardizes the blossoming of individuals and universe, then it would resolve the conflicts in the minds of all young and old and everywhere in the world and promote practice of SWADHARMA and blossoming of individuals and universe. If we keep on trying to uphold AHINSA as indiscriminate nonviolence, then it creates value crisis and semblance of schizophrenia (contrasting, conflicting and contradictory thoughts/feelings and actions); in everyone and everywhere. What are the obstacles in the way of SWADHARMA? I found that the prescription of blossoming and merging with the absolute consciousness through various techniques and through comprehension of the nature and interactions between the cosmos and the individual in 7 chapters; and practicing SWADHARMA;; are not as simple as they appear! In daily routine we tend to get overwhelmed and confused or bewildered (and cut off from our true self) by the deceptive influences coming from our body, family, society, world and the products of all these in terms of literature, art, media, education etc. This makes the self realization (dissolving the subjectivity in objective truth) and self expression (i.e. SWADHARMA), which are mutually nurturing and promoting; very difficult. The inappropriate perception generates agony and urgency to respond. But since the response is usually ineffective (because of not being in conformity or harmony with the nature) one becomes agitated and/depressed. But one cannot “see” how and what would rectify the “perceived” pathos in personal or global life; and hence tends to enter in a vicious cycle of increasing distress. No one seems to see (because of not practicing NAMSMARAN and grow beyond the restrictive frame of subjectivity); how this holistic perspective can create the difference in different fields and hence become nervous, not realizing the agonizing plight of people in the world is due essentially to lack of holistic perspective and spirit of Gita, amongst the policy makers! Hence in such a situation the prescriptions in Gita, or the simplest means such as NAMASMARAN advocated by saints and seers from all over the world, must be practiced with greater conviction so that the perception, feelings and actins get increasingly accurate! It is at this point that 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
  • 182. 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
  • 183. 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
  • 184. 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?
  • 185. 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
  • 186. 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.
  • 187. 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!
  • 188. 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!
  • 189. 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?
  • 190. 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
  • 191. 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, remanifest 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!
  • 192. 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
  • 193. 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)
  • 194. 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.
  • 195. 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.
  • 196. 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.
  • 197. 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.
  • 198. 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.
  • 199. 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
  • 200. 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.
  • 201. 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
  • 202. 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.
  • 203. 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.
  • 204. 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!!
  • 205. 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
  • 206. 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 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
  • 207. 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.
  • 208. 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
  • 209. 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!
  • 210. 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
  • 211. 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
  • 212. 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!
  • 213. 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.
  • 214. 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.
  • 215. 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!
  • 216. 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
  • 217. 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”!
  • 218. 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!
  • 219. 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.
  • 220. 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.
  • 221. 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
  • 222. 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.
  • 223. 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!
  • 224. 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 sociopolitical 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!
  • 225. 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!
  • 226. 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
  • 227. 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.
  • 228. 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,
  • 229. 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, neuroendocrinal 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
  • 230. 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
  • 231. THROUGH EMPOWERMENT FOR UNIVERSAL PERSPECTIVE, VISION, THINKING, FEELING AND WORKING FOR SIMULTAENOUS INDIVIDUAL AND UNIVERSAL BLOSSOMING TRHOUGH FREEDOM FROM SUFFOCATING SUPERFICIALITY AND PETRIFYING PETTINESS