In short; semantics are important in amicable dialogue; up to a certain limit, beyond which the common subtle and unspoken experience beyond semantics; lets us realize the unity and harmony. It is said that this happens through NAMASMARAN.

1. STRESS
OF
SEMANTICS
DR.
SHRINIWAS
KASHALIKAR

2. The experiences are for sharing. But some experiences are very
difficult to articulate! Hence the experience of self realization is
described as indescribable! Inability to articulate and share the
experiences amicably; produces stress, desperation and violence
and realization of universal dialogue; beyond semantics;
produces ecstasy. Let us see some examples.
The intellectual conclusion of the “beginning” of universe and
the spiritual insight in the “creation” of universe are worded
differently; and often cause misunderstanding and conflict.
This stress can be conquered if we grow from within and
appreciate that intellectual and spiritual explanations are
actually different expressions of differently encephalized
persons.
Similarly BRAHMA is “described” as indescribable and
without any attributes, but it is described also as “motionless”.
The ATMAN, of which the physical characteristics and
dimensions are not known; is often described, in terms of
“coming” and “going”. These descriptions produce stress
initially.
But through experience; these semantics become redundant.
Similarly God is described as benevolent and merciful; but the
disturbing phenomena such as exploitation, institutionalized
crimes, natural disasters and indiscriminate violence; are

3. contradictory to the omniscient and omnipotent nature of God,
yet conceded as fate (PRARABDHA).
This creates confusion and conceptual stress! We begin to feel
that the idea of mercy of God is naive, inert, unintelligent and
false. Our feeling becomes stronger when we compare “God’s
failure”; with victorious crookedness!
But if we rise above the subjectivity; then these issues become
trivial and stop bothering us!
We often misinterpret the words like ANUSANDHAN as idle
mental state; hence they cause stress and agony; in view of
active efforts required (according to us) to solve social maladies.
But as we evolve; we pleasantly realize; that ANUSANDHAN
involves going to the root of circumstances (the consciousness,
which is transtemporal; and more active than all possible
activities in the universe); and mastering them!
ANUSANDHAN emerges through NAMASMARAN; and
holistic blossoming of intelligence, emotions and instincts (in
fact the whole being); and NEVER through; individualistic,
escapist and mercenary “stress Management workshops” and
“meditation techniques”; hyped, marketed and forced down;
the gullible gullets!

4. ANUSANDHAN is complete wakefulness (unlike the usual
wakefulness, which is partial and vitiated by and inaccurate,
deceptive and hence disturbing anxiogenic perceptions of the
surroundings), is beyond of time and frees us from stressful
anxiety of past, present and future; and ignorance of
SWADHARMA (our objective and accurate role; congruent
with cosmic consciousness; BRAHMA)!
SANKALPA SHOONYATA or SANKALPA SANYASA; means
lack of personal ambitions and preferences and likes. Initially
this concept appears to be really unnatural, coercive and
stressful!
But gradually realize that our SANKALPA; results from
physiological limitations (called DEHABUDDHI) and
“imperfect sensations of past, future and present” embodied in
them. Hence we get rid of such pursuits and restlessness as we
go beyond DEHABUDDHI. Our SANKALPA gets sublimated;
in cosmic consciousness (BRAHMA).
In short; semantics are important in amicable dialogue; up to a
certain limit, beyond which the common subtle and unspoken
experience beyond semantics; lets us realize the unity and
harmony. It is said that this happens through NAMASMARAN.