My Spiritual Queston Dr. Shriniwas Kashalikar
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The document discusses forgetting oneself during namasmāran (remembrance of a divine name). It explains that forgetting oneself in this context does not mean becoming oblivious, but rather forgetting individual doubts and focusing on remedying situations from their root cause. By engaging in namasmāran in this state of forgetting oneself, one can become focused on and active with the unchanging controlling center or Paramātmā, as opposed to the ever-changing illusory situations of māyā. Feedback from other namasmāran practitioners is welcome.
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My Spiritual Queston Dr. Shriniwas Kashalikar
- 2. How to (and also why) forget myself in NAMASMARAN? Isn’t it frightening to forget myself? Moreover, isn’t it true that remembering can be difficult at times; but can be possible with efforts; but forgetting voluntarily is almost impossible? I never liked this; which I felt a defeatist state then; because it appeared to be complete submission to circumstances and signified utter cowardice! It appears; that forgetting myself in NAMASMARAN is not the same as being oblivious about; myself; as such without NAMSMARAN. That is a state of unconsciousness or ignorance. Alternatively getting excited, elated, disturbed, agitated or unhappy in a variety of situations in absence of NAMASMARAN;
- 3. is reacting subjectively; and hence not working to remedy the root cause. I have experienced both of these responses and still keep on experiencing. I do not think it is objectionable if any one else also experiences these; though I feel these are stages of transition. Now a days; I seem to understand that forgetting myself; in NAMASMARAN is forgetting all individual and subjective doubts and suspicions; while I am engaged in remedying the situation from the root cause! It appears to be most satisfactory. In this state of being I am probably focused on as well as active with the controlling center (which is beyond the concept of change and often referred to as BHAGAVANT or PARAMATMA) of all
- 4. situations; which are ever-changing and illusive (and hence often referred to as MAYA in Indian literature). The practitioners of NAMSMARAN are most welcome to make candidly critical comment!