Namasmaran and superliving 30.1.14


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It is said that NAMASMARAN can influence the social life, because the blossoming of an individual is irresistibly manifested in society; impossible to be ignored. There are many illustrious examples such as scholarly saints Dnyaneshvar, Tulsidas, Tukaram, Samarth Ramadas, Eknath, Namadev, Meera, Kabir, Chaitanya Mahaprabhu; including Acharya Vinoba Bhave, Mahatma Gandhi and Brahmachaitanya Shri Gondavalekar Maharaj.

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Namasmaran and superliving 30.1.14

  3. 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. 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
  5. 5. 7. NAMASMARAN AND POLITICS Holistic understanding of corruption, Policy Making, Leadership and democracy, Imperialism, Mahatma Gandhi, Unemployment, Elections and Democracy, Revolutions, Accidents, 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
  6. 6. 13. NAMASMARAN AND STUDY OF GITA 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.
  7. 7. 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.
  8. 8. 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
  9. 9. 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.
  10. 10. 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 personal life thus making life fearless, selfless and compassionate (2) Manifestation of light in one's perspective,
  11. 11. 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
  12. 12. 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 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.
  13. 13. 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
  14. 14. 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 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!
  15. 15. 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.
  16. 16. 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
  17. 17. 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 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
  18. 18. 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.
  19. 19. 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? 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.
  20. 20. 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. 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
  21. 21. 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
  22. 22. 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 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
  23. 23. 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)!
  24. 24. 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
  25. 25. 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 neuro-physiological information processing, which embodies neuro-biochemical and neuro- electrophysiological 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 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”
  26. 26. 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,
  27. 27. 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, 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!
  28. 28. 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. The cosmic consciousness is eternal. Darwinian evolution, enlightenment of an individual and enlightenment of the masses; are
  29. 29. 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.
  30. 30. 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 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
  31. 31. 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.
  32. 32. 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. 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
  33. 33. 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.
  34. 34. 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. 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!
  35. 35. 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. 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.
  36. 36. 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
  37. 37. 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. 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
  38. 38. 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
  39. 39. 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 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
  40. 40. 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 to God or absolute
  41. 41. 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
  42. 42. 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 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.
  43. 43. 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,
  44. 44. 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. 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
  45. 45. 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
  46. 46. traditions and conventions; will solve the crises that the family system is facing world over. This means the essence of past wisdom has to 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
  47. 47. 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 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
  48. 48. '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 &
  49. 49. 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 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.
  50. 50. 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?
  51. 51. 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. 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.
  52. 52. 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 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
  53. 53. 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:
  54. 54. 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, 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
  55. 55. 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,
  56. 56. 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. 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.
  57. 57. 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 strong; to free oneself as well as the fellow employees and the employers, materially and spiritually.
  58. 58. 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.
  59. 59. 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 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!
  60. 60. 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.
  61. 61. 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 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.
  62. 62. 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. 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!
  63. 63. 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!