GURURBRAHMA GURURVISHNUH

GURURDEVO MAHESHVARAH

GURUH SAKSHAT PARABRAHMA

TASMAISHRI GURAVE NAMAH

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

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, Money and NAMASMARAN

5. NAMASMARAN AND HEALTH

Health, Patient, Doctor’s dilemma, Addictions, Medical Profession, Holistic Prescription, Healing health

care, holistic medicine

6. NAMASMARAN AND STRESS

Insecurity, Fear, Slavery, Inertia, Assertion, Total Stress Management and so called Meditation, charity

and SWADHARMA, Beyond all stress, Yoga and stress, Stress in employees and employers

7. NAMASMARAN AND POLITICS

Holistic understanding of corruption, Policy Making, Leadership and democracy, Imperialism,

Mahatma Gandhi, Unemployment, Elections democracy and NAMASMARAN, Revolutions, Accidents.

8. NAMASMARAN AND EDUCATION

Holistic renaissance, 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, NAMASMARAN AND DEATH, Experience of NAMASMARAN, 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 cosmic

dynamics and NAMASMARAN, Temples, This is dharma, Tukaram Chaitanya, Prarabdha, Yajna and

sacrifice, Belief, skepticism and immortality, Physiological importance of Rudra Sookta, Kuladevata,

Chitrahuti, Horoscope, Feast and Prasad, Health, deities, rituals etc, Amrutanubhava, Dhanurmas and

cosmic physiology, Kumbha

13. NAMASMARAN AND STUDY OF GITA

PREFACE

In true sense, neither this work nor any other can be claimed as “my work”. It is the GURUKRUPA all along!

This work is born out of the inseparable unity of NAMA, NAMASMARAN and SUPERLIVING (Total Stress

management, holistic renaissance, holistic health or individual and universal blossoming). This is analogous to

Sun, His rays and His light! Hence it includes my understanding about NAMA, NAMASMARAN and

associated phenomena in perspective, thinking, emotions, instincts and actions; at individual and social levels.

For the same reason; it includes my study of Geeta.

The title signifies this same unity!

Since this writing has taken place over a period of several years, and since the theme is the same; the repetition

could not be avoided. But I guess it would not come in the way of readers getting involved in the benevolence

of NAMA and NAMASMARAN.

The work embodies at best; a mere hazy vision, grossly inadequate understanding and very little if any;

experience, when viewed on the background of the absolute truth, the eternal blissful reality GURU. But what

one can look for in this work; is the effort to reestablish the already existing unity of reason and faith, art and

science, spiritualism and materialism, concepts and practice; and individual welfare and universal welfare. One

can look for; if one gets at least a sketchy hint of SATSANG, SADVICHAR, SADICCHAA, SADBHAVANA,

SADVASANA, SATPRAVRUTTI, SATSANKALPA and SATKARYA.

In any case, the wisdom in this work, if any, belongs to GURU and drawback and deficiencies belong to me.

I humbly acknowledge the deep sense of gratitude towards my parents, my in laws, my family, my wife Dr.

Vibha, daughters Urjita and Mukta; 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.

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

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

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, Dhruv, Adi Shankaracharya, Meera, Chaitanya

Mahaprabhu, Namadeva,

Dnyaneshwar, Tukaram, Eknath, Kabir, Samarth, Ramadas, Chokhamela, Narahari Sonar, Gora Kumbhar,

Gondawalekar Maharaj, Gajanan Maharaj, Sai Baba and so many from different religions and spiritual

traditions practiced NAMASMARAN and advocated to the others. Mahatma Gandhi also practiced

NAMASMARAN. NAMASMARAN has an extremely important place in almost all the spiritual traditions

present all over the world.

But today it has become especially imperative to re-explore and experience its significance in view of

preventing the imminent collapse of the edifice of humanity. I don't wish to preach the 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 day or

night and it can be done, with different types of rosaries with different numbers of beads. People remember

silently or recite loudly, different names, with different 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 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, thinking and actions in the profession, thus

thinking and actions 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. (7) 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. (8) Some also point out that thousands of great

individuals never uttered the name of God, thus suggesting that NAMASMARAN is an unproductive and

irrelevant activity. Many others can take yet another point of view and argue that there can be many ways to

reach the truth.

To these arguments there are answers. But these answers are based on the vision of the self realized souls and

the concept of rebirth. They are based on KARMAPHALASIDDHANTHA. Therefore they are accessible to

enlightened individuals. But we can try to grasp the reality. Thus a person in beggarly attire is not necessarily a

helpless and miserable creature as may seem from the appearance. In fact the beggarly look can be worn by a

mighty (with tremendous inner strength) sage, a sanyasin or a saint. Simple chanting illuminates all planes of

consciousness, like a single switch which can bring about flood lights illuminating every nook and corner.

Chanting the name of God is like removing the veils of subjective personality so as to open doors to cosmic

wisdom. When we see many great individuals not practicing NAMASMARAN, we must realize that their

greatness can be related to their penance in the past life/lives. Thus they also could be chanting; the name of

God in the past life. Alternatively they could be practicing other forms of penance which can make a person

great but not necessarily self realized. Lastly it must be understood that the concept of rebirth and KARMA-

PHALASIDDHANTHA ought not to be used to justify injustice but should be seen as a source of inspiration to

practice NAMASMARAN and rise above every kind of bondage. These explanations may not satisfy many

readers.

This is because our intellectual capacity can comprehend or experience (without losing subjective identity) the

input coming through three states, 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.

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-

enkindles our potential to blossom together! It is said to revitalize and rejuvenate us and catalyze the evolution

and implementation of holistic perspective, policies, plans, programs and achieve individual and global

blossoming; inside and outside!

Conceptual and procedural details of NAMASMARAN:

NAMASMARAN usually embodies; remembering the name of God, Guru, great souls such as prophets; and

whatever is considered as holy e.g. planets and stars. It is remembered silently, loudly, along with music, dance,

along with breathing, in group or alone. Further, NAMASMARAN is either counted by some means such as

fingers, rosary (called SMARANI or JAPAMALA), or electronic counter; or practiced without counting. The

traditions vary from region to region and from religion to religion.

The principle (hypothesis) underlying NAMASMARAN; is to reorient our physiological and social being; with

our true self and establish and strengthen the bond between; our physiological and social being; with our true

self; and finally reunification or merger with our true self! 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 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.

Even so called non believers also would not “miss” the “benefit of NAMASMARAN as they may remember

"true self" through one symbol or another”!

It is said to be meditation of meditation; because the natural and ultimate climax of every form of meditation; is

remembering true self or merging with cosmic consciousness effortlessly!

It is said that NAMASMARAN would certainly enlighten, empower and enlighten 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 matter of verification.

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 inability to “see” anything tangible and rather the addiction to believe in a thing;

only if it is tangible! It cannot therefore be refuted. It can only be satisfied if the questioner exercises his or her

freedom to blossom his or her capacity to “see” and "experience" the benefits of NAMASMARAN.

It is said that NAMASMARAN can influence the social life, because the blossoming is irresistibly manifested

in society; impossible to be ignored. There are many illustrious examples such as scholarly saints Dnyaneshvar,

Tulsidas, Tukaram, Samarth Ramadas, Eknath, Waman Pandit, Meera, Kabir, Chaitanya Mahaprabhu; including

Acharya Vinoba Bhave and Mahatma Gandhi.

It is also said that if we have doubt about whether NAMASMARAN blossoms us into cosmic consciousness, or

cosmic consciousness absorbs us into NAMASMARAN; or cosmic consciousness somehow is related to

NAMASMARAN, or whether NAMASMARAN has anything to do with cosmic consciousness; then also there

is freedom to blossom and experience rather than be condemned to get buried in the sterile semantics! All in all,

practice of NAMASMARAN and the experience associated with it; are innate and beyond linguistic

comprehension and communication; though the glimpses of its supremacy can be described. We have freedom

NOT to believe in NAMASMARAN blindly; and provisionally accept, study, experiment out and experience!

4. What is the sense in the claim that there is "active peace" in NAMASMARAN; as suggested by some?

The “Active Peace” is a concept to suggest desireless (absence of subjective desire) desire i.e. objective desire.

This is a stage in life reached by many; through NAMASMARAN. It cannot be and need not be arbitrarily

imposed on oneself, because, even as it is pleasant to those who achieve it; it is not usually imaginable and

hence agreeable to those; who are engrossed in sensual pleasures.

In fact we find it quite dreadful to be “freed” from these “pleasures”! This is a kind of “fear of loss”! We

become miserable even with the thought of such “dreaded freedom”! However if we think keenly, then we can

(in the course of NAMASMARAN) 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 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; on any words and proofs!"

6. Why is NAMASMARAN ridiculed by many of us?

NAMASMARAN binds us in “something” non sensuous; and due to our immaturity; appears to force us away

from our likes and dislikes i.e. our ego. Since this is painful; we ridicule it as foolish, escapist, nihilistic,

nonsense and erratic activity.

7. Is it not true that NAMASMARAN is a kind of paranoid behavior or slavish behavior?

Initially; NAMASMARAN gives us the feeling of submission, prostration, defeat, surrender, prostration by

negation of ourselves. But actually this negation is of ego, and victory of our true self. But since we do not

realize this initially, we feel that this is an unpleasant and discomforting paranoid activity, which is not true.

8. What is the use of practicing NAMASMARAN right from childhood?

If we practice NAMASMARAN right from childhood even without much understanding; this subconscious

learning experience remains in our subconscious and is pivotal in setting us free from our lower self. Because of

NAMASMARAN; we become oriented to our higher selves and conquer the stress resulting from the dragging

by the lower self. This is why we should provide or impart (by including in all the curriculums and daily

routines) the practice of NAMASMARAN right from childhood.

9. Is there any reason to believe that the world would unite and blossom?

No. There is no reason to believe in anything. There is no reason to disbelieve; or waver and vacillate either! It

is however a golden opportunity and privilege to practice NAMASMARAN and be free to “see” the world re-

exploring the hitherto imperceptible unity and blossoming together!! This is analogous to appropriate linking of

the bogies of a train; or assembly of various parts of a car; or even connection of various types of cells in a

body!

In view of above arguments against and in favor; the NAMASMARAN appears to provide a completely radical

and holistic yet totally nonviolent, inexpensive and universally acceptable tool of stress management. Stress as

such can be managed; but only temporarily and symptomatically by many ways such as; shopping, taking

shower, swimming, skating, skiing, singing, slimming and many such measures; which serve as at best;

adjuvant measures.

NAMASANKALP

We often feel that the ultimate destination of life; is beyond SANKALP (a kind of motivation, purpose, plan,

aspiration, desire, ambition, determination etc, which leads to a variety of activities in life). Hence; we are often

skeptical and/or cynical about NAMASANKALP (a planning of specific count in certain specific time; of

NAMASMARAN); by an individual or a group.

Even as this is natural; we have to realize that; most of us; are not really freed from every kind of SANKALP.

In fact; we are knowingly or unknowingly; and consciously or subconsciously involved; in several trivial

preoccupations, which drag us away from our true selves. This is a root cause of stress, which manifests in

different ways.

These preoccupations cannot be conquered by any voluntary effort; as they are intricately mingled with our ego.

This can only be done; if we consciously adopt a powerful SANKALP; that can nullify these preoccupations

and catalyze 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 is: 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 to have forgotten themselves or even their petty interests, in

memory of God.

Actually; forgetting yourself 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 you to gradually get freed

from the harassing and obsessive reminders of your 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 and excepting the one with God.

This also is obviously shocking and repulsive as it induces hatred about all sublime and adorable relationships.

What it actually means is; you acquire the capacity to see every relationship more objectively in the course of

time; due to being focused on God i.e. beyond petty self through the practice of NAMASMARAN. As a result;

your emotional bonds in all relationships evolve and become mature, subtler and refined.

It is important to understand that of 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.

Arbitrarily trying to “forget yourself” or “cut off relations” can be harmful for a common person like me.

One can think over and decide whether to practice or not NAMSMARAN.

The third point: In spiritualism there is a philosophical depiction of reality of different philosophers with

different perspectives.

This can be really very harsh on budding minds (if inadvertently imposed) and induce a kind of conflicting

process 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 contrary to his perception; e.g. Brahma Satyam Jagat Mithya; is correct;

and what appears correct to his perception is wrong!

It is essential to understand that philosophy provides answers to certain questions. Understanding the answers

can provide you about 50 percent satisfaction and conviction. But remaining about 50 per cent clarity comes

only through experience.

In life it is always good to ask questions, seek answers and verify the answers on the basis of one‟s experiences.

The efforts one must take for one‟s evolution to internalize and comprehend experiences are called SADHANA.

In as much as it is wrong to try to blindly forsake your ideas, because some philosophy preaches it, it is also

wrong to condemns the answers provided by the philosophy without practicing the SADHANA with some

patience! Of course; similar patience is required in any scientific experiment.

NAMASMARAN is one of such globally prevalent SADHANA.

NAMASMARAN AND A QUESTION

Even if we have faith in our guru; and our devotion is genuine; we are often confronted with this question; “Is it

really true that God 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; as 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. While some of these appear to be the products of the concerned individuals or teams; the

others appear to be impersonal, unplanned and automatic.

They do not appear to be God‟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; God, guru, mystics, prophets and incarnations of God “do not do” and do not say; “they do”; as per

our understanding of the word “doing”.

What “God is a doer” means; can be understood; if we observe that animals “do” things without knowing that

“they” are doing, we do things; thinking that “we” are doing; and 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)!

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 (God), who is the only absolute and immortal reality; and hence a “doer”; albeit

indirectly!

When we say; “God does everything”; it does not mean that God actually plans and brings about earth quakes,

tsunamis; or invents scientific inventions; or engages in the multitude of mundane activities, which are

„executed‟ by the peripheral instruments of God!

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 eternal kingdom and supreme reign of God; my guru.

NEW INSIGHTS IN NAMASMARAN

NAMASMARAN is a multidimensional and totipotent or pleuripotent activity. Thus on the one hand it is a

mere remembrance or recitation of God‟s name or OMKAR by an individual, either loudly or silently; and on

the other hand; when it reaches its zenith; it is one with cosmic consciousness Himself (within which everything

is contingent).

The initial experience of NAMASMARAN can be totally different in accordance with our physiological

disposition. Many times, especially if we are obstinate or stubborn with strong likes and dislikes, then we may

feel that it is suffocating, and is strangling our freedom! Therefore it is said; that we should start

NAMASMARAN on a relatively small scale.

We have to appreciate that during NAMASMARAN there is a gradual withdrawing of the decent of

consciousness involved in neurophysiological information processing, which embodies neuro-biochemical and

neuro-electrophysiological changes. These evolve and synchronize the conflicting thoughts, emotions, instincts,

desires, drives, cravings and behavior.

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, it is

alien to us; and hence we find it unpleasant, restrictive and coercive!

Gradually we realize that NAMASMARAN acts as a thought anchor; and holds us together, while catalyzing

the process of self realization!

The beauty of NAMASMARAN is that by virtue of reversing the decent of consciousness, it is never restricted

to our own petty benefits, even if we wanted it that way. It is always benevolent to all; including those, who

may be thousands of miles away and known or unknown to us!

It is said to be emancipating even to those subtler entities whose “life” does not fit in the usual laws of biology

such as the departed souls! This is not surprising; if we realize that when at its zenith, NAMASMARAN is one

with cosmic consciousness; and everything (including past and future generations) is contingent therein!

When NAMASMARAN reaches its zenith; it is one with 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 of STRESS!

This could explain the aphorism of Shri Brahmachaitanya Maharaj Gondavalekar from Gondavale (District

Satara in Maharashtra State, in India); that NAMASMARAN embodies all the aspects e.g. YAMA, NIYAMA,

ASANA, PRANAYAMA, PRATYAHARA, DHARANA, DHYANA & SAMADHI; of YOGA. These are

achieved in a subtler and continuous manner, in NAMASMARAN.

Roughly speaking it appears that; in asana, pranayama and other procedures in hatha yoga, are employed to

“push up” the descending consciousness from receptors, plexuses, muscles, 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 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! Understanding, experience, feeling 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 and its understanding occupy the supreme position within us!

It is true that even if we started NAMASMARAN with some expectations or some wants, gradually they

become vestigial.

In fact through NAMASMARAN we not only go beyond the selfish motives, and expectations, but experience

eternal and vital relationship between our GURU 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 (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 past lives.

The cosmic consciousness is eternal and the Darwinian evolution and enlightenment of an individual

consciousness are contingents in this.

NAMASMARAN is an objective door to the cosmic consciousness that transcends the dimension of time. This

door is created by the cosmic consciousness Himself; via the practice of NAMASMARAN by great sages and

seers; from time immemorial. This is referred to as making a NAAM; SIDDHA.

Hence it is said that NAAM given by a 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.

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; are contingents including obviously; “my activity” of NAMASMARAN!

NAMASMARAN is a golden opportunity to get merged 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, then we get freed from

the burden of being obsessed by them and “doing” NAMASMARAN for engendering them; and be free!

This is a very difficult, but a sure stage in life.

UNDERSTANDING MORE ABOUT NAMASMARAN:

The process of NAMASMARAN goes on acquiring new dimensions. It goes on deepening and percolating in

every system, every cell and in fact; every molecule of the body; and gradually becomes a core of our total

personality and controlling center of our behavior.

Later; we begin to understand that:

1. NAMASMARAN; is a universal process; and we get associated with it; due to our eternal relationship with

our GURU (God, BRAHMA, NAMA or objective or cosmic self).

2. The cosmic consciousness (guru) is eternal and the Darwinian evolution and enlightenment of an individual

consciousness; are contingents. Guru guides and motivates millions of people towards NAMASMARAN; thus

blossoming; their instincts, emotions, intelligence and perspective! This repeats itself from time to time; in

different parts of the world.

3. GURU (cosmic consciousness) may vary; in external appearance and language and/or 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 that transcends the dimension of time; and 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 practicing NAMASMARAN; from time immemorial! Hence it

is said that NAMA given by a GURU has immense significance and importance.

5. Hence; it is erroneous to assume; that “my activity” of NAMASMARAN; would yield results; as per my

expectations or anticipations; in personal or social life!

6. Actually the GURU gets NAMASMARAN done through me. Everything including global revolutions or

universal cataclysms; are contingents; including obviously; “my activity” of NAMASMARAN; and “my

enlightenment”!

7. Therefore it is said that we should practice NAMASMARAN for the sake of itself; only; and neither for petty

gains nor for engendering social change; as per our subjective perspective.

SELF DEVELOPMENT

The stages of self development, self blossoming or self realization are not clearly defined and hence most of us

suffer from disillusionment, disgruntlement or delusions. Sometimes we feel helpless and sometimes we feel

elated. We feel helpless because we do not know how much we have progressed; and elated because we do not

know how much we have yet to progress!

The span of the process of self realization roughly spreads from the inexplicable and indescribable restlessness

to the indescribable “experience” of immortality.

Many activities and techniques are described for self realization. They are called SADHANA in Sanskrit,

Marathi, Hindi and many Indian languages. NAMASMARAN is one of the simplest of such activities; and

spreads over the entire life. It is also called NAMASADHANA. The other words; more or less synonymous

with NAMASMARAN; are JAP, JAAP, SIMARAN, SUMIRAN, JIKRA and remembrance of God or true self.

To overcome the bouts of illusory helplessness and deceptive elation; we ought to recognize with greater

clarity; the subtler aspects; inherent to the gross stages viz. BADDHA, MUMUKSHU, SADHAKA and

SIDDHA; of self realization.

1. Thus; all these stages are not actually water tight compartments. Thus 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 body, saluting parents, reciting hymns, pranayama, exercise such as SURYANAMASKAR

etc); we develop preferences. Thus as children; 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,

assertion of ego and sex, besides the other instincts. These may manifest as impulsive charitable and/or

rebellious behavior, poetic emotional upsurges, romance with opposite sex, iconoclastic arrogance; and so on.

This stage marks the beginning of MUMUKSHU. This word means the disturbing consciousness or awareness

about the deficiency or void within! The search of the 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. The source; of this help in human form; is called SADGURU.

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 be in the form benevolent creativity

in music, paintings, poetry, literature; and even innovations in industry, trade, agriculture etc.

9. There is preponderance of feelings over instincts. Thus; we tend to “give”; even if we are hungry or thirsty! We

get involved in many philanthropic or revolutionary activities or both; but less impulsively and more accurately;

than previously.

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.

11. These efforts however; are not met with projected results. Hence there is a deep sense of despair.

12. On the other hand; in absence of holistic perspective, policies, plans, programs; and their implementation; the

illusions and delusions of quick short cuts to conquest of; SHADRIPUS and or SIDDHI/ supernatural

experiences; are dragged in hypocritical and deceitful behavior and 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 our

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.

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.

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 NAMASMAAN.

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. But for this; at least a large proportion of people; if not all; need to practice NAMASMARAN

and be oriented to their true selves.

This is similar to the phenomenon of an orchestration, where most instrumentalists and the vocalists are

required to be oriented to the musician for desired harmony, melody and rhythm!

Actually when we get oriented to our true selves; we begin to get freed from the shackles of the stranglehold of

our passions, lust, desires, ideas, beliefs, notions, dogmas and so on, which are often pursued at the cost of

others. We begin to be more objective and hence less prejudiced, less biased, less grudged, less individualistic,

less sectarian, less fragmented, less petty and so on.

In view of this; it is clear that; while practicing NAMASMARAN we need not get detracted, disturbed,

disheartened, depressed or destabilized; by such destabilizing questions in 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

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.

In rigid and unquestioning body consciousness; we can be callous and oblivious to the pain of others. We can be

“happy” and “stoic” and free of doubts; whether we practice NAMASMARAN or not; till; we ourselves are not

inflicted; or are in tribulations.

But doubts creep in our mind; due to sensitive and inquisitive body consciousness; manifesting into our genuine

concern; for 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; to everyone‟s detriment.

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 policies and their actual implementation in all the fields of life.

If NAMASMARAN is meant for mere „self realization‟ and not for social revolution; then how can merging in

NAMASMARAN completely; be cosmic self, the reflection of which is the universe and society? Hence there

cannot be any individual liberation without the actual reflection (the details of which may vary) in personal and

social life.

All the ideas and pursuits of “personal” liberation; without tangible changes in environment; are petty and

actually counterproductive. But the feeling of personal liberation in absence of such changes; is theoretically

possible; as nothing is impossible! The concerned individual himself or herself; has to decide; whether he/she

is; on the way of liberation or actually liberated; or is callous and in self deception.

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.

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.

All this can be disproved by their own examples; if self realized people, having nothing to do about society and

have no influence on the society whatsoever; bring forth other evidences of their self realization

GLIMPSE OF GONDAVLE: THE INFINITE SOURCE OF EMANCIPATING SPIRIT

In the India, there is Maharashtra State. 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 content of the word ATMAPRACHITI because the word „self‟ does not convey the essence of the

word ATMAN.

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 Dnyaneshvar, Ramadas, Tukaram,

Eknath, Muktai 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 truth). People interested

in truth realization and/or global welfare; visit Gondavale, usually stay here and participate in NITYOPASANA

and/or offer services in various ways; in this MAHA YAJNYA, SAMASHTI YOGA or MEGAPROCESS of

GLOBAL BLOSSOMING and get set on proper 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! 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,

Lonavla, Thane one can drive to Gondavale in 5 to 7 hours by express highway.

Address & Phone

Shri Sadguru Brahmachaitanya Maharaj Gondavalekar Chaitanyopasana (Sansthan)

At & P.O. Gondavale (Budruk), Taluka: Man, District: Satara

Pin code: 415 540;

Phone: 02165- 258292

OBSTACLES IN NAMASMARAN

One of the obstacles is depression due to continuous bombardment of events in the surroundings; full of petty

successes and failures (as depicted in print and electronic media).

Because of this bombardment and feeling of helplessness; one tends to feel that time is fleeting. This painful

experience erupts from within like unmanageably excruciating pain; in spite of the conviction that

NAMASMARAN has to get the top most priority.

The second obstacle is that of being helpless (impotent). Since it is difficult to convince NAMASMARAN and

even more difficult to create interest, liking or passion for NAMASMARAN; 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.

Since NAMASMARAN makes us considerate, we tend to accept the opposite view points; rather too politely

(often conceived as impotence) and feel miserable.

The third obstacle is the emergence of introspection; of our increasingly deeper layers. The practice of

NAMASMARAN brings to surface our drawbacks from the subconscious and unconscious layers of our being.

These drawbacks to which we are hitherto oblivious; give us a feeling that we are deteriorating due to the

practice of NAMASMARAN! This is too disheartening.

The fourth obstacle is the flaring of a conflict. This conflict; is between the notion; that NAMASMARAN

embodies; specific ethical/moral pattern, puritanical behavior, asceticism and is alienated from the day to day

problems on the one hand; and revolutionary fervor and epicurean values aligned with the material life; on the

other!

The conflict keeps on nagging and makes on feel guilty about minor indulgences (in view of shad-ripus).

But there is nothing to worry and despair! The guru keeps us revitalizing and empowers us; to continue the

globally benevolent practice of NAMASMARAN. Actually we become increasingly buoyant; in the course of

time; I spite of these obstacles.

GONDAVLEKAR MAHARAJ: THE INFINITE SOURCE OF EMANCIPATING SPIRIT

Maharashtra State in India; is famous for many meritorious characteristics. The most outstanding of which, is

the galaxy of truth realized individuals, who imparted their enlightenment to the mankind.

The truth realized individuals are not the same as; those who merely preach some philosophy and/or perform so

called miracles, are mere philanthropist, or are mere erudite orators.

I call Truth realized and not just self realized; because self in English does not convey the content of the word

“atman” in Sanskrit.

The most important quality of an individual who has realized truth is to impart truth realization and uplift the

individuals from their subjective realm into objective global consciousness.

Thus; in Maharashtra, there have been truth realized individuals such as Dnyaneshvar, Ramadas, Tukaram,

Eknath, Muktai 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 Saibaba, Akkalkot Swami, Vasudev Balavant

Phadke, Lokamanya Tilak and also Nanasaheb Peshave (Biography of Gondavalekar Maharaj, by Prof. K.V.

Belsare) and extensively toured India three times; and rest of the time lived in Gondavale.

His life exemplifies how a truth realized individual‟s consciousness is one with the cosmic consciousness and

becomes benevolent to rest of the universe. His consciousness is experienced by many individuals in his

samadhi mandir located in Gondavale, which is full of daily activities conducive to individual and global

blossoming; called NITYOPASANA.

We all can visit Gondavale and participate in these satisfying activities and undergo conscious evolutionary

transformation and get set for the ultimate fulfillment in life in time to come! This is found to be one of the

crucial activities in Total Stress Management! The food (PRASAD) and stay are free of cost!

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

Gondavale is located on Satara Pandharpur i.e. Miraj Pandharpur road. The nearby places are; Nidhal, Dahivadi,

Koregaon, Mhasvad, Vaduj, Satara, Pune, Sangli, Miraj etc. From Mumbai we can drive to Gondavale in 6 to 7

hours by express highway.

NAMASMARAN VS NAMAVISMARAN

NAMA is a word used to indicate true self; inseparable from the unifying universal self. Hence forgetting our

self or being oblivious to our self can be referred to as NAMAVISMARAN [NAMA (self); VISMARAN

(forgetting)].

As we “forget” our true self (NAMAVISMARAN), i.e. undergo a “descent” into our caricatures, we begin to

live as our caricatures. We then get segregated into races, philosophies, ideologies, religions, cultures, nations,

regions, families and individuals! Latter we descend further by the downward momentum of individualization

and 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 world wide spate of

antisocial activities leading to dissipation, dispersion, disruption, distortion, decomposition, disease,

degeneration and destruction.

Since the root of the individual and universal problems lies in the universal process of NAMAVISMARAN, the

panacea for the radical measure for the 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.

Individual and universal blossoming would begin with the polarization of us; the inhabitants of the world; into

those who dedicate themselves to practice and promote NAMASMARAN; and those who ignore, neglect,

avoid, doubt, suspect, resist, condemn, ridicule, suppress and oppose NAMASMARAN either actively or

passively (by remaining inert and idle).

The latter also would get the chance to practice and promote NAMASMARAN and individual and universal

blossoming because of global momentum; though after varying trials and tribulations.

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 complimentarily) emerge in the nature. Thus,

it is quite natural that we find it extremely beautiful to see various animals involved in parental care, just as we

find it very pleasant to see a human mother loving her baby. Human families have gone through several

transitions.

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. The elderly, the handicapped, the diseased, the very

young ones and such other dependents have to face particularly 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

economics relationships, the inadvertent acceptance; as well as arbitrary and irrational destruction of the

conventions, traditions, 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 destruction of the traditions and conventions (implicit in so called

revolutions) 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 can help nor the approach, which is out to destroy the

traditions and impose arbitrary rules and laws (even if such rules and regulations are proclaimed by their

proponents to be humanitarian) can 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 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 can help us overpower and transcend

the mutually interactive and synergistic growth of coercive traditions and expectations. In simple words

NAMASMARAN shifts our attention to the innate continuity and unity, already existing in the human hearts.

NAMASMARAN enhances our awareness of the core reality, the eternal melody and the power that links and

governs all of us. This awareness and experience that springs from or springs through the practice of

NAMASMARAN endows us with considerate outlook on the one hand and the courage to manifest our true self

on the other hand. Thus unconditioned tolerance, acceptance, love and respect about one another as well as the

motivation to assert grow together. In the present context the members of the family seem to have lost this

awareness. This has led to hysterical pampering of one's whims on the one hand and denial of the genuine needs

of the others on the other hand. This has also led to an obsessive pursuit of material gains at the cost of others

and humiliation and misery as a result of failure in such obsessive pursuit. 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 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.

REARING OF CHILDREN

The future of the children is a matter of great concern for 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 '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. Even those who succeed cannot rest as they have

to face newer and sometimes more testing ordeals.

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 and 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 march toward intellectual, emotional, instinctual and physical well being. It enables

us to guide our children in excelling in the field of their choice and thereby benefiting the society also. We start

recognizing the danger of imposing competitions for material gains. We begin to realize that the gardener is

supposed to give water and fertilizer to the plant & care for it but certainly is NOT supposed to squeeze flowers

& fruits.

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

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 remembers or chants the name of God 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).

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, different surroundings.

Hence usually I am judgmental; whether I wish or not!

This is why; I am in a frame of mind to harm my adversaries; and even latter; I am obsessed to chastise the

“wronged” ones with punishment.

As a result of GURUKRUPA:

1. I begin to see the truth that all the sins in the world are in me; at least potentially; if not manifest.

2. I begin to see that there is hand of Almighty (Guru); behind all the appearances; including the “sins” of mine

and those of others!

3. I begin to understand the nature‟s justice; in the form of PRARABDHA (the apparent good and bad conditions

of me and others).

4. I begin to appreciate the wisdom in the concept and practice of PRAYASHCHITTA.

5. I begin to see; the most compassionate, divine and bountiful hand of my GURU; in organizing and blossoming

my life as well as the life of billions; in the process of self realization.

6. I begin to realize; that NAMA is the absolute truth; and the kindness in the form of objective benevolence;

begins to flow through my heart involuntarily; whether I wish or not!

7. 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!

NAMASMARAN AND ECONOMY

Goal, Selection of career, Occupation, Spiritualism, materialism and Namasmaran, Spiritual

Infrastructure, Employees, Global recession, Charity, Black money, Money and NAMASMARAN

NAMASMARAN AND ONE'S GOAL

When we ask the children about their goal, they reply that their goal is to become doctor, lawyer, model, actor,

pop singer, business tycoon or somebody of that sort. Peer pressure, fierce competition and tough demands from

demanding parents keep

the children preoccupied or rather obsessed with their aim, goal, dream or choice. The children start getting

worked up in the efforts to be successful in their pursuit of becoming somebody.

The effects of these pursuits are unimaginably damaging on the bodies and minds of the young generations. The

children are under tremendous stress. They are restless, nervous, anxious, worried and many times even

sleepless.

What is the role of NAMASMARAN in such situation?

NAMASMARAN that is also referred to as thought anchor, gradually shifts the mental plane above the

influences of glamour and glitter. It shifts the mental plane above the pettiness and superficiality.

NAMASMARAN gradually brings us closer to a point of clear vision, and maximum fulfillment. We begin to

see what is closest to our heart and soul. In other words it enables us to see the purpose of our life. In my

opinion this purpose of life is same as SWADHARMA.

As a result of the process of NAMASMARAN, gradually, one realizes that one's goals etc are intrinsically

defective as 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 or troublesome

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 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 is because there is no more any social control or convention that can guide an

individual in selecting a career which will simultaneously benefit him or her and the society. Today's vocational

guidance is devoid of such enlightened vision.

NAMASMARAN frees the individual (including the vocational counselor) from the obsession of petty and

ignorant personal pursuits. NAMASMARAN enables the individual to perceive characteristic and feasible the

nature of activity that could be fulfilling for his/her own self as well as beneficial to 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 it also helps us extract the vital sap of eternal truth from the

society of the past. 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 SELF-TRUTH; i.e.

SATSANG (SATSANG: SAT means Truth and SANG means association, thus SATSANG means association

with Truth) and saves us from getting dragged after fake gurus or guides. It replaces or substitutes such ignorant

or fraudulent 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 the means of survival or personal gains. This is because with NAMASMARAN the emphasis or

the orientation of the individual shifts. This may be called "paradigm shift". 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 apparently lucrative or glamorous jobs. He/she starts realizing that all this is because one never realized

the potentials of the present job to influence the surroundings in a beneficial way. NAMASMARAN opens

one's eye to social and personal dimensions of the job. At once the job becomes glamorous, majestic and

absorbing. 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 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.

SPIRITUALISM MATERIALISM AND NAMASMARAN

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 people in pitiable life conditions in most respects?

The answer to all these questions; is:

There is a split or chasm; between the so called spiritualism and so called 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 get reoriented to and explore the SWADHARMA

(which is beyond the prevalent ideologies, which make us arrogant on the one hand and meek on the other). It

enables us to evolve holistic perspective, policies, plans, programs; and implement them; in all the walks of life;

including the places of pilgrimages and bring about individual and universal blossoming.

NAMASMARAN AND SPIRITUAL INFRASTRUCTURE

Roads, bridges, railway, electricity, telecommunication; etc. constitute economic infrastructure; and play an

important role in progress.

But if there are no; at least reasonably; healthy individuals, then this economic infrastructure becomes

meaningless and useless.

Hence; the health care facilities, housing, drinking water, schools; etc, which constitute social infrastructure;

have to go hand in hand; with the development of economic infrastructure.

But if the members of a social group harbor; a perspective, ideology, thinking, feeling, motivation and behavior;

of fanatic sectarian development; then it can be counterproductive and destructive to that social group; as well

as to the others.

Hence along with the economic and social infrastructure; it is essential to work; on the spiritual infrastructure;

simultaneously. We can appreciate this point; if we carefully observe; the quality of individual and social life; in

any part of the world; including the developed countries.

The spiritual infrastructure can be developed if there is a simple and inexpensive program that can be acceptable

to different ideologies and religions. One such program is; remembering and reorienting to one‟s true self;

called JAP, JAAP, JIKRA, SUMIRAN, SIMARAN i.e. NAMASMARAN; and can be introduced in every nook

and corner of the world and to everyone irrespective of age, sex, occupation, religion, race, nationality etc.

NAMASMARAN AND EMPLOYEES

Quite a lot has been written on the relationship between employers and the employees. In today's world this

relationship is found to vary in different setups. Thus it is different in mill‟s companies, villages, cities, public

sector and private sector. It is different in farm laborers, quarry workers, contract labor and other employees. In

short, class divisions as well as the caste distinction 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 they oppose each other. This is because a

particular policy simultaneously benefits some sections of working class while harming the interest of the other

sections of working class. This is especially evident in case of working class of affluent countries and that of

developing countries. The financial benefits tend to go to the working class of affluent countries at the cost of

working class and other people of the developing countries.

These facts however are either ignored, neglected, unnoticed or unattended to. Because of this, the movements

of the working class have not been able to succeed adequately in making the society more just, though living

conditions of some sections of working class have financially improved to some extent. The working class

movements have not been able to equip themselves with the power of enlightenment and therefore lack in

fundamental sense of unity so much required in their policies, strategies and the definition and selection of

issues for struggle. This has resulted into considerable reduction in the strength and constructive effectiveness

of the working class and their movements, all over the world.

This is largely because working classes have not adequately developed their strategies on the background of the

vision of nonsectarian global welfare. As a result irresponsible and cancerous growth of consumerism (at the

cost of others) has taken place in some sections and pathetic and helpless acceptance of exploitation in the other

sections of employees.

The moral and spiritual degeneration has been enormous and perpetuating.

The solution to this can come with global perspective, which can result from NAMASMARAN.

NAMASMARAN is a process of freedom, which can free the society with classes into truly unified and

classless society. This can be understood if one understands that it is the inner unity when and if unraveled that

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 cannot help any class. 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 fields which 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 for the emancipation of one and all. This is

especially so because with NAMASMARAN one acquires a position which is undefeatable by intellectual,

technological, financial, military or any other power.

This can be realized more fully by the practice of NAMASMARAN and not otherwise. Intellectually however

one can imagine; how by NAMASMARAN; one can become more objective. One can imagine how thereby

one can gain undefeatable strength in his or her efforts to free himself or herself as well as the fellow employees

and the employers, both materially and spiritually.

NAMASMARAN therefore is not merely a process of achieving personal liberation but it is a process of cosmic

spiritual renaissance associated with material abundance i.e. holistic renaissance!

GLOBAL RECESSION

The root cause of global recession is the overpowering dominance of petty and tubular perspective over holistic

perspective; in different fields. In other words; mean selfishness has overpowered the holistic aspirations of

global welfare. We must appreciate that the very nature of petty perspective; is to enhance antagonism and

suppress the holistic perspective that consolidates complementarity, inclusive growth and harmony.

This conflict is not new. But it has crossed the regional and national boundaries and hence its impact has

become global.

How does petty perspective cause global recession?

Petty perspective is born out of slavery of incessant inner cravings for physical, monetary, political, cultural and

other kinds of supremacy and control; beyond physiological needs. It results in unscrupulous pursuits towards

gratification of these cravings.

Thus the industrialists prefer to nurture, encourage, enhance and promote such basal and morbid cravings and

thrive on them by producing in excess and selling; weapons of mass destruction, cosmetics, sexual stimulants;

and so on. The political leaders prefer to encourage such industries and we due to our obliviousness of the

reality; prefer to support such political leaders.

If we take the example of medical business; it excessively emphasizes on individual 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.

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;

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. As a result of

petty perspective these few are glorified by most major players of mass communication and most of us worship

such petty achievements!

But since a majority of us do not have money to avail these five star services; the sale begins to fall. Then the

rabid competition begins. This is often called free market economy, free competition etc. This involves frantic

and unscrupulous efforts to market these useless and/or counterproductive commodities and services, through

mutually exploitative ways of promotion; involving colossal waste!

The sickeningly rich amidst us; sustain the sale of such commodities and services for some time. In fact the

economy appears to be strong and booming; due to the show; of glamour and glitter! But soon these industries

begin to slow down due to lack of customers. They are still sustained by the political leadership through loans,

subsidies and waving of 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!!

Many of us suffer miserably and try to find solutions through movements against exploitation and corruption;

but it can succeed only if we internalize holistic perspective, which embodies sublimation of inner cravings in

realizing complementarity, inclusive growth and harmony; i.e. holistic renaissance. How can this be done?

1. The 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.

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.

3. The concept and practice of holistic medicine has to be evolved.

4. The concept of holistic health has to be evolved and practiced in all the fields of life; so as to make them

complementary and synergistic and NOT petty, mutually antagonistic and detrimental to the mankind. Thus; the

industrial, agricultural, horticultural and other productions and services; must sub serve the fulfillment of

physiological needs of all; and not the morbid interests, whims and fancies of few.

5. The further details however; can be worked out and evolved by the experts with holistic perspective in the

different fields.

CHARITY AND QUOTIENT OF SATISFACTION (QOS)

A great eye surgeon turned to charity; after his recovery from a serious kidney disease; thanks to his mother,

who donated a kidney to him.

Another philanthropist tuned to charity after his recovery from a near fatal accident which 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, justification of 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!

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!

We need not believe in this; but verify!

BLACK MONEY

The governments all over the world keep on giving statistics; on the basis of their parameters; about the crimes

and black money in different countries. The self styled social reformers amongst us; also make shallow and

populist slogans against the crimes and black money for pampering their own inflated ego as “leaders”!

But sadly; we do not go the roots of crimes and black money. As a result we the common people keep getting

disturbed and develop guilt complex and sense of lowliness and/or helplessness.

Should we not go to the roots of crimes and black money? Should we not stop getting bogged down by the

smart and callous or the shallow and populist elements (inside and outside)?

If we do not go to the roots; then we would never understand; why the crimes and black money proliferate in a

given society; and provide solution.

Let us understand that the degree of appropriateness of constitution and laws, determines the justice, peace and

harmony in that nation. Similarly; the accuracy of government rules regarding the taxes; determine the

compliance of people required to pay taxes.

But not merely the taxes; but the manner of expenditure of the taxes collected; decide the extent to which

people would feel happy to pay taxes honestly and timely.

There may be exceptions to this observation and some people may be extraordinarily honest and some

extraordinarily dishonest. But that itself proves the point for the vast majority.

The root of the black money is as follows:

One of the major causes of black money is the bitterness and disgruntlement; amongst majority of the people

that they are being unduly coercively, unjustifiably robbed of their legitimate and hard earned money. They feel

that they are being deceived.

This feeling grows because of the way the collected tax is misused and misappropriated.

Naturally this is followed by manipulations to hide money and evade tax and if we cannot evade (salaried

people); we try to earn unlawfully; and hide it. This money stamped as black money!

Actually such black money is fairer than the money earned by; cheating, misguiding, swindling, stealing,

exploiting, robbing, adulteration, extortion, bribing, and misappropriating tax money; and most importantly

through making and twisting laws (or rules, statutes etc) to suit the vested interests; which is actually and really

the darkest money!

Why are we governed by such darkest money?

This is because; our higher self is suppressed and tortured by our lower self. Our higher self is governed by our

lower self. Hence we are ruled and dictated; by individualism, pettiness, superficiality, glamor, and glitter. We

are overpowered by material pursuits (oblivious to the harm caused to others)!

Our perspective, policies, laws, rules; are favorable to nurture and promote darkest money and black money.

The most effective way and a golden opportunity for getting rid of the stress of the darkest as well as the black

money; is; to urgently and victoriously practice, teach, preach, sponsor and do whatever we can; to promote

holistic perspective, policies, plans, laws, rule and programs. This is implicit in NAMASMARAN.

MONEY AND NAMASMARAN

There are following view points about money.

1. Do not bother about money because you are not going to take it along with you after you die.

2. Money is most important. Nobody; friends, relatives, family members and even spouse and children do not care

if you do not have money. So earn and save money in whatever way possible!

3. Money is important. But earn money in “proper way” or by “legitimate means”.

The first statement is popular amongst people, but probably no one takes it seriously. Every now and then we

need money when we are alive. Further, we do not know what happens after death and hence whether we carry

the money or not is immaterial.

Most important thing we know; is that we definitely require money while we are living and till we die! Since we

do not know when we are going to die, we would not like to stop earning and saving money, till we are living as

no one can predict, how much money and when may be required. Money certainly gives us support, assurance,

comfort, sense of security and protection; especially because we witness the misery of those who do not have

money; in their problems and in old age!

The second statement may appear practically tempting and attractive. But simply wishing to be rich, does not

help earning and saving. Even as we may like to be infinitely rich, is it practically possible for every one of us?

Even if we consider money to be most important and try to earn it by every possible (even illegitimate) means;

many of us are likely to be either caught and punished or deceived. Hence; we cannot make money simply by

giving importance to money! There is no guaranteed formula for becoming rich just because we wish!

Now, the third option of earning money in “proper means” or “legitimate manner” is extremely tricky.

There is no definite criterion of what is “proper”! The ethical norms, customs, traditions and conventions; in

different parts of the world in different periods; have been different. The laws, regulations, ordinances, and

government rules; not merely vary; but are often actually designed to favor some; and harm others!

The so called ethical and honest earning is rendered “corrupt” if the plans and policies of our rulers are corrupt!

Alternatively; looting the alien ruler‟s treasures has been acclaimed and adored with great respect and honor!

In short, there is no dependable and specific guideline for choosing a particular career that can assure financial

success, assurance and safety during our life (especially during our ailments and problems)!

What can be said about earning and saving money is; we should not be unrealistic, panicky, hysterical, insecure,

desperate and miserable (and make others also miserable); or delirious, euphoric, callous, discriminate and

barbaric; about how we should earn and how much we should save!

How to manage this?

NAMASMARAN is said to ensure wholesome blossoming of our sense of judgment and wisdom to

choose/decide; the appropriate careers, for not only earning and saving; but also; fulfilling our lives maximally;

through holistic perspective, policy, plans and programs for economic security; and overall blossoming one and

all!

NAMASMARAN AND HEALTH

Health, Patient, Doctor’s dilemma, Addictions, Medical Profession, Holistic Prescription, Healing health

care, holistic medicine

NAMASMARAN AND HEALTH

Health is physical, mental, social and spiritual as well as other aspects of well being. Out of these four aspects

of health, the spiritual aspect is the most important aspect of health. This is because; the spiritual health

combines; perception, thought, and concern and action, which simultaneously contribute to the welfare of the

individual and the society. The importance of this spiritual aspect of health can be easily seen from the life of

many seers and sages. Health therefore should be essentially understood as spiritual health. Social, emotional

and physical well being should be considered as the means to achieve the spiritual health on the one hand and

byproducts of the spiritual health on the other.

Thus the means to achieve spiritual health are many. Thus, physical, emotional, economic, social, cultural,

educational, technological, environmental and political well being are many times the effects of spiritual health,

but in essence are, or should become the vehicle to spiritual health. Thus, one can appreciate that maintenance

of good physical health cannot be and should not be separated from the perspective of spiritual health. Such

separation leads to increasing pettiness and corruption in medical field. True health cannot be possible for

physically sound, wealthy, educated and yet socially oppressive person. Similarly true health cannot be possible

for a person indulging in caste politics, environmental destruction, involvement; in destructive aspect of nuclear

weapons even if he is educated, rich and physically sound. True health cannot be possible for one who is

uneducated, economically exploited and socially oppressed even if he is physically strong and mentally

undisturbed.

If NAMASMARAN is practiced, one gets the experience of spiritual health i.e. true health and gradually

contributes to evolving of various vehicles which can take the society to spiritual. This is because

NAMASMARAN opens one's vision even if he is not a doctor and enables one to effectively contribute to

health in one's specific field. Thus a person's spiritual development emerging as the result of NAMASMARAN

reflects in his economic perspective, approach to education, social tolerance as well as civic sense, environment

friendliness etc. It is through such manifestations that these fields can become vehicles which can take us to the

spiritual health. Thus NAMASMARAN is a key to holistic health.

NAMASMARAN AND PATIENTS

Physical and mental ailments are part and parcel of life. Sometimes ailments are minor such as cough, cold,

fever, headache etc. While at other times the ailments may be major ones such as tuberculosis, typhoid, peptic

ulcer, kidney stone, enlargement of prostate etc. Major ailment requires protracted medical and or surgical

interventions. Sometimes the ailment can be full of pain and sometimes full of handicap. Many times it can be

full of all sorts of troubles and agonies. Thus, non healing ulcers, meningitis, osteomyelitis, trigeminal

neuralgia, glaucoma, herpes zoster, burns, fractures etc. can produce pain as well as morbidity. Diseases such as

cancer, AIDS, rabies, Alzheimer's disease can be devastating. Sometimes blindness, deafness, paralysis, major

accidents etc. can cause severe deformity and loss of body functions also. Diseases such as mental retardation,

meningitis, multiple sclerosis, schizophrenia, Manic depressive psychosis, genetic diseases like

phenylketonuria, fragile x syndrome, etc. may be associated with severe mental dysfunctions.

NAMASMARAN opens our eyes to truly genuine holistic approach irrespective of whether we are patients,

doctors or patient's relatives. The holistic approach of prevention and cure involves emphasis on conceptual

unity of all apparently segregated medical disciplines or pathies. It is far more efficient and effective than the

conventional "isolationist" approach.

In holistic approach besides other things, patient's own role in healing and health promotion is given due

importance.

The patient can arouse and utilize his/her innate energies in healing through practice of NAMASMARAN.

It has been a time tested practice in which patients in terminal stages are taken to holy places. Reading of Holy

Scriptures to the patients as well as singing of prayers is also practiced. These are endeavors to orient the

patients towards

his true self which is also the aim of NAMASMARAN.

NAMASMARAN helps the patient to focus the attention on his / her transcendental existence. This makes the

severity of the perception of agonies and the helplessness associated with it much less. The involvement in pain

and misery becomes less.

With NAMASMARAN the self destructive or despondent response to the disease can be transformed into a

more composed and victorious one. Patients of anxiety, neurosis, insomnia, hypertension, spondylosis, peptic

ulcer, ulcerative colitis and many painful conditions are sure to be benefited from NAMASMARAN. Common

people with common sense never dispute qualitative benefits of NAMASMARAN practiced along with rest of

the treatment!

NAMASMARAN AND DOCTOR'S DILEMMA

Many times it is observed that a patient who comes for treatment has committed one or more crimes such as

rape, murder, theft, arson, looting etc. It obvious that most doctors would find it puzzling as to whether or not to

serve such a criminal patient, even though they may do so as a matter of conforming to the laws or ethical

conventions. There are other situations when a doctor successfully treats a patient, but only to find that he or she

(the patient) subsequently commits one or

more crimes. This leaves a nagging question in any doctor's mind with respect to what sense such medical

"services" make.

Sometimes it so happens that a doctor does not charge his fees, but later finds that the same patient squanders

money on activities which the doctor does not approve.

Sometimes it is observed that respect, popularity, fame and glamour go to the doctors who indulge in various

kinds of malpractices, whereas the honesty and expertise remain humiliated in general.

These social circumstances constitute a morbid milieu which is detrimental to the health of an individual and

society. Since the perspectives and the actions of individuals and the social milieu mutually complement each

other, it is necessary that the solution to this problem of dilemma has to have an effect at both individual as well

as social levels. NAMASMARAN is such a tool which helps an individual to overcome pettiness and thereby

generate perspectives, policies and actions conducive to rectification of the social atmosphere. Because

NAMASMARAN can enlighten the concerned individuals about the true meaning of health, health care, holistic

medicine, medical education, medical ethics and so on. NAMASMARAN is not only useful for doctors but it is

also useful for the fallible and erring individuals who may be resorting to crimes while they are ailing physically

as well.

NAMASMARAN gradually unifies the individual with the common substratum of the universe. This

unification is realizable subjectively while it simultaneously and actually links one individual with another

individual. Thus there is actual integration of the innate core of one individual, through the substratum which is

a governing link, with the innate core the other individuals. Thus, this kind of self realization has an objective

counterpart in terms of its liberating and uniting influence on the other individuals even if they are not involved

in NAMASMARAN. The nature of this influence is not describable in terms of physical or chemical forces

because this influence is never an arbitrary or manipulative physical, political or mental influence. This

influence instead is in conformity with nature and hence is liberating and not restricting or binding.

When the minds start feeling these innate bonds the atmosphere is radically changed. The atmosphere by its

own virtue as well as by virtue of enlightened laws; ethics etc. catalyze the emancipation of doctors and frees

them from the dilemma while simultaneously benefiting the patients.

NAMASMARAN gives a common goal, common mission, common purpose and common fulfillment to the

doctors as well as the patients (and also the other people concerned directly or indirectly) because of innate

unity. Thus Namasmaran can act like a drug that eradicates disease from not only the skin to soul of the patients

(and doctors) but also that of the society.

NAMASMARAN AND ADDICTIONS

Addiction can be defined as the dependence on anything, which is prone to derange or derail the state of

consciousness. In practice, addiction is physical and psychological dependence on intoxicating substances such

as alcohol, opium, narcotic drugs, tobacco etc. A common argument against such substances is that they cause

harm to physical health, social status, family fife and economic conditions. It must be pointed out here that

though this argument is correct, the most important and damaging influence these addictions have, is on the

state of consciousness, or basic purpose of life. The state of consciousness of an individual determines the

perception and the nature of response to the surrounding and fellow beings. Therefore, the edifice of culture has

to be built on he foundation of the healthy state of consciousness and in such a way that it is conductive to the

further development of healthy state of consciousness.

In present situation common man's consciousness is incessantly attacked by phenomena, which are apparently

absurd, unjust and atrocious. In every walk and every stage of life, this is manifest. Thus mass copying,

nepotism, favoritism, vested interests, coercion are rampant in educational field to which the children are

exposed. Bribing, casteism, ethnic/religious discrimination and hatred, cheating, swindling, manipulation etc.

are overwhelming to which a common man is exposed.

Exploitation and harassment are menacing to which oppressed sections of the society are exposed. These

phenomena constitute the hallmark of today's society. Added to this are phenomena such as bigotry, fanaticism,

terrorism etc, which suffocate one's conscience as well as consciousness. But that is not all. The media and

advertising business often possessed by sensationalism glorify glamour and glitter and superficial and shallow

tendencies. They are at least partly responsible for the deterioration in the mindset leading to dissatisfaction

lowly self-image. As a result the individual develops vengeance and craze to feel high and resorts to alcohol and

the likes and thus the demand to alcohol and other addictive drugs rises.

One can easily appreciate that especially the children are in vulnerable position and are likely to get drawn to

either violence or get hooked by various means of escapism. In fact this is the reason why violence is also on

rise along-with the addiction. Those who become violent do not necessarily become violent to others but

become violent to themselves; also. Thus, they take to excessive and hence suicidal drinking, smoking,

drugging, gambling, uncontrolled and injurious partying, pornography, prostitution and so on, besides

intoxicating substances. The logical and effective solution to the menace of addictions is to effectively defeat

the attacks on consciousness by growing in strength from within. This is not easy. But after repeated efforts this

can be possible by NAMASMARAN. Because

NAMASMARAN gives us a ready access to the state of selfless happiness as well as the fountainhead of

consciousness that leads to the development of human civilization and also forms the basis of the present and

future civilization.

NAMASMARAN can give us the strength to fearlessly face and conquer our own as well as social evils and

contribute to the building of new culture conductive to the development of consciousness and joy. This whole

process can be experienced by practice of NAMASMARAN.

One who practices NAMASMARAN can experience this strength and love which are instrumental or pivotal in

the development and implementation of policies and programs for the development of healthier individual and

society. The violence and addiction would significantly reduce in such society.

NAMASMARAN AND MEDICAL PROFESSION

Anyone committed to Medical profession and who resists the corrupt practices requires a variety of skills,

knowledge, hard work, ability to develop policies, administrative capability, clean and unprejudiced mind,

brave heart and for all this to be present he requires an enlightened soul.

The individuals in medical professions require above qualities especially acutely because their duty is directly

related to the healing of mankind. These qualities affect their perception, their feelings, their thinking, and their

perspective of life and their actions, which in turn directly affect human life, either beneficially

or adversely. One can easily understand that medical profession is peculiar in the sense that in medical

profession life learns about life, life treats life. This has made medical profession trickier than that what it seems

to be. Thus, the questions generated by test tube baby, genetic engineering etc. are extremely difficult to answer.

Similarly patients with fatal illness or permanent handicaps are extremely difficult to manage, because of the

psychological, familial and social implications.

Thus, euthanasia i.e. mercy killing, chemotherapy of cancers etc. are very difficult issues to sort out.

Considering the characteristic nature of medical profession it can be easily seen that a medical professional

doing a job of a ward boy, sweeper, nurse, technician, vaccinator, teacher, administrator, planner or any other

has to have a selfless and enlightened heart, mind and soul.

Therefore, whatever be the type of job one is engaged in, NAMASMARAN will qualitatively improve it. This

is because NAMASMARAN cleans the mind of prejudices and petty pursuits.

Thus, a surgeon well be able to make a more appropriate decision either in favor of or against surgery. Similarly

a planner will be better equipped with selfless vision and hence be able to use his intelligence and expertise in

development of effective and socially beneficial perspective, plans and policies, embodying the concepts of

holistic health and holistic medicine. NAMAMSARAN if practiced would lead to the experience of super health

amongst the medical professionals. This superhealth is essential because in the absence of such superhealth

one's actions, feelings, thoughts, decisions and for that matter everything gets adversely influenced by the

diseased and vitiated ethos. This leads to committing of errors, mistakes, blunders and crimes. In the vitiated

atmosphere these things multiply and all aspects of medical profession get deteriorated. One can easily

appreciate that with NAMASMARAN one's actions become conductive to personal satisfaction as well as

purification of the vitiated atmosphere. This is because with NAMASMARAN one attains the existence that has

emancipating influence on one's own as well as other's lives. NAMASMARAN is the key to or the panacea for

eradication of the grave diseases of medical profession such as cut practices, nepotism, favoritism, morbid,

cancerous and infectious material pursuits, insecurity, frustrations, callousness and so on.

NAMASMARAN AND A HOLISTIC PRESCRIPTION:

As we go on evolving; we begin to appreciate something interesting about prescription of a doctor! What is this

interesting thing?

This interesting revelation is about; 1) the objective and 2) a hitherto unthought-of common denominator of a

doctor‟s prescription!

Thus; we start recognizing that the objective or aim of a doctor‟s prescription has to be; healing; the body,

instincts, urges, emotions, motivations, thoughts, perspective or vision and behavior of the patient. Not only the

patient but the doctor himself/herself also! In fact; it should be applicable not only to the patient and the doctor

but the whole society.

This is because; this kind of holistic healing has tremendous potential. It can affect the surroundings. It can not

only influence the health of the family and working place (including a hospital or a dispensary) but the whole

society!

The holistic healing of the society in turn has the healing and emancipating influence on the individual!

We can give many examples of this.

Thus a holistic healing of a world leader leads to a development of a globally benevolent health policies.

These policies in turn promote the holistic health promotion of individuals around the world.

What is true for an international health policy is also true for a national, regional and local health policy.

Obviously; along with the policy; the plan, program and its implementation is also important!

Furthermore; it is also true for an international, national, regional and local policies, plans and programs in other

fields apart from the health care, medical education, pharmaceutical production and sale!

Thus policies, plans, programs and their implementation in education, agriculture, industry; also influence the

health of an individual.

Hence ideally; the prescription should include guidelines, which embody the preventive, curative and

rehabilitative measures; with respect to all the policies, plans, programs and their implementation!

Is this possible?

Obviously not!

Inclusion of all the details of such guidelines in a prescription cannot be expected from any treating doctor!

Usually a doctor is trained in a particular system and a particular field or specialty of medicine. But even if a

doctor were to be trained in all the systems such as Homeopathy, Naturopathy, Ayurveda, Allopathy, Yoga and

so on; he or she would not be able to comply with such a demand!

2) But as the objective or aim is more than justified; we begin to find some way to fulfill the need for such a

prescription.

As we go on thinking; we are struck by an idea; that even though all the details of guidelines are not possible;

any doctor probably can advise every patient with something that can sow the seeds of holistic perspective,

policies, plans and programs in a patient!

After a protracted search; for such a common denominator of such a prescription we begin to see rays of hope!

We start getting hints of a denominator common to any doctor from any system, any discipline and any field of

specialization from anywhere in the world and more importantly; a denominator common to every patient! We

begin to sense this essential core common to all prescriptions; that can sow the seeds of holistic perspective,

policies, plans and programs in a patient (peculiar to his/her field) and free him/her from; a subjective and

sectarian perspective, thinking, policy making, planning and behavior! We begin to conceptualize a common

factor that could inspire and empower a patient be objective and conceive appropriate preventive, curative and

rehabilitative measures conducive to individual and global blossoming.

After decades of extensive study, research and experimentation for such an “essential core” common to all

prescriptions (making them holistic); I found to my complete satisfaction; the “essential core” to be the

traditional, simple, inexpensive and universally practicable practice of NAMASMARAN (JIKRA, JAAP, JAP,

SIMARAN, SUMIRAN or remembering God‟s name i.e. one's true self)!

I realized that NAMASMARAN rectifies our physical needs, passions, feelings, motivations, thoughts; and

vision (perspective) and thus rectifies our behavior. This in turn leads to a continuous development of holistic

health, which means; prosperity and profundity in individual and social life!

However; NAMASMARAN is not a pill or a tincture; and does not produce any predictable, measurable,

demonstrable and/or tangible results! It is an invisible and intangible process analogous to oxygenation that

reconnects or rejoins us with; infinite and eternal cosmic consciousness (Guru). This is a common denominator

a common factor or an “essential core” that can make every prescription; A Holistic Prescription!

I do not claim am still away from (though on the way to) holistic health. But like any ailing doctor; I too can

“prescribe” this “essential core” for making our prescriptions to others (as well as ourselves); holistic!

Retrospectively; I realize that it is the cosmic consciousness (my guru) that literally sailed me from ignorance

and darkness to this realization! All glory be to Him!

NAMASMARAN AND HEALING THE AILING HEALTH CARE

Philanthropy and charity are necessary (as symptomatic palliative measures) only in diseased society.

Conversely; the need and presence of philanthropy confirms the diseased nature of society.

Since the public services and especially public health services, affect most of us, it is essential to find out the

root causes and remedies for their AILING that causes STRESS to most of us. This kind of exploration; is part

of Total Stress Management i.e. SUPERLIVING; i.e. blossoming of one and all.

The main cause of the diseases and degeneration of the public health services and in the public hospitals in

India; is the prevalence of the two concepts on which these institutions work.

These two concepts are:

1. Free medical care

2. Economic dependence of these institutions (on government revenue i.e. public money and donations)

3. Sectarian medical care such as Allopathy, homeopathy, Ayurveda etc.

FREE MEDICAL CARE

The ill effects of free medical care are:

A. The free medical care gives rise to unnecessary visits to hospital out patient departments, excessive

crowding, parasitism, beggarly tendency, meekness and irresponsibility towards personal and public health.

B. The free medical care creates a special and extremely favorable situation and golden opportunity for the

powerful, rich and famous individuals to exploit the government revenue and tax payers‟ money. The chances;

of misusing the FREE services through irregular and illegitimate means; increase.

C. The free medical care leads to zero returns and subsequent deterioration in the infrastructure, maintenance,

renovation, state of the art technology and facilities such as food and recreation given to the patients and their

relatives.

D. The free medical care associated with perpetual absence of returns; leads to unjustifiably low salaries, delay

in filling the vacancies, delay and/lack of promotions, excessive working hours and duties, substandard working

conditions (such as inadequate toilets) etc.

E. This state of affairs demoralizes the sincere and dedicated employees and implicitly and often explicitly

promotes irresponsibility, lethargy, absenteeism, corruption etc.

ECONOMIC DEPENDENCE OF THESE INSTITUTIONS ON THE GOVERNMENT REVENUE AND

DONATIONS

The ill effects of economic dependence are:

A. The public hospitals are not self-sufficient and do not have any projects to support them. Naturally since

there are no legitimate returns from patients or from any other source; for what is spent; the public hospitals are

always in loss and the problems resulting from the FREE medical care; multiply.

B. Thus inadequate progress in terms of inadequate facilities, inadequate salaries, and inadequate employment

in terms of number of employees in almost every category, protracted duty hours, worsening working

conditions, worsening of staying conditions for the employees and crowding of patients due to huge

patients/employee ratio; worsen even further!

C. The dependence of the public hospitals on government through sanctioning of funds; leads to colossal

corruption while attracting funds and while undertaking any developmental activity. In fact; many individuals

and institutions concerned with hospital; get obsessed by the thought of “how they can be “richer” rather than

the development and improvement in services.

D. The corruption of the individuals in the public hospitals drives them to seek money in every possible way.

Thus they may deliberately spoil the equipments so that newer can be purchased (and kick backs can be

amassed), they may manifest other tactics; such as misbehavior, insulting behavior, delay or denial of services

and thereby compel the patients to go to the private practitioners and consultants and get “commission” from

them.

E. Large number of lower middle class and even poor patients turn to private practitioners, consultants and

hospitals; out of helplessness; rendering the public hospital investment wasteful and counterproductive!

3. SECTARIAN NATURE OF HEALTH CARE

The Allopathy, Homeopathy, Ayurveda, Yoga, Unani, Naturopathy etc in isolation; have made us; doctor

dependent, laboratory dependent, other screening tests (e.g. ECG, Angiography etc) dependent, drug dependent,

helpless and vulnerable to all kinds of fear psychosis and thereby deception and exploitation.

We are miserable because of sectarian nature of health care.

“HEALTH RESTORATION” OF “HEALTH CARE”:

This deterioration can be overcome by:

1. Abandoning the concept FREE services and charging fees and

2. Making the public hospitals self sufficient through other appropriate productive projects.

3. Adopting Holistic Medicine

1. FEE MEDICAL CARE

The concept of free medical care has to be replaced by more just system of payment. This would make

everyone involved; less casual, more sincere, more accountable, more responsible and more dignified, in

seeking health care and providing health care. The arrogance and condescending attitude of the health

care providers and meek and irresponsible attitude of the health care seekers would be transformed.

This would bring adequate revenue to ensure progress in terms of adequate facilities, adequate salaries,

appropriate employment, which could ensure normal duty hours, improvement in working conditions,

improvement in staying conditions for the employees and preventing excessive and many times [because

the services are free] unnecessary crowding of patients.

One may raise the objection that this is difficult to implement in case of very poor, helpless, unsupported

patients.

It is very true that no sensitive and sensible individual would think of doing it as well. These patients

who are in agonies, in emergencies or helpless; should be made exception and a separate arrangement be

made for them. But in most other cases the problem can be overcome by making provision for payment

through “services” or soft loans.

2. ECONOMIC DEPENDENCE OF THESE INSTITUTIONS ON THE GOVERNMENT REVENUE

(PUBLIC MONEY) AND DONATIONS

Making public hospitals self sufficient by buttressing them with some productive income generating

projects; such as plantation of medicinal herbs.

We can recapitulate and list the benefits of the “Health Restoration of Health Care” as follows:

A] It would inculcate a sense of responsibility towards one‟s own health, towards public funds, towards

public services, amongst everyone including the patients.

B] It would generate the sense of accountability, satisfaction and fulfillment amongst the employees

C] It would ensure optimal progress in medical care especially in terms of holistic approach and making

health far more convenient, reachable, inexpensive and effective than ever before!

D] It would improve the lives of patients as well as employees

E] It would make the revenue hitherto squandered on free medical care available for other

developmental and research work thereby facilitating national progress.

F] It would reduce the corruption born of out of injustice

G] It would reduce the crowding and degeneration of private medical care.

3. SECTARIN MEDICAL CARE

The sectarian medical care involving sectarian training, practice and research has to be evolved into

holistic health care training, practice and research. Holistic health care implies; all that, which promotes

holistic health and heals/prevents disease. Geeta calls such body of knowledge, practice and research

SATVIK.

We have a great opportunity to verify; how universal practice of NAMASMARAN; inseparably

associated with the conviction of individual and universal blossoming; empowers all of us to heal our

health care system!

NAMASMARAN AND HOLISTIC MEDICINE

The Total Stress Management or Holistic Health incorporates blossoming of an individual and universe; and the

various efforts in achieving this; include holistic perspective, accurate and appropriate policies and effective

implementation at individual and global level in different fields of life; and these efforts in case of medicine;

constitute holistic medicine.

The concept of holistic medicine emerges as a result of realization of the underlying unity, continuity and

complementarity; amongst the apparently different disciplines of healing and preventive and social medicine (In

fact it emerges from the realization of the universal unity, continuity and complementarity). This is emergence

of SATVIKA JNAANA (Geeta 18.20).

Promoters and supporters of holistic medicine; accept and welcome; the healing products and services from all

the walks of life; for can restoring and promoting holistic health.

It is usual for most of us to get stuck to the differences (in the study of different fields) as and when they strike

our senses; and build our concepts; based on these isolated observations of ours. The knowledge and

understanding of different fields or disciplines as separate disjointed or disconnected entities; is called RAJASA

JNAANA (Geeta 18.21).

Those who either practice mixed or integrated medicine or are not averse to dialogue or advocate it, may fit in

this category.

The third variety is ignorance about every other medical discipline and adamant adherence to any given medical

discipline alone; is a state of darkness called TAMASA JNAANA (Geeta 18.22).

Most of the warring factions from different medical disciplines; opposing the emergence of holistic medicine

can fit in this category.

The word holistic is derived from the Greek word holos which literally means a) Taking in the whole of

something b) Whole of organism is a more fruitful field of study than its parts or symptoms.

It can be stated for the sake of simplicity and further clarity; that:

The holistic medicine is trans-religious (not religious or not non religious i.e. neither holy nor unholy), trans-

national (neither national nor non-national/anti-national), trans-cultural (neither of a particular culture nor

against any particular culture), trans-intellectual (neither bound in a particular intellectual framework nor

opposed to a particular intellectual framework), trans-ideological (neither committed to a particular ideology

nor opposed to a particular ideology) and trans-scientific (neither unscientific nor locked in rigid criteria of

physical sciences)!

Study of holistic medicine constitutes efforts to understand, visualize and realize the multi-charactered,

multifaceted, multidimensional and multi-layered complex nature of life (in addition to what is learnt in

Allopathy or what is learnt in any one discipline).

The intention of the study is to comprehend the agreement, continuity and validity (or otherwise) of the

concepts of different disciplines (Allopathy, Ayurveda, SAANKHYA philosophy, homeopathy, yoga, Chinese

medicine etc.), which emerge and get evolved from different levels of consciousness; of differently constituted

individuals; in different regions; at different time periods; with different backgrounds.

The approach of holistic medicine; can not be classified merely; as eclectic, analytical, synthetic or reductionist

etc. The holistic approach embodies all these as means to “see” the unity and continuity in different phenomena.

The holistic medicine is therefore not a new system or a new discipline of medicine. It is a way to see things as

they are rather than how they appear; and thereby preserve and promote holistic health and healing.

Studying holistic medicine; simultaneously makes us aware of possibilities as well as limitations. For example

understanding the Ayurveda concepts such as DOSHA, DHATU, MALA, their balance, their imbalance, the

concept of PRAKRUTI i.e. constitution etc. with holistic approach, add new dimension to the knowledge of the

student of physiology as well as to the diagnostic skills of a clinician from the discipline of Allopathy.

Understanding of the concepts of panchakarma, naturopathy, yoga etc. with holistic approach makes the

treatment also more effective because several different modalities and remedies in the repertoire act at different

levels or different points and complementarily.

Study of holistic medicine; also makes us aware of the importance of the analytical approach inherent to

Allopathy. This is why a student of holistic medicine is unprejudiced, open and objective.

Besides; the holistic understanding of human existence (which is fundamental to the study of holistic medicine);

gives us insight into the enormous healing powers; inside patient, in the environment; and helps us to help

him/her to use those powers beneficially. This is a great benefit in terms of empowerment of the clinician as

well as the patient.

Thus; holistic medicine relieves us (health care providers such as doctors and paramedics) and all others; from

the unhealthy patronizing and condescending attitude! It gives us; the courage to see their ignorance and admit

it. It imparts intellectual honesty to admit the ignorance hidden under the Greek, Latin, Sanskrit or other

esoteric/mystifying terms, characteristic to many branches of science in general and medicine in particular.

Take for example hysteria. We do not know any physiological mechanisms underlying this condition. But the

ignorance is hidden under the term. Another example is that dreams, thoughts, emotions etc. The ignorance

about the physical dimensions of dreams, thoughts, emotions etc, even as we cannot dispute or disprove their

existence; is hidden under several terms! Holistic medicine discourages and disapproves knowingly or

unknowingly practiced hypocrisy and imparts humility.

Some more examples from the disciplines of medicine are as follows. Holistic approach enables us to see the

limitations intrinsic to the concept of standardization of weight, height and possible errors in interpretation of

biochemical parameters and calculations of regimentalized doses of drugs; because of the lack of due

consideration to variations in the constitutions.

Holistic medicine cautions us against indiscriminate use of Ayurveda drugs without due consideration to the

variation in the quality, nature, source etc. of the ingredients of the drug as well as the constitution of the patient

and the type of climate.

Holistic medicine gives us insight into the possible mechanism of the action of homeopathic drugs on the one

hand and cautions about the ambiguity in the method of diagnosis arising out of subjective factors related to the

doctor as well as the patient, on the other. Holistic medicine indicates the complementarity between the actions

of different remedies from different disciplines of medicine and improves the healing process.

Holistic medicine reveals to us the possibility of “cosmic homeostasis” on the one hand; while simultaneously

exposing the possible fallibility; intrinsic to the tall claims and sectarian practice of distance healing, gemology,

astrology, numerology etc. which have different approaches and interpretations, without sufficiently convincing

reasons; and which oppose the science blindly.

Beside all above, implication of the holistic medicine is; its readiness to change and accommodate new ideas,

i.e. not getting shackled in dogmas of any kind.

But possibly the most important implication is development of proper perspective about the health and healing,

which would help in development of proper policies of services, education, research, and production in the field

of mainstream medical care, education, research and coordination of all these; with policies in the other fields

(influencing the health directly and indirectly) such as education, industry, environment, agriculture etc.

From practical point of view, the syllabus, practice and research of holistic medicine; in every healing center

besides all hospitals and medical colleges; should incorporate; NAMASMARAN, prayers, water therapy,

proper food (diet), mud packing, massage, yoga, music, colors, aroma and other appropriate healing methods

(so much recommended by Mahatma Gandhi)! Holistic medicine is a major tool for individual, national and

universal blossoming!

NAMASMARAN AND STRESS

Insecurity, Fear, Slavery, Inertia, Assertion, Total Stress Management and so called Meditation, charity

and SWADHARMA, Beyond all stress, Yoga and stress, Stress in employees and employers

SENSE OF INSECURITY

Every day we come across news of economic, political, religious, and personal or some kind of rises. Rarely if

one does not, then one imagines crises! The net result is that every one of us becomes insecure. All the time one

remains uncertain about future. Uncertainty about one's own as well as the future of children [or parents], other

relatives also keeps weighing on one's mind.

NAMASMARAN enables one to break open the limited frame of mind and get transformed into broader levels

of human existence. Ultimately one attains the abode of or a state of one's real self, which is beyond space and

time and hence is the governing 'center' of events. Thus, the person's attention is shifted from the events

themselves which are like signs and symptoms. The attention gets shifted from the disturbing and stupefying

influences of the events that are like the effects. The attention gets focused on the unseen deeper causes of the

events. It is to be noted that this shifting of attention is associated with actual shift of ones being viz. from crude

and dependent to subtle and independent. This transformation may not be apparent but it is very real and very

important. Thus, the disturbances that are characterized by the painful feelings of insecurity resulting from

hyper-response to the ethos are transformed into perceptions and responses that ride over and regulate the

events and course of history. Verily, this is a state that is closest to or concurrent with the ultimate truth. In

traditional parlance this state of merging with God of the devotee i.e. BHAKTA is called being at the 'lotus feet'

of the Almighty.

NAMASMARAN AND FEAR

Fear is painful experience resulting from either dangerous circumstances or the thought of dangerous

circumstances. In short, it is an unpleasant experience resulting from the perception of dread. What is this dread

about? It is about the destabilization, disturbance, damage or destruction of one's perception / of one's self.

Thus, the fear results from perception of danger to one's body, feelings, thoughts, faith, social image,

convictions, expectations, and attachments and so on. With NAMASMARAN one's perception about one's self

is changed or transformed. Moreover one's perception about the universe is also transformed. Because of

NAMASMARAN one transcends the binding influence of changing, ephemeral and effectual lesser reality and

simultaneously ascends so as to be merged into the core, causal and unifying eternal truth. Even the glimpses of

this realization enable the person "to see" the circumstances as well as one's true self in their real essence and as

they actually are. This in turn removes the camouflage / disguise of any seemingly dangerous situation and

reveals its original nature viz. fleeting innocuous scenes. Simultaneously it also enables the individual to see

one's body, mind, thoughts, social successes and failures etc as they exactly are i.e. passing shadows.

NAMASMARAN thus endows the unshakable strength independent of all those factors and thereby

undisturbable peace in one's personality. One of the bravest persons well known to the world and whose mind

could never even be touched by fear was Mahatma Gandhi. The most important characteristic in Mahatma

Gandhi's life was NAMASMARAN.

Thus, whether there is a fear of pain, breach of faith, devotional black-mailing, shock of intellectual

disillusionment, social defamation, political defeat, death of the beloved ones or one's own self or even the fear

of anything known or unknown can be conquered by NAMASMARAN. NAMASMARAN is an eternal and

glorious source of light and fearlessness.

NAMASMARAN AND SLAVERY

One of the most important questions in one's life is that of freedom. Acceptance of slavery in general connotes

unreasonable, irrational, unwilling submission of life for one cause or the other and for one reason or the other.

Imposition of slavery is imposition of psychological / material environment on the others without any

consideration to their aspirations or needs.

Slavery has manifested in several forms throughout the world. Thus the trade of slaves, oppression of slaves,

plight of bonded laborers, misery of untouchables, the exploitation of women; are incidences of acceptance and

imposition of slavery.

Several ideologies have condemned every form of slavery. Several social political and spiritual movements also

have fought against slavery. However, the acceptance and imposition of slavery in different forms goes on

unabated even in the modern society, in various political, religious, as well as economic, educational and other

institutions. Thus the success in the struggle against slavery and for freedom has been eluding the mankind.

Is there any answer to this?

Yes, the answer to this is in the acceptance of total slavery of the name of God. The answer is apparently

paradoxical.

But it must be appreciated that anyone who attempts or endeavors or tries to become a slave of 'NAMA'

essentially becomes a slave of what does not exist in the perceivable and intellectually deducible universe. Thus

in a way one who ultimately becomes a slave of name of God actually becomes a slave of what does not 'exist'.

This means he becomes slave of none of the perceptions, thoughts or actions of anybody. This condition of

being slave of none of the thoughts, feelings or instincts is being free. This is very important prerequisite for

bringing about freedom in material world.

It must be noted that all those engaged in either imposition or acceptance of slavery are essentially slaves of

certain thoughts, perceptions or instincts. With NAMASMARAN one learns to get freed from these shackles

and gets merged or dissolved in the name of God. Acceptance of slavery of 'NAMA' defeats the possibility of

every other kind of slavery. Thus one can realize how imperative it is to practice and introduce to others

NAMASMARAN so as to conquer the phenomenon of imposition and acceptance of slavery in every possible

form and in every walk of life. Thus one can see that NAMASMARAN i.e. slavery of name of God can

enkindle, vitalize and rejuvenate every field of life with the manifestations of freedom and harmony.

NAMASMARAN AND INERTIA

One of the characteristics of life is that it is exactly opposite to the process of entropy. Entropy means a process

heading towards disorganization and losing energy and order. Life therefore characteristically enhances order,

organization, unification, harmony and gaining energy. Life is characterized by increasing levels of

consciousness.

However, many times we tend to exist with greater degree of entropy. This is surely a state of relative

lifelessness. This is characterized by shirking from one's responsibility, reluctance to commit, postponement etc.

This is also associated with tendency to remain withdrawn, aloof and indifferent to surroundings. It is also

associated with disinterestedness in adventures, lack of initiative etc. Besides; inertia is also associated with

lack of feelings, thinking, learning etc. One can appreciate that apart from factors such as physical illness,

inadequate nutrition, lack of incentive, social disapproval etc. our natural characteristic of inertia gets

exaggerated due to in any other factors adverse surroundings. This inertia is manifested in the form of escapism

from the adversities. This is because an inert person con not adapt to adverse situations. We may call this

borderline hysteria or borderline depression. Inertia and cheating nature feed on each other. This is because inert

person pines for maximum benefit with minimum efforts. Thus; corruption and exploitation thrive on inertia

and the vice versa. With Namasmaran that is the means as well as an end, the above-mentioned escapism wane

off. This is because; with NAMASMARAN one learns to rise above one's petty self. This makes one broad-

based and less vulnerable to damaging influence of the adverse surroundings. Thus one's job does not remain

merely a means of personal gains of pleasure. This enables an individual to do one's job with involvement,

motivation and interest. Baseless and subjective fascinations, idiosyncrasies and fancies no more command

one's feelings and actions. On the contrary one realizes the broader significance and the profound implication of

one's duty, on the state of society. The perspective of global welfare and the efforts in that direction emerge

from NAMASMARAN. Victorious fulfillment starts overflowing even from the efforts themselves. As a result

one learns to give due importance to one's own self and one's own job. This is a very important source of

strength. In such light and vision the process of getting dragged after a petty goal or incentive with minimum

efforts is completely averted. With NAMASMARAN all activities spring from and hence also become source of

fulfillment and ecstasy. Whichever may be the situation and how much ever may it be conductive to inertia,

with NAMASMARAN one can triumphantly and joyously rise above it. This enables one to manifest, socially

beneficial and individually satisfying and ever growing dynamism. Namasmaran thus "takes" one to new life or

super life. I call this living SUPERLIVING.

NAMASMARAN AND ASSERTION OF CONSCIENCE

The fact that restriction; on breathing, sleep, drinking, eating, defecation, urination etc; causes severe STRESS;

is obvious.

But most of us do not recognize the STRESS caused by the restriction on assertion of conscience, our inner

voice or the prompting of our soul. Rather than others; more often; we ourselves are responsible for this!

It is not that we do not like to assert our conscience; but we are unable to listen to our inner voice; amidst the

cacophony of the bombardment of our sensations, instincts, feelings and thoughts! In fact we are stupefied by

all these!

There must be some method to enable ourselves; to listen to our inner voice and empower ourselves; to assert it.

There is such method. The great seers and spiritual leaders of the world; have given it to the world; and is in

vogue for millennia! It has been a part of majority of the world religions also. It is called NAMASMARAN

(JAP, JAAP, JIKRA, SUMIRAN, SIMARAN; which embody remembering the name of God; implying our true

self).

In the course of time NAMASMARAN enables us to recognize its universal benevolence! It enables us to stop

trivializing its scope and potentials (restricted to personal gains)! It enables us to raise above all petty and

cynical considerations and whole heartedly share its importance! This is; listening to our innate voice (the voice

of our Guru)! This is asserting our conscience and overcoming the stress of the suffocation of our conscience!

TOTAL STRESS MANAGEMENT AND MEDITATION:

Beware of meditation!

“Beware of meditation”? Why should we or any one; bother about such a caution? Isn‟t such caution itself;

actually misguiding and harmful?

What is wrong in the instructions; given at the time of meditation workshops; or in books? These instructions

appear to be meant for composure and relaxation of mind!

For instance, look at these instructions;

“Lie down in the open on your terrace; focus your mind on the blue and clear sky, gradually the sky would enter

in you and you would have transcended mind”,

“Sit in lotus position. Let the atmosphere in your room be free of insects, free of dust, free of noise and free of

other distractions. You may light an incense stick. You can have a photo or painting of your Guru or a deity,

who elevates your mood or inspires you. Then begin by breathing slowly; and observe your own breathing”,

“Sit in a lotus posture. Breathe slowly. Focus your mind on a spot at your navel”,

“Observe a round spot on a plane background of the wall. Sit quietly. Let the thoughts flow”

There appears to be nothing wrong in these!

Yes; actually; there is nothing wrong in meditation per se and there is nothing wrong in the instructions as well,

if viewed and conceived as a state that follows the process of evolution of body, instincts, emotions, intelligence

and perspective and relaxes and endows peace! Actually; it is in practice in different forms; for millennia; in

countries like India, has no religious bias, cultural prejudice or coercion.

But is it right; if the same word; “meditation” is misused to sell an escapist mercenary gimmick, caricature or

even a vulgarization of “the original sublime meditation”? IS not the hype, marketing and sale of this mirage; as

an instant panacea for all the problems of universe; is detrimental to the buyer and seller?

Can we feel relaxed simply by meditation as is promoted and taught; even as we are in the STRESS of paying

about 30 percent income tax (apart from sales tax, property tax etc.) without knowing how it is spent?

Can we feel relaxed just by meditation; even while taking all such decisions lying down and suffering from

them?

Can we conquer the STRESS of commuting; irrespective of the crowd and other physical torture; merely by

meditation?

Can we conquer the STRESS of lack of housing, water, electricity, education, medical care; by meditation

alone?

Can we feel relaxed; by sheer practice of meditation; as and when we have to take such policy decisions;

responsible for misery of millions; against our conscience?

If not, then we need something far more holistic than mere meditation, especially in the form and way; it is

hyped and marketed. We need what may be called Total Stress Management (TSM), superliving or holistic

renaissance.

What is Total Stress Management (TSM)?

1] TSM constitutes; understanding the concept of STRESS, going to its root causes, effects, pathophysiology,

mechanism, dimensions, support systems, holistic measures of management; as completely as possible! This

requires active intellectual efforts by the participants, which may make it more difficult and less popular.

Relaxation programs; meditation, pranayama, bhajans, arbitrary tips in the management books; as well as;

“ready to use products”; are easy and provide; instant emotional solace and/or relaxation; even if it is

temporary. They are excellent as adjuvant to Total Stress Management; but counterproductive; in its absence!

2] TSM constitutes efforts towards simultaneous welfare of one and all; and not merely that of an individual.

This requires broadening of perspective. This is time consuming and may not result in instant tangible petty

personal gains; and hence; less popular! We fail to understand; how welfare of „others‟ would contribute to „our

welfare‟! Hence; we are repulsive about participation in TSM.

The mercenary marketing of so called meditation breeds indolence, inertia; and san easy, temporary and

socially respectable escape.

3] TSM deals with STRESS; in totality.

We usually equate STRESS; with mere tension, anxiety, worry, sleeplessness, irritability, depression, frustration

etc. Actually this is only a small and conscious part of STRESS. STRESS is universal. Every living being has

STRESS. STRESS is actually both; conscious and also unconscious. Unconscious STRESS forms a major part;

and is not perceived! This also leaves most of us to commit the blunder of believing that we do not have

STRESS and remain averse; to TSM!

The mercenary marketing of “vulgarized caricature of meditation” has made us believe that we can sit in a cozy

room and solve all our problems, without any kind of evolution; in us! We remain in fool‟s paradise that;

through the short cut of such “so called meditation” we can manage stress; without making any difference to the

material life of ours and the others! We forget, ignore or neglect; the importance of selflessness and global

blossoming in TSM.

4]TSM teaches that perspective, policies, plans, programs (sound intellectual solutions to personal and social

problems) and their execution cannot be substituted by; un-intellectual emotional games and gimmicks; such as

so called meditation and so called devotion and so called charity. TSM teaches that real meditation, real

devotion and real charity; are impossible; in absence of multipronged efforts to rectify the social homeostasis!

Many of us feel that it is impossible to solve social problems; and hence fail to do our own bit in this direction

and get dragged into; the caricature of meditation. It is a part of many stress relaxation or stress management

programs; and is least demanding. It does not involve thinking, questions, arguments and action, but pampers

our passivity! We simply have to “take the trouble” of “joining some group by paying fat fees”! It often

pampers our basal instincts, personal emotional needs and intellectual escapism; through similar peers; and the

ambience, food and glamour associated with it!

5] The concept of TSM is not new in essence; but is new, novel and holistic in its exposition.

Many of us; from media, politics, religion and other fields are not aware of TSM. It is also true that due to the

frenzy of material success; we do not have innate thirst to learn about TSM. It is strange; but true; that most of

us; in scarcity (due to frustration) and in abundance (due to delirious obliviousness); are not able to grasp and

practice TSM!

Marketed gimmicks of meditation never ask us to study (uphill activity) any social problems! They pamper our

indolence and pettiness! Hence most of us find them comforting; which is actually deceptive and misleading.

6] TSM aims at harmony; amongst our perspective, intelligence, emotions, instincts and body; and aims at best

efforts; of global welfare through laws, rules, and conventions and so on.

The farce of meditation has nothing to do with anybody else other than our petty selves! There is implicit or

explicit indifference; towards world, society or family! This is in effect betrayal of our conscience.

7] In TSM we firmly uphold our and others‟ freedom!

In marketing of the gimmicks of so called meditation; we promote our individualistic pursuits of petty

pecuniary goals, through fashionable escapist tantrums, which alien us; from rest of our brothers; and degrade

us as human beings!

8] TSM is not an explicit part of; already existing tradition, religion or atheist ideology. It does not pamper any

personal ego and does not seek sponsoring; by any individual, institution or a government. It is an irresistibly

incoming thing; independent of all this and would be a universal force that would blossom the universe.

The escapist gimmicks of “so called meditation” have support and sponsorship from; a variety of sources; often

with ulterior motives. Hence “marketing meditation” is a far more popular and flourishing (but not fulfilling the

conscience) business!

9] Total Stress Management suffers demoralization due to non acceptance by; those, who are ignorant and those

whose petty interests are at risk.

The so called meditation does not interfere with any policy matters; and does not come in the way of our own

and others‟ vested interests or prejudices; and hence has no opposition!

10] Relative delay in publication, reading and consensus building of TSM; is often interpreted as God‟s will!

It is true; that such a delay; is God‟s will! The success of the crass mercenary, treacherous and mean gimmicks

of meditation is also God‟s will!

But the change that is imminent; is also God‟s will, which we may or may not be able to see!

11] The Total Stress Management (TSM) being a relatively new exposition can be misunderstood, ignored or

criticized; hence there is delay as well as obstacles. But it is bound to succeed; because it is God‟s will, cosmic

decision and the plan of absolute enlightenment or writing on the wall!

The “so called meditation” has no such fear of being misunderstood, ignored or criticized! It is going to perish

because of the inherent limitations, vanity and contradictions in it!

12] TSM involves genuinely honest struggle to engender holistic renaissance. It involves dedicated efforts to

overcome; inappropriate asceticism, indulgence, frustration, inaction, non-assertion and even escapism.

The caricature of meditation lacks the genuinity, honesty, intensity, involvement, dedication and the adventure

of pursuit of truth! It is trivial, irrelevant, ineffective and insignificant in every respect.

13] The TSM involves unavoidable uncertainty of life! This is because there is no false assurance about tangible

gains such as; health, money, fame, power, or even moral superiority!

The mediocrity of so called meditation; makes it superficial and farcical. It does not have anything to do with

our (and others‟) hearts and souls; and our wellbeing! Since it does not need serious involvement; it keeps on

appealing most of us as a casual activity; and it spreads like a fashion, which is superficial, inconsequential and

later counterproductive.

14] The TSM totally lacks the dictatorial attitude and nurturing of vested interests e.g. forming a cult or

establishing an institution or organization!

It is universal and hence; even though it goes on making a definite and significant difference in several ways;

nobody would get a credit or profit from it!

If we trade “so called meditation”; we may succeed; largely because of our skills of management and marketing

and cooperation by other businesses; and become a phenomenon! But we fail in getting lasting satisfaction.

15] TSM lacks the excitement associated with glamour and glitter involved in entertainment businesses such as

cinema, sports etc. Hence it does not pick the fancy of even talented individuals.

In the so called meditation and stress relaxation programs; we emulate the entertainment and showbiz; and

hence no wonder; are amass; money, glamour and glitter!

But with globalization, the passivity in so called meditation; is being exposed. Hence it is dwindling (though

imperceptibly). Naturally; the global political and intellectual leadership is turning towards; the study and

practice TSM; even though in different semantics.

16] Some of the books on TSM are comparatively less lucid and little more tedious, because of the emphasis

given on accuracy and efficacy; rather than literary qualities. But, when the social psyche gets ready for

digesting certain concepts (e.g. oneness of spiritualism and materialism and oneness of theism and atheism);

TSM is bound to spread like wild fire.

The mirage of “so called meditation” dwells in hallucinatory utopia and hence is easily sold!

We are bound to understand its true nature and hollowness; as all of us are evolving. Hence; we would abandon

it forever; due to its being palliative, alien, escapist and thus counterproductive in nature (multiplying problems

in individual and social life)!

18] It is also possible that there are still some inaccuracies and or deficiencies left in TSM, which have to be

rectified, while studying and practicing it. This is going to happen; as the world is already coming together and

blossoming together; in spite of the apparently dismal picture!

The hyped and marketed tricks of meditation and stress relaxation have; “built in” contradictions and/or

deformity of pettiness. Hence they are bound to be shunned!

19] The personal deficiencies of anyone who studies TSM; are considered as human and hence neither glorified

nor condemned nor hidden. TSM does not flourish on such falsities; but aims to blossom together.

In trading the vulgarized meditation; we conceal, hide and claim, hype, glorify and sell false and un-

physiological asceticism!

All this is due to utter darkness (TAMAS) of ignorance; and bound to vanish with rapidly spreading

enlightenment.

20] Most importantly, the NAMASMARAN i.e. being connected with God; is a hallmark or actually a core of

TSM.

The “farce of meditation”; ignores, neglects or even discards this aspect completely! This is because; the

fashion, fancy or whim of meditation; can be “marketed and sold”; and have a greater potential to cheat and

(and for common people to get cheated) financially. Whereas NAMASMARAN is free; and hence; without any

scope for financial cheating or getting cheated.

To remain involved in the “trivialized”, “vulgarized” and “mercenarily marketed” so called MEDITATION;

without any reference to; and/or concern for; the objective material conditions; in and around; is; “self inflicted

spiritual perversion”!

21] Is not; MEDITATION, without any reference to the objective material conditions; a self deception?

Not only MEDITATION; but all religious precepts, spiritual endeavors, spiritual disciplines, festivals,

celebrations and a variety of rituals including; YOGA and NAMASMARAN; and other ideological solutions;

are; basically meant for evolving; an objective or holistic perspective, policies, plans, programs and their

implementation; at all levels. This is Total Stress Management, which may also be called superliving, total well

being or holistic renaissance. In absence of this; all these are rendered; trivialized, vulgarized, sterile or

counterproductive caricatures; of themselves.

CHARITY AND SWADHARMA

Like the deprivation of other instincts; deprivation of the basic emotion of love and affection; is also a cause of

STRESS. Therefore; charity (dearness and affection) is logically one of the important measures of STRESS

management!

The word “charity” has its root in the old French and Latin; and literally means dearness and affection. Thus the

acts of charity give us gratification of fulfilling our need to express our affection; in as much as it benefits many

people around us. This is why most of the religions and ideologies; have upheld charity as adorable value and

virtue.

Being uncharitable, callous, crude and indifferent to the needs of other people; is actually being blind to our

own heart; and suffer from STRESS; and infect and inflict others! Being uncharitable; is being violent to

ourselves and also to others.

Having said this; is being charitable enough to manage stress totally?

This is an important question; because we live in a period; when our charity is usually adulterated knowingly or

unknowingly with our petty motivations and/or gullibility. Thus while being charitable; we tend to extract

political, social and other varieties of advantages; or get cheated!

But; even if charity is unadulterated; it cannot evolve us; from being fraudulent, corrupt, exploitative, cheating,

swindling and so on! We do no really blossom from within; by practicing mere charity!

Charity in itself; being a palliative; though egalitarian and commendable action (response, measure, solution);

does not reach and act on the roots of the social and political stressors (evils) viz. sectarian perspectives,

policies, plans, programs, administrative machinery, laws, rules, conventions etc, which continue to produce

STRESS; at individual and global levels and harm us.

This is why; practice of charity even if it is sincere; can not give emotional gratification to the discerning

individuals, who are often suffocated in absence of charity; but feel cheated by the practice of charity!

Different kind of charity is involved in subsidy, free health care, free education, reservations on the basis of

caste. It is generated and nurtured and proliferated by consensus born out of motivations, temptations,

meekness, lassitude, indolence, parasitism, irresponsibility and vengeance; to the government.

In turn; we get addicted to “live as liability on the others; by exploiting “the dearness and affection and

Herculean efforts; i.e. others‟ charity”! We begin to despise work; sincerity, accountability, service, dedication,

merit etc. and keep on taking pride in asking for or begging for more at the cost of others; as if it is our right!

We go on growing as beggars and seekers. In the course of time we begin indulging in poisonous propaganda;

unleashing indiscriminate violence and creating STRESS for everyone. This is worst mismanagement of

STRESS and harmful to others.

The government, which adopts such populist policies; harms the society in terms of throttling holistic

blossoming of one and all!

Thus whether we do charity or get benefited by someone else‟s charity; we have to realize that; MERE

CHARITY is not sufficient and in fact proves to be counterproductive; in the long run. Many examples can be

given to prove this point.

This scenario of failure of “charity” in every way; is evident in the increasing number and lengths of queues in

front of many public hospitals, restaurants, temples, churches, mosques, shrines; for charity; in India.

In summary, charity in the long run; throttles us; in pride, arrogance, condescending attitude, bloated ego; or

beggary, parasitism, meekness, and irresponsibility and antisocial indiscriminate violence!

In some situations; charity could be the only and essential solution; for individual gratification and social relief;

e.g. accidents, natural calamities, droughts.

But today; in general; a holistic perspective, policies, plans and programs; for fulfilling our physiological needs

such as procreation, hunger, thirst, locomotion, living in our habitat, living in our herd, parental care, working;

love for the peers, respect for the elders, kind care for the weak and handicapped, and dispassionate, selfless and

surgical violence against malignant indiscriminate coercion and violence (punishments and

PRAYASHCHITTA). This is essence of SWADHARMA.

SWADHARMA is evolved and refined form of charity and appropriate solution in the form of proactively

allocated (individually and globally blossoming) duty; to different individuals; at different stages of life;

according different personal and social relationships, different seasons and different auspicious days! Through

SWADHARMA; our subjective feelings, fancies, idiosyncrasies, whims and choices evolve into objective ones;

and blossom in globally beneficial motivations and actions.

The importance of SWADHARMA is that it does not give rise to bloating of our condescending attitude and

ego on the one hand (givers); and destruction and/or humiliation of our self esteem; on the other (seekers)!

In Hindu culture that I am aware of; the SWADHARMA has been in practice; in the form of various

responsibilities or obligations; conceptualized as “paying off loans or debts”. Debt is called RUNA in Sanskrit;

e.g. PITRU RUNA (debt of father), MATRU RUNA (debt of mother), and SAMAJ RUNA (debt of society).

“Repaying these loans” is called SWADHARMA. Thus there are PUTRA DHARMA (the sacred obligations of

a son), MATRU DHARMA (sacred obligations of a mother), PITRU DHARMA (sacred obligations of a

father), RAJA DHARMA (sacred obligations or responsibilities of a king).

This DHARAMA prevalent in the different stages of life; is called ASHRAMA DHARMA. Thus the

DHARMA in student stage is that of (BRAHMACHARYA ASHRAMA), married family person‟s stage

(GRUHASTHA ASHRAMA), retired stage (VANAPRASTHA ASHRAMA) and stage of transcendental

renouncement or renunciation (SANYASA ASRHAMA).

Thus; a BRAHMACHARI student is expected to observe austerity and celibacy and study. This is obviously a

wise thing if practiced intelligently and with insight; if one considers the individual and social loss e.g. menace

of AIDS and other sexually transmitted diseases, problems of unmarried mothers and most importantly

thwarting of sublime aspirations and becoming corrupt slaves of our petty self; due to temptation, diversion,

distraction and fixation of our mind on physical, sexual and material pleasures.

The GRUHASTHA or family person had the sacred duty of offering hospitality to a guest (ATITHI). The

ATITHI could be any one and not necessarily a friend or a relative. ATITHI served a benevolent purpose for the

society; as a pilgrim, a trader, an entertainer, a social scientist and in any case a uniting force amongst the

people in different places.

The stage of retired life and the stage of renunciation (VANAPRASTHA and SANYASA) were characterized

by consultative activities. The VANAPRASTHA and SANYASA; meant for being promoted to impartial

judgments, instructing in day to day routine and providing guidance in spiritual quests. There is no escapist or

self depriving connotation in any of these; and in any way.

The concept of SWADHARMA is akin to the role of a cell in maintenance of internal environment i.e.

homeostasis. Thus just as a cell participates in homeostasis in subservience to the health of its own; and of the

organism; similarly an individual participates in social homeostasis in subservience to the health of his or her

own; and the health of the society.

Since the fabric of the Indian society has been unidentifiably damaged and mutilated repeatedly; the revival of

the old SWADHARMA; does not seem plausible, possible and probable. But we can understand and practice

the essence of SWADHARMA; through rectification of our cognition, affect and conation; through

NAMASMARAN, which catalyzes the evolution of our subjectivity, into objective consciousness, global

perspective, global thinking, global policies and globally beneficial administration and implementation in our

own field.

To put it more explicitly; a doctor would work for the advent of holistic medicine, a lawyer would work for

holistic laws which would provide not merely punishment but PRAYASCHITTA (opportunity for one‟s

individual and social welfare), an educationist would evolve holistic education (which nurtures spiritual,

cognitive, affective, psychomotor and productive domains of a child); in terms of policy making, planning and

implementation.

This is the evolution from CHARITY to SWADHARMA through NAMASMARAN (which Lord Krishna and

the other seers have intensely and earnestly advocated for millennia) and is the core of the Total Stress

Management that can eradicate the evils such as; child labor, begging, slum dwelling, pavement dwelling,

diseases, handicaps, pollution etc.

It has to be reiterated that NAMASMARAN; can work far more benevolently; than what has been conceived

and articulated here.

BEYOND ALL STRESS

The source of thoughts, feelings, instincts and the life itself is called God, NIRVANA, MOKSHA, BRAHMA

etc. This source is variously described as being the source of universe, energy, space and time and omniscient,

omnipotent, omnipresent. NAMA, GOD or GURU; the immortal blissful source of everything; triggers; the

spring of universal spiritual dynamism, thousands of holistic concepts, thousands of creative activities and

thousands of missions; as a small fraction of His omnipotence!

He pulls us towards itself; through endowment of NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN, and

SIMARAN; i.e. remembering and/or reciting NAME (NAMA) of God).

This NAMA i.e. GURU i.e. GOD; empowers us; to practice NAMASMARAN, evolve holistic concepts,

dedicate for global welfare and do; all our so called good or bad activities.

When we begin to experience this; we realize the contingent, subjective, trivial and evanescent nature; of the so

called great forces and powers; and obviously also; of “our” concepts, “our” feelings and “our” life itself!

As a result; we become humbler and begin to practice NAMASMARAN more thankfully! We become

increasingly free of anxiety, worry and fear! This is the successful beginning of going; beyond ALL STRESS!

YOGA AND STRESS

One of the causes of failure in Total Stress Management; is; reducing the concept of yoga; to mere physical

postures, breathing techniques, kriyas and dietary control. This trivialized yoga; is hyped, sold and purchased;

for petty 'gains' and/or sickening gratification of ego!

This way we cannot manage the individual and global stress; which is in the form of deception, deceit, delirium,

delusion, despondency, despair, defeat, degeneration, degradation, destruction and devastation!

However; we need not condemn others or ourselves for this.

Instead; we should use this great opportunity; to explore, understand, appreciate, practice and propagate yoga

which is a process of evolving and practicing;

1. The perspective of global unity and harmony,

2. The thoughts and policies of global welfare,

3. Motivation and concern for global welfare,

4. Mutually gratifying and satisfying instincts,

5. Activities conducive to individual and universal blossoming;

through; NAMASMARAN; the other measures, procedures and techniques (including those in hathayoga);

being adjuvant.

STRESS IN EMPLOYEES AND EMPLOYERS

Since the stress is ubiquitous; it is prevalent amongst the employers and employees also. Quite a lot has been

written on the relationship between employers and the employees. But because; the solutions provided; have not

been adequately holistic; have not proved effective; and the conflicts and the stress; have continued to plague

us.

In today‟s world; our relationships (employers and employees); are found to vary from company to mill, city to

village, public sector to private sector, farm to quarry and from contract system to permanent employment. Our

status as employers also has become quite heterogeneous and full of contradictions; in terms of priorities and

interests. Often a particular policy benefits some sections of industries; while harms the interests of the other

industries.

This is especially evident; where the financial benefits of exploitation of developing countries get passed on to

the employees in affluent countries! There are contradictions amongst the employers and employees in different

industries; such as weapons, service industries, alcohol, fruit juices, tobacco, health food products, drugs, fast

(junk) foods, emergency medicines, cosmetics and edible oils; also.

This is a challenge of global stress management.

We all need inner growth and objectivity on the one hand and holistic perspective, pacts, policy, laws, rules,

planning and programs; conducive to such inner growth; on the other. This can help some of us (leaders,

establishment or employers) have to rise above pettiness; and some of us (the land-less laborers, child laborers)

to rise above helplessness and apathy.

It is said that; this is possible; through; striving for the essence of classless society and the spiritual renaissance;

which is holistic renaissance, through universal practice of NAMASMARAN (the indispensable light or

oxygen). But intellectually we can only imagine this. For actual experience of healing ourselves and the ailing

mankind; both materially and spiritually (Total Stress Management); we need to practice and promote

NAMASMARAN.

NAMASMARAN AND POLITICS

Holistic understanding of corruption, Policy Making, Leadership and democracy, Imperialism,

Mahatma Gandhi, Unemployment, Elections democracy and NAMASMARAN, Revolutions, Accidents,

HOLISTIC UNDERSTANDING OF CORRUPTION

Some individuals are actually manifestations of pure consciousness. Their cognition, affect and conation

(perception, feelings and responses) are beyond every personal or subjective consideration. They are objective

or absolute truth personified. They do not die. They live truly and forever. For them; the universe is actually like

a family. It is not rhetoric for them. They are beyond every kind of discrimination. They are not fettered by

religious, racial, national, regional and other prejudices. Their thoughts and ideas germinate to benefit the whole

universe. Their literature and creative art have the canvas of the whole universe. Their passions transcend mere

bodily gratifications and engender the blossoming of the whole universe. Their motivations and actions

mobilize and realize the welfare of the whole universe.

Sadguru Shri Brahmachaitanya Maharaj Gondavlekar (1845 to 1913) was such a personification.

WHAT IS CORRUPTION

Corruption embodies; degradation of one‟s perspective, thoughts, feelings and actions. Thus; the vision or

perspective, concepts or thoughts, emotions or feelings and behavior or actions; are influenced by the inner and

outer surroundings or environment; and they in turn; influence the inner and outer surroundings or environment.

This happens either consciously, subconsciously or unconsciously; and either knowingly or unknowingly!

Corrupt Perspective

Perspective is like the space of consciousness! Thus the normalcy of this “space” of consciousness i.e.

perspective; is being universal! The degree of restriction of that “space of consciousness” i.e. perspective;

determines the degree of the suffocation and throttling of consciousness, marking the beginning of stress and

corruption!

Thus; the restriction of the space of consciousness (perspective) constitutes separation from nature, world,

countries, religions, regions, provinces, sects, linguistic groups, castes, communities, creeds, sects and even our

own family and from our true self and embodies corruption and stress!

This disease of corrupted perspective is subtle and hence not easily noticed. Since the medial systems today

have not learnt to diagnose and treat the disease viz. “corruption of perspective”; they do not identify and treat

this disease, which often inflicts the medical systems themselves!

Sectarian and corrupt perspective makes our thoughts, feelings and actions also increasingly mean, lonely,

weak, inert, grumbling, intolerant, inconsiderate, resentful, vindictive and miserably selfish and pathogenic

(many times concealed under deceptive glamour and glitter) for ourselves and the society!

The paradigms or premises; of the sectarian supremacy, racial superiority, financial expansionism, religious

bigotry and fanaticism and so on (without concern for the well being of the entire world) constitutes corrupt

perspective and highly infectious stress!

Corrupt Thinking

The holistic perspective or normal perspective as gets corrupted (diseased and degenerated) gradually becomes

increasingly NARROW, sick and sectarian.

From this sick and sectarian soil of corrupt perspective, the sick and sectarian thinking germinates! Everything

holistic gets degenerated into everything sick and sectarian! This is corrupt thinking and corrupt rationale;

behind the coercive; international, national and local; laws, conventions, traditions, rules, pacts (formed without

concern for well being of the entire world)!

Thus the racially discriminating constitutions, the legal discrimination on the basis of castes, legal yet unjust tax

system/s to exploit certain section for the benefit of another section, the repressive laws against trade, shops and

such commercial activities, the legalized destructive promotion of alcohol, the various laws and rules with

respect to special economic zones and so on are examples of “corrupt thinking”! The present sectarian medical

and education systems (conspicuously lacking in integration and productive domain respectively) are also

glaring examples of corrupt thinking.

The so called corruption (embodying mere financial scams, bribing and even other corrupt activities) is actually

crude and superficial symptom of the deeper disease viz. corrupt thinking, which in turn is the crude symptom

of deeper disease viz. corrupt perspective!

Corrupt Emotions

The motivation behind the literature, art, media, movies, dramas, and advertisements and so on (serving the

sectarian aims, petty objectives, and vested interests ingrained in the above intellectual themes; without concern

for the welfare of people at large; or even at the cost of the welfare of people at large) constitute the corruption

of emotions and instincts.

In our personal life; one such emotion, which we carry on from childhood; throughout life, is the craze for

accolades, awards and honors!

In the course of time; awards accolades and honors become a means of profiteering in many ways apart from

euphoria; for us!! They become a means of establishing upper hand, dominance, and sway of one kind or

another; on the society. We enjoy this upper hand, dominance, power, which further inflate our ego and give

arrogant happiness, which is not easily describable! But all of us have experienced this sense of addicting

elation when our ego is boosted!

Corrupt Actions

The actual laws, literature, art forms, media campaigns, movements, and such every activity in different fields;

either organized or unorganized (without concern for the welfare of the world; or at the cost of the world)

constitutes the corrupt actions.

In personal life; we manipulate to get “prestigious” awards, bribe to get “accolades” and use every irregular

means to get “honors”!

Isn‟t it true that the degree of our petty greed and our mean addictions like these; in various fields (apart from

helplessness and meekness born out of dire needs); determines the extent of financial and other varieties of

corruption in our society irrespective of where we live in the world?

Considering the universal expanse of the corruption and the STRESS associated with it; from the brief

discussion above, it should be clear how corruption and stress are really ubiquitous i.e. not only outside but

inside us as well!!

The roots of the corruption thrive from the faulty perspective, followed by corrupt thoughts, emotions and

actions.

Action against Corruption

Corruption probably cannot be eradicated, as it is a human weakness. Theoretically; even if it is eradicated

today completely; it is going to resurge; through the new generation.

But it can certainly be brought down to “least troublesome” level. For this; we need to rectify, repair, restore,

regenerate, rejuvenate and effectively blossom the ROOTS of global perspective and global conscience;

maximally! For this; we have to break open the throttling shackles, restricting the space of our consciousness

and minimize the corruption of our perspective, thinking, feelings and actions!

This can be done if we study the scope and potential of NAMASMARAN as is done in Total Stress

Management; and practice and propagate it as a common minimum program for blossoming of an individual

and the mankind.

Is this not happening at all?

It is happening.

Actually; many theists practicing, promoting and propagating NAMASMARAN as well as the many atheists

not practicing NAMASMARAN; do NOT have this perspective. Hence they may appear opposed to this idea.

But actually; their actions; though piecemeal in approach; are complementary and hence contribute to Total

Stress Management. For example; they provide the fervor, motivation and driving force; and analytical,

operational and technological capability respectively! Of course; they often do this unknowingly and are

unaware of the fact that they are serving the cosmic plan!

But this is far from being enough.

For an effective Action Against Corruption; we have to take note of the qualities; by virtue of which corrupt

people; have been proving victorious over HOLISTIC RENAISSANCE, SUPERLIVING i.e. Total Stress

Management!

The qualities of the corrupt people are many! Some of these qualities are; leadership, clarity, focus, seriousness,

courage, commitment, lack of inhibition and preparedness to face any consequences for their action, patience,

shrewdness and planning. They have no weakness in terms of compromising with goal! They do not pardon

anybody going astray.

They are ready to take any risk and stake not only their own, but their family‟s life in their goal.

If we introspect honestly; then we would certainly admit; at least to ourselves; that we lack many of these

qualities. We lack clarity, focus, seriousness, courage, commitment, lack of inhibition and preparedness to face

any consequences for our action. Further; we lack patience, shrewdness and planning. We keep compromising

with our goal! While they do not pardon anybody going astray from their goal we not only pardon, but actually

leak the feet of our friends going away from our goal of “action against corruption”!!

We are NOT ready to take any risk and stake nothing! Forget about life, we are NOT ready to give any time,

energy or money for; what we call as our goal viz. Action against Corruption.

If we study and propagate the concept of Total Stress Management i.e. holistic renaissance or superliving (the

core of which is NAMASMARAN) to merely 10 persons in a day only once; then in 10 days it would go across

the whole mankind as a weapon for the action against corruption; as follows.

1x10=10

10x10=100

100x10=1000

1000x10=10000

10000x10=100000

100000x10=1000000

1000000x10=10000000

10000000x10=100000000

100000000x10=1000000000

1000000000x10=10000000000

But this is what can happen if we wish. In any case; Total Stress Management i.e. holistic renaissance or

superliving (the core of which is NAMASMARAN); whatever be the semantics; is writing on wall. It is an

incoming thing irrespective of our wish and will!! It is our fortune and privilege; if we understand and

participate in it!

NAMASMARAN AND POLICY MAKING

NAMASMARAN helps an individual remain in the closest vicinity of truth. It is commonly understood (and

basically correctly so) that truth governs everything in the universe.

One must also appreciate in this context that in most of the places in the world one of the aphorisms was that the

king i.e. the policy maker and ruler is incarnation of God. It was traditional wisdom that expected the kings to

conform to truth and make policies based on the vision or perspective sprung from truth. In Hindus this is called

"Rajadharma". It is the same as accurate and benevolent perspective, thoughts and actions i.e. social duties of

the king. In Hindus it was a part of traditional wisdom that the Rajaguru i.e. spiritual guide i.e. a selfless scholar

with accurate vision was assigned the task of guiding and helping the king in practicing Rajadharma or in other

words, manifesting truth (will of God).

In today's time 'will of God' i.e. cosmic wisdom can be manifested through spiritual renaissance by chanting of

the name of God. Thus, a common man can attain the position, respectability and spiritual power and a man in

power can attain a position in the realm of truth; by chanting the name of God. This has been amply validated

by saints and sages who have truly attained the positions of power and ruled the hearts of people, and this has

also been exemplified by kings and rulers who realized the truth and selflessly ruled in the interest of the

people, in past. Today the chanting of the name of God enables one to perceive the need of universal welfare,

acquire the means to achieve it (policies, strategies and plans in the fields concerned) and also the supreme

power to implement it. The world leaders

in different fields can really be benefited and in turn benefit the billions through the practice of

NAMSMARAN. NAMASMARAN thus is an omnipotent panacea to realize truth, to help the others to realize

truth and to help the others to realize it and to manifest it in every possible field so as to benefit the universe.

LEADERSHIP AND DEMOCRACY

In democracy we all have a chance to be leaders and emancipate ourselves and others. More importantly; we

have an environment where the public opinion can work as our conscience keeper and rectify our satanic

fancies (coming in the way of our own and others‟ welfare).

This is because of freedom of expression.

But in democracy; there is equal scope for the satanic elements (inside and outside), which are against the

global welfare. They have a free hand to express themselves and hinder the expression of global conscience and

the global blossoming.

In fact; we come across; many cunning satanic elements, who play with minds of others; showing pseudo

concern for democracy. They thrive on the weaknesses; inside and outside!

But opposition to democracy amounts to invitation to dictatorship, which suppresses the conscience of many

and nurtures the evil elements in few.

Hence to prevent the degeneration; of democracy into pathocracy (rule of perversion), and the leaders into

psychopaths; we have to rectify and rejuvenate it! This requires holistic perspective, planning, motivation and

actual practice; of holistic health, holistic medicine, holistic education.

In other words; this requires practice of NAMASMARAN which revives and revitalizes the SWADHARMA; at

individual, institutional and government levels. Further; it leads to culmination of all the ideologies; into self

realization and universal blossoming i.e. SAMSTHI YOGA.

IMPERIALISM AND NAMASMARAN

The racial, ideological, cultural, economic and political aggressions, invasions, expansions; are deceptive,

illusive, disguised, concealed, covert; or blatantly barbaric and coercive; or both; and have been taking place in

many parts of the world, for millennia.

These have been usually associated with corrupt distortion of historical facts of philosophy, religions,

ideologies, sociology, politics and even art and literature and science and gullible submission to; and admission

of; them.

This is born out of the instincts of racial, religious, ideological, cultural, economic and political supremacy; on

the one hand; and helpless submission to them; on the other. These are natural and understandable; but have to

be defeated; as they are undoubtedly retrogressive, exploitative, oppressive, coercive, brutal and destructive

and/or suicidal.

If we introspect and try to understand and appreciate our own deepest aspirations, then we would realize that the

basic desire of ownership, and possessions when multiplies cancerously; it culminates into all types of

imperialism and expansionism.

When billions of people begin to practice NAMASMARAN; their craving of ownership; or listless submission;

are consumed into inner growth and internal unity. The rabid competition and the indiscriminate violence get

dissolved in unity, cordiality. The corrupt distortion of historical facts; gets rectified. The art, science,

ideologies, philosophies, religions, literature and laws get revitalized, rejuvenated, remodeled, holisticized and

globally blossoming.

NAMASMARAN AND MAHATMA GANDHI

Mahatma Gandhi translated his vision and perceptions with almost complete fidelity, almost universal

acceptability and almost maximum feasibility into sociopolitical programs and activities; which proved

fulfilling for his „true self‟ and hence; inspiring for the world!

The word “almost” is used; to concede the controversies!

Many great people have had; either a merely profound vision of universal progress; or a merely poetic feelings

of global welfare or mere tangible endeavors for the emancipation of mankind. But few have had all these; and

to such phenomenal extent.

Very few of us are aware of the fact that Mahatma Gandhi not only practiced NAMASMARAN with top

priority, steadfastly and continuously; but has written a book on it and held NAMASMARAN in the highest

esteem. If we have to describe the real spirit of Mahatma Gandhi in one word; then it is; the practice of

NAMASMARAN!

The exact translation; of universal vision, perspective, feelings, laws, policies, programs and plans; in all the

fields of life; and at personal, family, social and global levels; is the key to holistic renaissance. This process,

which gets empowered by NAMASMARAN is already a reality; though not a prominent or predominant social

phenomenon yet!

UNEMPLOYMENT AND NAMASMARAN

At times; we feel that there should be NO explicit promotion of NAMASMARAN as; “readers may find it

monotonous and repetitive”! What could be the reason for such a feeling? This is because; we are not serious

enough about; our individual and universal problems and possible solutions for the same!

As a result of our casual approach; there is no interest, no insight and no conviction about the pivotal role of

NAMASMARAN; in our individual and global life! We tend to; just casually agree, superficially accept; and

reluctantly approve; NAMASMARAN!

Is it not true that with casual approach; we cannot reach the root causes and holistic solutions; to the problems?

Is it not true that with such casual approach we tend to accept ineffective or counterproductive piecemeal

approaches and become insensitive, callous and even sadist? Is it not true that with casual approach in accepting

or rejecting NAMASMARAN; we eventually become phobic about the global challenge; and guilty about our

uselessness? Is it not true that; as a result of casual approach; we progressively become weak and fall prey to

dirty politics and false claims of charlatans?

It is only after sincere and thorough scrutiny, trial and errors; that one comes to realize and grab; the opportunity

to study, practice and promote NAMASMARAN, which is a universal solution to individual and global stress;

caused by a variety of stressors; i.e. individual and social problems.

It is only after thorough scrutiny, trial and errors; and not merely a casual approach; that we realize that;

NAMASMARAN is a panacea! NAMASMARAN involves individual and universal blossoming!

NAMASMARAN embodies conquest of inner and outer evils! NAMASMARAN is the core of Total Stress

Management! NAMASMARAN is the essence of superliving! NAMASMARAN is the key to holistic

renaissance! NAMASMARAN ought to have top priority in our life!

The case in point is that of unemployment.

If we overcome our casual approach, through the practice of NAMASMARAN, then we understand and arrive

at a consensus about the way to solve the problem of unemployment.

Which is this way?

It is; the holistic education (which includes inner growth and blossoming; and productive domain and embodies

self and social empowerment).

We arrive at an agreement that this can eradicate unemployment and mal-employment (unproductive;

counterproductive and socially harmful employment) on the one hand; and evils such as all the wastage,

corruption and other malpractices; on the other!

Through practice of NAMASMARAN itself; we get convinced that; how much ever monotonous, repetitive and

propagandist it may appear; NAMASMARAN being the fountainhead of individual and universal welfare; has

to be continuously promoted, popularized and universalized; with top priority; while being in its practice; even

as it is; although inconspicuously; already spreading all over the world!

ELECTIONS, DEMOCRACY & NAMASMARAN

Elections in Maharashtra are declared and the various transactions of election of peoples‟ representatives have

begun.

As a result of deification of democracy, most of us, the voters and the candidates, have apparently developed an

illusory feeling that elections and democracy are panacea for the cure of all evils. If not, at least we tend to

pretend so.

Elections and democracy are actually the means (amongst many others such as study, analysis, experimentation,

research, industry, agriculture, craft, business, art, literature, sports, rituals, festivals, conventions, prayers,

various techniques of meditation etc); evolved during the development of human civilization. They are meant

for ushering in the ambience that would be conducive to individual and global blossoming. They are not the end

in themselves.

In as much as it is true that elections and democracy are important means, it is truer that assuming elections and

the democracy as the end in themselves and neglecting the other means of global blossoming such as those

mentioned above, would be naive and counterproductive.

From immediate practical point of view, isn‟t it true and important that we get empowered to vote selflessly and

bravely and elect benevolent candidates? Conversely isn‟t it true that those who get elected evolve into able and

noble individuals (if they are not at present)?

The visionaries have reiterated time and again that; NAMASMARAN i.e. remembrance of; and connection

with; the true self; is the source of universally benevolent and empowering inner light. They have insisted and

affirmed that it is the basis, essence and culmination of all the means; conducive to individual and global

blossoming! Shouldn‟t NAMASMARAN be our topmost priority before, during and after elections; and

irrespective of the stage of evolution of democracy?

NAMASMARAN AND REVOLUTIONS

By the word revolution what is implied is a total and rapid change in the society with respect to all that is

thought to be unjust, oppressive, exploitative and antisocial. However, the perspectives of revolutions vary.

Thus, some aim at classless society, some at religious supremacy, some at racial dominance, some at

imperialistic dreams and some harbor some other goals. Revolutions with respects to cultural, economic,

scientific, technological, industrial, agricultural and such other aspects of society are also evident from time to

time and place to place.

The basic and essentially humane aspirations of the revolutionaries and others can succeed if pettiness of every

kind is overcome. This is possible for anybody with sincere practice of NAMASMARAN. This is because

NAMASMARAN helps us to share the VISION of the visionaries of the past and thus enables us to get rid of

the inappropriate details of dogmas. NAMASMARAN thus helps us to absorb the best in the past and also

FREES us to apply it to the present. This way NAMASMARAN practiced by individuals in different fields can

generate in them the VISION or inner light experienced by the seers of the world from time to time.

Manifestation of enlightenment in this way is the most desirable REVOLUTION. In such revolutionary process

the ideologies, science and technologies function like eyes. We all know that eyes are complimentary to the

vision. We must appreciate that NAMASMARAN is like the parts of the brain responsible for vision. Anyone

with this realization would never deny the role of thinking, science and technology which are like eyes.

NAMASMARAN in limited sense therefore is like oxygen. Like oxygen it is an essential and vital thing for

everybody irrespective of caste, creed, religion, region, race, party, ideology etc. and different traditions, and

methods of worship.

The actual details of policies may vary from region to region. They are however secondary. It is time therefore

that we combine the part of brain responsible for vision i.e. the NAMASMARAN and the eye i.e. science and

technology and other knowledge and realize the VISION and manifestation of SUPERLIFE in this world……

which is in need of it.

NAMASMARAN STRESS AND ACCIDENTS

Stress if not managed properly leads to defects in regulation, control, coordination, harmony, efficiency inside

and outside us.

Stress leads to hundreds of psychological, neurological, endocrine and metabolic disturbances, which are

reflected in the behavior also. One of the defective aspects of disturbed behavior is accident proneness. The

mismanaged conscious and subconscious stress; directly leads to defective driving behavior and increase in

vehicular accidents on road.

But apart from this; when our stress is mismanaged; and when we are in positions of power; it leads to defective

policies, rules and regulations related to vehicular production, marketing, conditions of roads, facilities of public

and mass transport and maintenance of traffic in general. Accidents and many other related and consequent

problems; are created by such defective policies and their implementation.

Strangely; billions of us; the sufferers; who are so much stressed and are unable manage it; fall victim to the

diseased model of progress. They can‟t even identify and understand the defects in the policies; which are

responsible for the increase in the number and severity accidents. The stress seems to have made these sufferers

amongst us; so much incapacitated, inactive, indifferent, apathetic, cynical and frustrated; that they refuse to; or

are unable to participate rectifying the causes responsible for accidents and their complications. Thus, they

indirectly support and promote defective policies and their implementation multiplying accidents.

It is easy to understand how a stressed individual is more prone to commit accident, but how mismanaged stress

can lead to wrong and disastrous policies can be clear from the following example of policy about production of

vehicles.

Thus the policy of excessive production and marketing (and passively buying and using) of cars and two

wheelers (for the affluent few) and suppression the production buses, trams, trains and other modes of public

transport, which are urgently required for billions; leads to suffering of billions in many ways, one of which is

increase in road accidents.

The brief explanation of how this single policy can increase not only accidents but cause many related and

consequent problems; is as follows.

1. Excessive increase in number of vehicles on roads leads to congestion and tremendous and unnecessary load

on traffic police

2. Commensurate increase in fuel consumption causing chemical pollution and also in import expenses; leading

to increase of fuel prices and subsequent increase in the food prices and unbearable load on the farmers living in

villages, where electricity is barely available for few hours. Thus the farmer community which is the heart of

society becomes sick and moribund! This alarms real danger!

3. Wear and tear of roads increases. Consequently there is increase in accidents due bad condition of roads as

well as increase in the maintenance expenses and disturbance and delay to smooth traffic

4. Excessive increase in noise pollution results due to; blowing of horns; which is especially troublesome; to

hospitals, schools, and other places; where silence is essential.

5. Traffic jams adding to further increase in fuel consumption and wastage of time, disastrously affecting the

performance and/or productivity of the people of different occupations.

6. Increase in the number of vehicular accidents is largely contributed by simply the huge and increasing

number of vehicles on road apart from other factors

7. Increase in vehicular exhaust causing global warming

8. Excess of load on local trains and other means of public transport [where ever available] and consequent

accidents, quarrels and mishaps

9. Overall increase in tardiness in the traffic and increase in anxiety and tension, further increasing the quarrels,

traffic crimes the number and severity of accidents and difficulty in providing medical aid (and disaster

management) due to difficulty in movement of ambulances and fire fighters.

10. The eco-friendly bicycles production and sale suffers due to “imposing and threatening” presence of cars,

motorcycles, rickshaws, scooters etc.

11. Excessive production of vehicles; is associated with; unproductive and wasteful work; such as insurance,

registration and traffic policing!

12. Increase (due to difficulty in enforcing law and order) riots, thefts etc due to slowing of police movement

13. Excessive production of un-degradable solid waste.

14. The need and construction of excessively wide and cement or asphalt roads at the cost of irreplaceable trees

(extremely important for avoiding global warming, pollution, rain and organic manure) and open earth surface

(extremely important and vital for absorbing and holding rain water) and unnecessary disruption of the natural

habitat of the animals.

Thus, one wrong policy and its implementation can cause and increase several problems in society; apart from

road accidents. Since this is one of the fallouts of mismanaged stress, these holistic solutions constitute Total

Stress Management (The core of which is NAMASMARAN i.e. JAP, JAAP, SUMIRAN, SIMARAN, JIKRA

or remembering one‟s true self).

The immediate solution for the accidents is improvement of public (mass) transport system by improving; the

production of buses and trains (quantitative and qualitative), bus maintenance, bus frequency, preferential lane

for buses, bus service and so on!

More holistic solutions can be worked out and implemented by the experts with holistic perspective; solidly

supported and strengthened by public opinion, consensus and movements.

NAMASMARAN AND EDUCATION

Holistic renaissance, education, Superstition

HOLISTIC EDUCATION

Mismanagement of stress; at individual and social levels; distorts our cognition, affect and conation (perception,

feelings and actions); and leads to; amongst many other evils; deterioration of international, national and local

education policy and its implementation. This makes it non-holistic, sectarian, prejudiced, vindictive, malicious,

mercenary, exploitative and malevolent. This makes the education (formal, curricular, co curricular,

extracurricular and informal) a major stressor as it nurtures petty pursuits; and creates conflicts of interests and

perpetuates division and discord in the individual and social life.

Let us review; the present perspective, policy and practice of education; as seen around; in India.

Even though education is defined in various ways; and often inadequately or incompletely; there has been a

general agreement on the fact that education is basically a process of blossoming of an individual and the

society. Hence this definition included three domains, which are as follows.

AFFECTIVE DOMAIN:

This means the state of mind. In simple words affective domain relates to how we feel. Thus when our mind is

full of alertness, attention, enthusiasm, buoyancy, affection, concern, joy, tolerance, self esteem, mutual respect,

mutual trust, commitment, dedication, love, romance, confidence, victorious spirit, we would call it; a healthy

affective domain. In addition; the zeal and concentration; needed; in the pursuit of excellence in intellectual

field, tenacity and endurance required; in skillful activities and patience and commitment essential; for

internally satisfying and socially beneficial (conscientious) actions constitute affective domain. The purpose of

education is to nurture this domain by designing suitable curricula and syllabi.

PSYCHOMOTOR DOMAIN:

This implies ability to appreciate skills and ability to perform physical and mental skills, with speed, accuracy,

elegance, ease of performance etc. This may involve appreciation and performance; of skills such as surgery,

playing a musical instrument, playing basket ball or doing carpentry! The purpose of education is to nurture this

domain through not only designing suitable curricula, syllabi but also by providing sufficient practical and

demonstration classes; with all the necessary equipments.

COGNITIVE DOMAIN:

This incorporates; accurate perspective, perception, understanding, conceptualization, concentration, evaluation,

analysis, recall, synthesis, correlation; and making appropriate policies, plans and decisions. It also includes

expertise in the management, administration, etc.

It is clear that all these domains have three components each viz. Cognition [Perception], affect [Feelings] and

conation [Response].

Thus cognitive domain would have intellectual perception, clarity and intellectual expression, affective domain

would include feeling, motivation and response in emotional sphere such as poetry; and psychomotor domain

would include grasp and internalization of a particular skill, confidence to perform it and actually performing it.

Let us now see, how in spite of the goals of these domains; how education deteriorated to the present stage;

where all the three domains are defective; apart from lacking in the spiritual and productive domains. In short;

let us see how it has become a major stressor.

For this; a brief consideration of the traditional education system in India would prove useful.

Traditional Education System in India in general; ensured that:

a] Careers were not selected on the basis of monetary gains,

b] Careers were not selected arbitrarily on the basis of idiosyncrasies and whims,

c] Lucrative careers could not be sought after; in preference to the others,

d] All careers ensured income and production from early age,

e] All careers ensured that the society was benefited,

f] All careers ensured security to all the social groups,

g] All the careers ensured intimacy and closeness between young and old in the families.

h] All careers ensured ethical education and passage of experience and wisdom; from generation to generation.

These were merits.

But it is also true that, the traditional system was apparently marked by; deprivation of scholastic education on

mass scale, availability of education and jobs based on caste basis, relatively deficient infrastructure for

collective scientific and technological efforts, and an element of arbitrary imposition of hierarchy.

As a result of several stressful factors; including the onslaught of the tempting and impressive individualistic

doctrines; the traditional education system has got metamorphosed into a major stressor. It is tearing apart; the

cohesive social fabric and destroying the values; in India. There is a failure to preserve and nurture the merits

and discard and dispose off; the demerits! The education shifted from homes, home industries and farms to;

nurseries, K.G. schools, schools, colleges, universities, where the cognition, affect and conation; all suffered!

Cognition suffered because of:

a] Huge number of students, in a single class making following three things almost impossible. These are i]

individual attention ii] dialogue iii] discussions,

b] Lack of adequate salary, accountability, incentive and economic security to the teachers taking away; the

initiative of nurturing cognitive domain

c] Increase in alienation with respect to student‟s background and aptitude

d] Lack of adequate incentive to the students in the form of creativity, production and earning, service to the

family and service to the nation, takes away the motivation required for building up cognitive domain

e] Lack of conviction essential in the growth of cognitive domain in the teachers and students because of

outdated practical and demonstration classes, lack of interdisciplinary dialogue and in general the irrelevance of

education to the realities of day to day life in as much as almost predictable consecutive unemployment at the

end! The lack of conviction could be partly due to lack of participation by teachers in decision-making, policy

making, development of curricula, syllabi etc.

f] Emphasis on recall and hence rote learning thereby denying free inquiry, reading, questioning etc. thereby

directly thwarting the cognitive domain

g]] Too many examinations; with irrelevant parameters or criteria of evaluation [besides being unfair in many

instances] leading to misguided and in most cases counterproductive efforts thus adversely affecting the

cognitive domain

h] Competitions where the manipulative skills, callousness, selfishness are given more respect, destroy the

enthusiasm of growing in cognitive domain

i] Information explosion affecting cognitive domain by either causing enormous and unnecessary burden on

memory or inferiority complex

j] Pressure of interviews causing constant tension and sense of inadequacy, right from the tender age,

k] Protracted hours of homework in schools denying the students their legitimate right to enjoy their childhood

and make them physically, mentally and intellectually unfit to grow in cognitive domain

l] Irrelevant and unnecessary information loading in lectures in the form of monologue, leading to suppression

of the spontaneity, originality, interest and enthusiasm so much required in cognitive development amongst the

students,

Affective domain suffered due to,

A] Isolation of the children from their parents and their domestic environment at an early age [Making the

parents also equally sad]

B] Lack of warm bonds due to huge number,

C] Cut throat individualistic and petty competition,

D] Inadequate facilities of sports, trekking, educational tours, recreation and physical development etc

E] Alienation from one‟s social environment and culture

Psychomotor domain suffered due to

A] Almost total lack of opportunities to actually participate in skillful activities such as drawing, painting,

sewing, sculpturing, carpentry, knitting, weaving, music, agriculture, horticulture, other handicrafts, various

sports, performing arts etc.

It is important to realize that promotion of psychomotor domain is evident but in its caricature form. It has no

concrete economic realistic basis. The activities have no economic incentive and no productive element.

Apart from the defects in the three domains; the other two domains viz. spiritual and productive; have not been

included in the education.

The spiritual domain that imparts universal perspective and globally beneficial outlook; incorporates inner

blossoming of an individual through introspection, heart to heart communication (not merely discussion and

arguments), mutual understanding and blossoming of the teachers and students together; through one of the

most universal practices; viz. NAMASMARAN. Thus the spiritual domain is a key to conquer lust, whims,

fancies, pride, arrogance, callousness, contempt, ungratefulness, prejudices, jealousy, hatred, meanness and so

on; is never made available to the teachers, students and the others; associated with education.

The present education system in India lacks the other important domain; viz. productive domain that empowers

the people concerned with education. This prevents a huge section of society such as teachers, students, clerks,

servants, sweepers and many others; such as education inspectors, from being creative and productive. In

addition; it causes colossal loss of space, electricity, construction cost and so on. In addition because of the

typical emphasis on rote learning it leads to phenomenal waste of “educational material” such as paper, bags,

pencils, ball pens etc.

It has to be appreciated that billions of rupees are spent on unproductive or rather counterproductive exercise of

construction, decoration and maintenance of schools and colleges, electricity, and so called educational

material, payment of millions of teachers and other staff members engaged, and exams conducted to test the

“capacity and merit of rote learning”. This way we weaken the national economy, jeopardize the developmental

activities.

It also causes economic loss to everyone involved in education; while suppressing and starving their all three

domains nurtured in productive activity. This is a single most important cause of

1] Reduction in the dignity of labor amongst those who continue to learn, as well as reduction in the income of

the concerned families and the nation

2] Lack of education, lack of employment and starvation or criminalization amongst those who are forced to

drop out because the poor villagers‟ children normally contribute to the earning of the family.

3] Inhuman suffering of those millions of students dropouts, who somehow manage to get into the hell of cheap

child labor for subsistence; due to economic reasons.

In short, present day education system harnesses arrogance and diffidence; amongst those who continue to

learn. But their spiritual, cognitive, psychomotor, affective and productive domains are defective. Their spiritual

blossoming, self empowerment, creative wisdom, intellectual competence, productive skills, self sufficiency

and even physical health are deficient. Thus we have increasing number of unproductive criminals and mental

wrecks or highly competitive efficient maniacs; pursuing petty goals at the cost of others!

For those who are unable to continue the education; the abyss of being child labor, stealing, delinquency,

criminals, perverts, beggars is wide open!

The piecemeal approach or facilitation of petty pursuits (under the guise of development and progress) is not

only useless but are in fact counterproductive! It leads to cancerous spread of industries with uncontrolled

production of unnecessary utilities and their maddening marketing. These industries consume energy, fuel and

add to undisposable waste and pollution. This sickening and stressful atmosphere nurtured by the present

education; promotes the growth of terrorism on the one hand; and pretends to act against it (in a

counterproductive way) on the other!

Mainstream Education System and the courses and careers in it; revolve around and serve the grossly petty and

superficial considerations, motivations and interests and this state of affairs; is strongly protected and

strengthened by the elements with similar interests! Hence the present laws, rules and regulations also promote

present education and its ill effects.

Some institutions and individuals, for whom we have great respect, are involved in the holistic approach to

education (mainstream, formal, informal, curricular, co curricular, extracurricular as well as education of

physically and mentally challenged children). But these efforts are too feeble to make a difference to our life.

While piecemeal approaches are failing; there is no adequate awareness and promotion of holistic education,

which leaves the vicious cycle of stress distorting education and distorted education creating, aggravating and

spreading the stress; to continue unabashedly and unabated.

Hence; the ill effects of stress on present education and vice versa; can be eradicated if we understand and

propagate the defects in present education and promote holistic education as an international solution. It has to

be appreciated that no statesman, no political leader, no policy maker and no administrator can bring about

change in an existing system (in democratic set up); unless, we evolve a consensus about the changes in the

majority of people; whose cooperation is very vital.

In short; the policy of holistic education; demands that every school, college, university etc must become the

center of production and service, self sufficient and must aid in self sufficiency and blossoming of everyone

involved in education and also of the nation.

The students, teachers and others associated with education; must blossom as independent and empowered

individuals; spiritually, intellectually, mentally, instinctually, physically and economically.

In practice; everyday; approximately

20 % of the time be spent in production, service etc.

20 % of the time be spent in physical activities

20 % of the time be spent in holistic personality development

20 % of the time be spent in entertainment and

20 % of the time be spent on cognitive domain

Let us consider these separately:

20 % of the time be spent in production, service etc.

1. The productive domain should be an essential ingredient of education System, but no particular job should be

enforced. The teachers and others should participate in the productive domain. Production and service can

involve community projects such plantation of medicinal herbs, rearing of cows, home flower gardening,

production of chalk sticks, carpentry, pottery, cleanliness, crafts, skills, arts and their sale according to the

situations.. Working physically in different ways and earning is not a burden. It is an opportunity to grow from

within. It is an opportunity to develop our self esteem. It is an opportunity to become self sufficient.

2. This leads to self sufficiency in schools. They do not have to depend on heavy fees or federal grants or

donations and this way they become accessible to all; rendering the reservations redundant!

3. Through productive domain the hypokinetic stress, emotional stress of being dependent and intellectual stress

of excessive memorizing is averted.

4. Due to productive domain, the dropping out due to lack of earning (as is common in case of millions of

students in many parts of world) and then turning into helpless, vulnerable and cheap child labor would come

down.

5. Being empowered, the students would not go through the stress of unemployment and turn into helpless,

frustrated mental wrecks or criminals.

6. The emphasis on productive domain (and hence psychomotor and practical aspects) would bring down the

necessity and also the capability and possibility to “copy” and associated crimes and corruption in procedures of

examinations, certification, providing grants and so on!

The caste based reservation for education, jobs and promotions; responsible for social divide and strife; in many

parts of the world; (especially India) can be rendered redundant and thus; peacefully and advantageously done

away with, by consensus!

Most importantly; we have to introduce and incorporate examinations, which examine the actual skill, capacity

or performance of the student, rather than his/her ability of repeating or reproducing things and/or copying.

20 % of the time be spent in physical activities

Physical activities can include pranayama, sports, exercise, trekking, hiking, a variety of physical fitness

training programs and methods to avoid monotony and improve efficacy. A variety of sports prevalent in every

other parts of the world can make the programs more interesting, entertaining thereby promoting global unity.

20 % of the time be spent in personality (conceptual and spiritual) development and

Personality development includes affective domain, spiritual domain and embodies broadening of perspective;

through various means such as; NAMASMARAN, by hearting and chanting prayers, poems and songs, guest

lectures, seminars, discussions on holistic health from guests from other states, countries, languages, cultures

and different religions; thereby promoting global unity. In addition it also includes; educational tours and visits

to places; where the student gets exposed to the nature and society; such as farms, gardens, sea shores,

laboratories, airports, government offices, share markets etc.

20 % of the time be spent in entertainment

Entertainment that enriches the soul; not only should include playing musical instruments, dance, painting,

mimicry, singing, storytelling, drama, movie etc. but everything that nurtures the affective domain and spiritual

domain as well.

20 % of the time be spent on cognitive domain

Development of cognitive domain can include teaching of languages, history, geography, mathematics etc with

utmost emphasis on interpretation and relevance in day to day life. Thus typical irrelevant questions in the

examination of history, languages, mathematics; should be totally done away with. The subject such as;

commerce, economics, psychology, civics, philosophy, logic, sociology etc must include field work and made

relevant to the present society.

We must encourage maximum and daily person to person interaction and dialogue amongst the teachers and

students; so that analytical, synthetic, contemplative, decision making, trouble shooting and problem solving

capacities are developed optimally.

Let us realize the fact that the vicious cycle of stress distorting education and distorted education causing and

multiplying stress and ill effects in individual and social life; cannot be managed effectively unless and until; a

situation where millions are “imprisoned” in unproductive work and millions are forced into unemployment and

inhuman cheap child labor; is eradicated through holistic education policy and its implementation; at

international, national and local levels; through the laws, government rules and public awareness, consensus and

participation.

The details of practical steps can be developed by interactions amongst the people active in the field of

education all over the world. But we all need;

1, Perspective and conviction of Global Unity and global welfare

2. Readiness to accept and introduce physiological insights and principles in the holistic education

3. Readiness and openness to have dialogue with experts in other fields

4. Participation from the society and governments and the media including internet websites, so that holistic

education activists all over the world; can have a meaningful dialogue and share views, work and experiences

and may be, inspire others!

5. Administrative proficiency and due care and concern for the physical capacities of the children (normal as

well as the physically and mentally challenged) and should not be painful and troublesome.

7. The opportunities for psychomotor activities and productive activities; without impositions.

8. Every kind of open mindedness and tolerance amongst teachers and students; so that better international

relations can be realized.

The physical, instinctual, emotional, intellectual, spiritual and economic empowerment and blossoming; in

holistic education is integral to Total Stress Management i.e. individual and global blossoming i.e. global unity,

harmony and justice i.e. holistic renaissance.

Can NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN, and SIMARAN, i.e. remembering one‟s true self) be

useful in this? To find out that;

Firstly; we must find out what is NAMASMARAN!

Namasmaran usually embodies; remembering the name of God, Guru, great souls; such as prophets and

whatever is considered as holy e.g. planets and stars. It is remembered silently, loudly, along with music, dance,

along with breathing, in group or alone. Further, NAMASMARAN is either counted by some means such as

fingers, rosary (called SMARANI or JAPAMALA), or electronic counter; or practiced without counting. The

traditions vary from region to region and from religion to religion.

However the universal principle underlying

NAMASMARAN is to reorient our physiological and social being; with our true self and establish and

strengthen the bond between; our physiological and social being; with our true self; and finally reunification or

merger with our true self!

Since individual consciousness is the culmination of every activity in life; and NAMASMARAN 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 unified with Him!

Thus NAMASMARAN is in fact 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 because it is the culmination of consciousness associated with all the activities in the

universe, which it encompasses as well! It is 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.

Even so called non believers also would not “miss” the “benefit of NAMASMARAN as they may remember

true self through one symbol or another”!

Just as NAMASMARAN is YOGA of YOGA it is meditation of meditation also! This is because the natural

and ultimate climax of every form of meditation; is remembering true self or merging with cosmic

consciousness effortlessly!

These facts however have to be realized with persistent practice of NAMSMARAN and not blindly believed or

blindly disbelieved with casual approach!

In short NAMSMARAN is super-bounty of cosmic consciousness for every individual to realize it (cosmic

consciousness)! This is truly a super-bounty because a person, who experiences it, rises above mercenary,

commercial and even professional and charity planes and manifest super- transactions in his or her life!

These are just few observations to give rough idea about what is NAMASMARAN. NAMASMARAN is an

ocean of bliss. Its true meaning is beyond description in words and has to b experienced, not by one or few

person sporadically; but most preferably, by billions!

The last point is; NAMASMARAN would certainly enlighten, empower and enable at least some people; out of

those billions practicing NAMASMARAN; to evolve, guide and consolidate the global conscience and thereby

manifest global unity and harmony and justice, through globally benevolent policies!

Can NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN, and SIMARAN, i.e. remembering one‟s true self) be

useful in this? To find out that; we have to study and explore the potential of NAMASMARAN (JAP, JAAP,

JIKRA, SUMIRAN, and SIMARAN, i.e. remembering and/or recollecting one‟s true self)!

NAMASMARAN AND EDUCATION

Education is a phenomenon of understanding and realizing one's real nature and manifesting it. Education

involves metamorphosis of an individual from pettiness to profundity.

Education can also be conceived as acquiring "freedom" to express one's innate potential. Education therefore

conceptually involves physical, instinctual, emotional, intellectual, technical, artistic, scientific, cultural training

and growth of an individual. Its aim is to help one explore and manifest oneself in one's respective field in the

light of self-realization.

One can see that arbitrary acquisition or imparting of skills can develop an individual into irresponsible,

adamant, petty and sometimes grossly antisocial yet an expert person. Such experts highly acclaimed as

professional top brats generally do more harms to themselves as well as to the others rather than rendering

service. On the other hand sometimes a student may be 'good' but lack the capacity to acquire necessary

knowledge and/or skills. Hence imposing skill in such case becomes counterproductive from every point of

view.

NAMASMARAN if taught right from the early childhood in a systematic and caring manner then the door to

Inner Light and power is opened. Similarly one's vision is broadened, so that one can see what can satisfy one

and simultaneously benefit the society.

The educational programs if oriented around NAMASMARAN and complemented by training in various

aspects of information and skills, then the teachers, students and the society would be truly benefited.

In the olden days education in Hindus was apparently centered on God. Thus the soul of Gurukul system was

God realization. The temples reflected matured understanding of life, science, technology and art, not only in

the architecture but also in the various activities in temples. The temples and other educational institutions were

evolved and established, in accordance with the pursuit and realization of truth. This is especially evident in

some Hindu temples in South India.

In today's time this essence of education is missing from the places of worship and the activities therein. This is

partly because life has become more complicated and partly because of the failure of the concerned to grasp and

absorb the essence

of education. Thus, the huge monuments of worship, empires of education, colonies of industries and kingdoms

of political strength are treading in the direction of downfall, discord and destruction, due the want of pursuit of

truth and excellence.

With NAMASMARAN one can recapture the lost glory and soul of education viz. the pursuit of truth. Learning

and teaching endeavors for individual and social welfare would go hand in hand with, process of creation and

production.

NAMASMARAN would become integral part of every institution. This will bring new life to the places of

worship and sanctity to the places of education. This will also bring nobility, generosity, selflessness and

honesty to the places of trade, industry, government offices and other places of activities.

NAMASMARAN can revitalize every sphere of life and thereby can establish harmony, integration and co-

ordination in all parts of the body of the society which are at present degenerating like ischemic (abnormally

low blood supply) and paralyzed or diseased parts of the body. Namasmaran thus can eradicate the

hypocrisy, alienation, degeneration etc. in various fields through the education true to life and make life true to

the realization of ultimate reality viz. God / Truth.

SUPERSTITION

The need of beliefs is probably as old as history of life. This is clear from the beliefs seen in animals!

The beliefs can be instinctual, emotional and intellectual. These beliefs determine our behavior and make

restless and even miserable in their absence.

The term instinctual is used here to indicate inexplicable primitive emotions. Just as we are dependent on food,

sexual respite and other instincts, similarly we are dependent on emotional solace of being loved and wanted.

All this goes unnoticed as it is taken for granted.

The individual horizons broaden through emotional maturation and intellectual profundity. The nature of beliefs

is replaced by “evolved” beliefs. But their scope is restricted by sensory input (even if immensely multiplied by

technology) they receive!

Theories such as “big bang” or “organic evolution conceived by Charles Darwin” are intellectual beliefs termed

“scientific”. They are based on the observations of linear progress in many apparent aspects of nature;

especially from conception to death!

Such theories based on apparent progress are subjective illusions fondly harbored by many as scientific

“truths”! Often this makes them inconsiderate.

Not merely, science and technology but even the ultimate thoughts in philosophy are lame in terms of capability

to live without any beliefs and/or so called convictions! Beliefs of some kind or other; whether called

superstitions, faiths, convictions, theories or principles are crutches the mankind has been used to and dependent

on. This human frailty is biological, physiological and psychological and hence need not be condemned.

Instead of harboring condescending attitude the literates should realize this fact of “crutches” and become

humble.

Uncertainty is difficult to fathom and to live with even for a great scientist or a profound philosopher. It is

almost incompatible with life of sanity!

Hence the only answer to overcome superstitions and the prejudices born out of them is to live beyond the

realm of senses.

Is this possible? Self realization is said to make it possible and free you from any kinds of dogmas (leading to

discord) that you would otherwise depend on and get crippled by. Self realization and consequent empowerment

of this kind is said to be possible through NAMASMARAN. One can try it and verify.

NAMASMARAN AND LAW:

Laws, Lawyers, Capital Punishment

LAWS

The stress is universal. It is ubiquitous. It is natural. It is inseparable from life. However; if it is not managed

properly; then it becomes detrimental to individual and global blossoming; and even survival. Hence it has to be

managed properly.

Stress has been managed in many ways for millennia. The ways of stress management have been changing as

the life and the nature of stress have been changing. Since the nature of life is vast and complex; the nature of

stress is also vast and complex.

Hence the traditions, customs, conventions, decrees, commandments, laws, rules, regulations, administration,

etiquettes and manners; on the one hand; and scientific inventions, discoveries, artistic creations and other

modes of elevating, exhilarating, entertaining, consoling and soothing life; on the other; have limitations in

terms of stress management (even though they have contributed tremendously in stress management; in the

past)!

All these ways of stress management however; can be more accurate and effective; in individual and global

blossoming; if they spring from the efforts to realize true self. The self realization i.e. merging with; or actually

“being the true self” or “being the immortal cosmic consciousness”; enables us to express the enlightenment in

every walk of life.

The efforts of self realization; such as NAMASMARAN are far from enough; and have to be really universal

and if the laws, rules, conventions; governing the universal life, i.e. social, political, economic and cultural

environment; have to spring from self realization and in turn; become conducive to self realization i.e.

individual and global blossoming!

For example

1. NAMASMARAN to be a core of life in general; but especially of every training and education; all over

the universe;

2. Holistic health be conceptualized and taught at all the levels; as self realization i.e. experience of

immortality

3. Holistic medicine be conceptualized as “All that aids in the insight of diagnosis, prognosis and

prevention of disease and promotion of holistic health; is medicine" and taught at all the levels.

4. Holistic education be conceived as; every training and productive practice that enhances the progress in

self realization

5. Holistic progress would be every gain in every field of life enhancing the process of self realization. The

“national and global progress” be measured or assessed from parameters; of individual and global blossoming

and NOT per capita income, GDP, number of mobile phones, TVs, computers, flyovers, two wheelers, four

wheelers, and five star hotels and so on.

In absence of universal practice of NAMASMARAN; the laws would continue to be coercive, restrictive,

throttling, suffocating and hindering the individual and global blossoming on the one hand; and destructive

outbursts of protests in the form of crimes and violence; on the other.

LAWYERS

The laws are set of rules or codes of conduct. They are formulated at different levels. Thus, various multilateral

pacts between many countries or those formulated in UNO are (or can be considered as) laws governing various

nations. Laws formulated in the parliaments govern the respective countries. There are laws specific to states

and local governing bodies. All these are supposed to be framed so as to achieve universal welfare. Besides

laws there are government rules and conventions which govern many individuals. In additions there are

religious precepts and decrees which govern members of the respective religions and interactions between

different religions.

The lawyers are privileged to be a part of the process of evolving and articulating laws so as to regulate

individual and group behavior so that it becomes conducive to global emancipation. They are also fortunate to

have the opportunity to study and develop constitutions with respect to their influence on perceptions and

practices of various heterogeneous social groups.

It is very wrong to restrict the role of a lawyer to merely pleading in the court of law. One can appreciate how it

can be frustrating for a lawyer to lose a genuine case because of loopholes and or deficiencies in the content,

articulation and implementation of a particular law. One can also appreciate the other aspect, viz. the damaging

influence of the incidences of criminals being absolved and the innocent individuals being penalized, on social

fabric. Obviously this can lead to a sense of frustration and despair amongst most of the well meaning

individuals in every field besides those in the legal profession. It can also lead to cancerous growth and

encouragement of evil forces active in the legal profession. But more importantly the degeneration of judiciary

can act as a lethal blow to society, irrespective of the country it belongs to.

If a lawyer practices NAMASMARAN and transcends his or her petty self then he or she would sense the acute

need for efforts to improve laws continuously whenever and wherever necessary. This, the lawyer would

appreciate as an integral part of day to day routine. If and when lawyers start feeling this way, their life would

be definitely happier and simultaneously the judiciary would be healthier because of their contribution.

NAMASMARAN imparts objective perspective and vision, which are essential for being able to articulate

accurate laws. Without NAMASMARAN the subjective perceptions and vested interests are likely to vilify the

content and construction of the laws.

One can give many examples of laws in many countries, which are proving either coercive or counterproductive

with respect to the happiness of an individual and the society and harmony amongst them. This is precisely

because of petty and subjective stands of the law makers. It is also due to the ignorance of those who submit

themselves to these laws and those who implement them. Namasmaran can help the mind rise above every kind

of pettiness, thus leading to increase in intellectual clarity and growth of conscience. It thereby helps in the

development of strong remedial actions for rectifying the faulty and tyrant laws. Namasmaran can give strength

to resist or oppose defective or bad laws and give ability to introspect critically during implementation of every

law. Thus the victims

as well as the implementers both are benefited. It can give a clear vision to see pitfalls in the law and it can

enkindle the mind thus enabling accurate and appropriate modification or construction of laws. Namasmaran

can thus free the society and individual from the damaging influence of darkness and savagery

and help them live under the freeing influence and liberating influence of the light and wisdom incorporated in

the laws.

Many professional lawyers later join politics. They may become members of the legislative council or

parliament, or other institutions which pass bills of various kinds. The lawyers in such positions can play a very

important and excellent role in influencing appropriate development of laws. NAMASMARAN would guide

them in choosing the right way in using their knowledge of law.

CAPITAL PUNISHMENT

Disciple: Master! Should capital punishment be abandoned?

Guru: The answer is not simple!

But I tend to think in following terms.

Firstly; in principle; our punishments should be born out of the vision of global benevolence and not vindictive

impulses. Vindictive impulses and urge of vengeance; appear justifiable; but this is only because they gratify

our basal nature.

Secondly; the laws should be such; that they help us to blossom; and NOT throttle our freedom, harass us and in

fact promote all varieties of crimes ranging from relatively innocuous mistakes and misdeeds; to murders and

rapes. Further; the laws should be simple to understand so that compliance would be much easier and

commonplace and “law breaking” would be unnecessary and rarer. Even the need of lawyers would be

reduced.

Thirdly; we can curb the criminal tendencies; right from the beginning (when they are not as ghastly as they

latter become); and prevent crimes to a large extent through holistic perspective, policies, plans, programs and

their implementation.

Fourthly; the nature of punishments; in general should be emphatically corrective and reformative to such an

extent; that „deterrence‟ would ensue through correction and reformation.

Fifthly; the capital punishment usually leaves no chance for an individual; for compensation and/or

chastisement; for a particular crime, though crimes such terrorism, murders, rapes etc are almost beyond

compensation and chastisement.

Sixthly; capital punishment (and in general; the idea of deterrence as such in punishments) seems to further; the

chain reaction of crimes; and multiply the evil; and not eliminate it!

Seventhly; this does not mean that the punishment should be mild. What it means is; it should be appropriate; to

both; chastise and compensate (to at least some extent)!

Lastly; it has to be appreciated that; the variants of “capital punishment” in one form or another; are practiced

outside the court premises! Thus in bloody revolutions and wars; people are killed! In religious riots also people

are killed. In fact people indulge in killing impulsively, revengefully or for other reasons.

Disciple: Can all such killings be prevented?

We don‟t know. But the point is; we can overcome; whether in the court of law or elsewhere; the streak of

vengeance and violence in our mind by sublimating it in the pursuit of global unity and welfare. For this; need

to undertake some activity that can sublimate our “rage about crimes and injustice”; into “honest concern” for

universal welfare!

Such activity; useful; irrespective of race, region, nationality, occupation, religion and ideology; is

NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN, SIMARAN i.e. remembering God‟s name or true self).

Till we grow beyond our subjectivity, prejudices and notice the nascent criminal tendencies within us; we may

not appreciate the value of all the foregone discussion. But as we get more and more civilized, through the

practice of NAMASMARAN; even more creative and constructive suggestions would emerge!

NAMASMARAN AND MISCELLENEOUS ISSUES:

Sports, Science, Hypnotism, Poetry, Ideology, Atheism, Virtue, Hathayoga, Miracles, Violence, Faith,

Rituals, DEATH, Experience of NAMASMARAN, Beauty, His Desire

NAMASMARAN AND SPORTS

World over there are a variety of sports - indoor and outdoor. They are played for mere recreation as well as in

the form of tournaments. Some sports are dangerous such as roving, skiing, whereas others such as golf,

billiards etc. are safe.

But there are sports such as boxing, free style wrestling, which can be life threatening. Sports such as

motorcycle, car races can also be extremely dangerous. The camel races in some countries are not merely

dangerous but cruel.

The sports played on professional basis involve lots of petty politics and dirty competition. This has given rise

to consumption of anabolic steroids, use of various tricks, spending of huge amounts on betting and training

from very tender age. Sports tournaments and competitions have acquired the dimension of highly arbitrary,

highly artificial maneuvers and manipulations. The craze of medals and obsession of trophies; have introduced

an element of indifferent cold bloodedness and have taken away the sportsmanship from sports.

It is worth reflecting as to what all this signifies. Sports should be a vehicle to develop friendship. They should

be a means to display skills. It should be an activity to bring people together and give feeling of participation.

Sports should be a matter of physical and mental health and entertainment. Sports should be an activity to

transform savage or barbaric enmity into civilized friendship and destructive or depressive tendencies into

pursuit of excellence.

NAMASMARAN guides us to orient and develop the sports in a healthier fashion. Namasmaran also guides us

about how to humanize the sports. NAMASMARAN also guides us about how to make sports facilities

accessible to those who live in the remotest of the interior places. NAMASMARAN can enlighten us about the

sense of proportion in terms of expenditure of money, time, and energy in the participation and / or hosting of

sports festivals and their benefit to common man also.

NAMASMARAN AND SCIENCE

The process of acquiring the knowledge of one or more aspects of universe, the knowledge gained in this way

and the empowerment one achieves in the terms of influencing the inner and outer environment as well as the

happiness that results from all these, together constitute science. The common denominator of a variety of

scientific approaches is and has to be objective vision. This needs no emphasis if one realizes the frauds that can

result due to lack of honesty and integrity and blunders, which can result from subjective analyses,

interpretations, conclusions and applications.

NAMASMARAN helps us transcend our cultural, religious, ideological, personal, national, political, social,

emotional and other prejudices and biases. It has to be noted that we convert though often unknowingly, these

prejudices and biases into issues of prestige, bigotry and fanaticism making ourselves "anti-science" while still

retaining the garb of science! One can easily tally this statement with one's experience. It is common for most of

us to speak in abusive language when we are overwhelmed by jealousy, anger, lust and so on. Subjective and

hence inaccurate emotions also mar our intellectual response in the field of science.

NAMASMARAN is a process, which provides the mind "centripetal" (towards one's core) direction thus

preventing entanglement of one's wisdom in these subjective factors. This process is similar to "return" of the

rays back into the "SUN".

NAMASMARAN thus facilitates the smooth transformation of physical, instinctual, emotional and intellectual

process in a non-subjective state. This state is objective and accurate.

One can verify for oneself and then appreciate that with NAMASMARAN the learning, teaching, planning,

research and application as well as the implementation of ideas, concepts and discoveries / inventions in science

begin to comprise the comprehension and manifestation of truth. Some people who are often labeled

“unscientific” call this truth by terms such as cosmic will, nature's design or God's plan for the universe.

NAMASMARAN endows profound understanding of scope as well as principles of science, thus making the

science more scientific and more benevolent.

One more point is that of utilitarianism. One can easily appreciate from above discussion as to how in the

absence of the practice of NAMASMARAN the scientific knowledge can remain fragmented and disruptive due

to the influence of pettiness, superficiality, utilitarianism and exploitative activities in so called significantly

advanced communities. One can also see how in absence of NAMASMARAN the education of science can

become coercive, methodologies can become cruel, research can become dehumanized and the planning can

become antisocial and application can become even genocidal if and when they spring

from subjective pettiness. NAMASMARAN therefore is a key to enrich science, make it more profound and

make it truly beneficial to the mankind.

NAMASMARAN AND HYPNOTISM

The essence of NAMASMARAN as well as the result of NAMASMARAN is; increasing degree of selflessness.

But what exactly is implied by the word selflessness here? Selflessness means increasing ability to remain

integrated, undisturbed and unperturbed even in the situations where one tends to lose or does not gain (material

egocentric benefits) as per expectations. In a way this also means decreasing number of expectations from

others and increased readiness to give others. This is because of the fact that NAME has nothing to offer for

personal petty gratification. 'NAMA' has no flavor, no taste, no melody, no beauty and no color. In short

NAMA has nothing to satisfy the senses. NAMASMARAN does not involve intellectual satisfaction. 'NAMA"

is not a poem; therefore it cannot give emotional support or warmth in routine sense of the word.

NAMASMARAN does not involve a performance observed by others; hence, it cannot get applaud from the

audience.

NAMASMARAN is not a business and hence cannot help in earning money. Isn't it natural then that anyone

who commits to and practices NAMASMARAN that doesn't serve any personal / petty gain become

increasingly selfless in the course of time? Of course it is true that instead of the lust for petty gains fountain of

universal welfare springs from the heart of a person practicing NAMASMARAN.

Hypnotism experts, hypnotherapists or the individuals, who practice self-hypnosis, do so with a specific motive.

In fact this is a motive which is not sprung from the victory over petty selfishness. Hypnotism or self-hypnosis

is not aimed to and can

not free an individual from his or her tubular vision and restricted perspective. In fact hypnotism is clearly a

technique that encourages / pampers the pursuit of one's desires – whether rational or irrational.

Hypnotism however, is a technique, which if used judiciously as an interim measure for temporary relief or

certain personal benefits, may serve as a useful tool. NAMASMARAN on the contrary is a panacea that assures

highest essence of health, happiness and welfare for an individual and the society.

NAMASMARAN AND POETRY

It is not necessary to define poetry. It may not be possible also to give a definition acceptable to everyone.

However, most of us are familiar with different types of poetry and the characteristics common to them. In

general one can say that the poetry is an expression of the feelings such as love, care, devotion, attraction,

aggression, ecstasy, despair, frustration, suffocation, victory, contempt, bliss, humiliation, disgust, queerness,

absurdity, wonder and laughter.

The poetry that gives expression to the feelings or aspirations of millions of people and for millennia of years

becomes the literary treasure of human civilization. These are called epics produced in the human history. They

have been inspiring human beings all over the world for thousands of years.

It may be noted that the immoral sage poet Valmiki practiced NAMASMARAN. Dyaneshwari, which is

considered to be one of the finest examples of poetry, goes to the credit of Dnyaneshvar who also preached and

practiced NAMASMARAN incessantly.

With NAMASMARAN the individual gradually loses his passionate attachment to his or her personal

idiosyncrasies. Thus, the subject of expression or subject of poetry shifts from temporary and personal feelings,

incidental emotional upsurges and reactions and one's own prejudices, towards more objective experience /

perceptions. The content of poetry gradually sheds the veils or breaks the barriers of religious, regional,

national, linguistic, racial nature as well as barriers of other types. With NAMASMARAN the poet's expression

breaks away from pettiness of all kinds and soars high in the realm of universal brotherhood. Poetry becomes a

transideological, transcientific, transreligious and transubjective expression of cosmic love that infuses every

being eternally. Such poetry becomes an easy road for everyone to tread easily and happily and reach the

destination of personal and global emancipation.

NAMASMARAN AND IDEOLOGY

Ideologies, whether religious or otherwise and whether theist or atheist; are sets of human conceptions. These

conceptions have two aspects. First is that they explain the phenomena in the universe or put forward their

views or vision or perspective of the universe. The second aspect born out of this perspective is effort to design

suggestions, opinions, laws or decrees meant for guiding the human behavior.

In the past when there were no ideologies the human behaviors reflected biological instincts. This was similar to

the behavior of animals. The characteristic of such behavior is that it is devoid of any deliberate planning and

intentions.

In the course of human history the awareness about one's behavior and awareness of one‟s feelings, instincts,

thoughts, desires, dreams etc. went on increasing. Simultaneously, the understanding of the nature also went on

increasing. The

ideologies can be seen to have emerged as a result of the conflict between the efforts to refine human behavior

and the behavior itself.

This led to emergence of certain visions about the universe and the role of human being in it. This led to the

definition and description of good or progressive behavior and behavior that was condemned. This created a

force/s that gathered masses around them and built mass actions in human behavior. The development of

ideologies even with the best of intention had darker side to them as well.

Thus, one can compare and contrast the need based phenomenon of preying in prehistoric human beings and the

idea-based phenomenon of genocides in "modern" age. One can compare and contrast the natural parental care

evident in prehistoric man and the massive and arbitrarily designed educational courses and prolific writing on

parental care in modern human being. One can also appreciate the instinct born sexual behavior in prehistoric

man and the idea-born complex sexuality (with innumerable aberrations and perversions) in the so-called free

and forward, affluent modern human beings.

It may appear to some that the author favors or prefers animal behavior (without ideology) to human behavior

(with ideology). This is certainly not so. What the author prefers and upholds is the ascent of man beyond

ideology and thereby; his grip or control over it. Thus the oppressive dominance of ideologies should end but

utility of ideologies should remain and flourish.

The author prefers the behavior centered on enlightenment in preference to the unconscious animal behavior

and ideology based human behavior. As has already been stated the ideologies should never be destroyed but

actually further developed in the light of enlightenment. Enlightenment or ability to rise above subjective ideas

is possible through Namasmaran. Through NAMASMARAN one realizes that ideologies instead of governing

the mankind they should serve the mankind by becoming the catalysts or vehicles to enlightenment. The

ideologies have an important yet appropriate place so that they can continue to benefit mankind instead of

dictating it.

The transideological realm of enlightenment, which is truly democratic, can be set open for one and all with the

key of NAMASMARAN. This realm infuses everyone with new life that promotes natural ennoblement and

development, instead of imposing certain patterns. NAMASMARAN sets an individual free from the rule of

ideologies on the one hand and sets him free from the obsession of imposing it on others. NAMASMARAN

obviously helps one transcend one's own instinctual or barbaric obsessions. But in addition, through

NAMASMARAN one helps others as well to overcome their basal nature. Thus NAMASMARAN prevents us

from being victims of the propaganda of ideological wars and it saves us from being the criminals responsible

for propaganda of ideological wars.

NAMASMARAN empowers us in such a way that we can defend the victims as well as defeat the criminals of

such wars. Ideologies generate and nurture love for one another in people of same caste, some nation, same

race, same religion, same class, and same ideology and so on. Sometimes under the disguise of and slogans of

internationalism and globality, "sectarian love" flourishes and as a logical sequel sectarian wars spread.

NAMASMARAN takes us beyond the realm of "sectarian love" and "sectarian hatred" into the realm of true

global harmony, true global unity. Through NAMASMARAN we begin to love not merely those who practice

NAMASMARAN but also those who do not. We begin to desire the upliftment of even those who oppose

NAMASMARAN. Experience of this realm is so sublime that it never ever prompts any individual to compel

others about any modification in their thinking or behavior. (It must be appreciated that the author also is not

recommending or advocating anybody the practice of NAMASMARAN. He is just highlighting the

implications or significance of NAMASMARAN as he sees them. Moreover already it has clearly as well as

honestly been stated that the readers are expected not to believe in and / or follow what is written).

NAMASMARAN leads to totally free and spontaneous process of self-realization and expression of this innate

and powerful bliss, which in turn helps others also, enter the same.

NAMASMARAN AND ATHEISM

Name of God chanted or repeatedly remembered by a member of any religion, faith or sect or even by a

follower of Atheism (belief or convictions that God does not exist i.e. only that exists, which can be perceived

or deduced intellectually) gets benefit. This benefit is in terms of loosening of the shackles of personality

specific thoughts. This benefit is in terms of relief from blindfold of cult specific obsessions and in terms of

freedom from tradition specific dogmas.

Thus it can be seen that NAMASMARAN helps one to transcend the universe of individual consciousness. This

is important because it is through this that a person becomes aware of one's true self and gradually realizes one's

real Self. Subsequently, through Namasmaran one gradually actually realizes one's true Self and identifies the

continuity of the same with the true self of the members of the other religious organizations and nationalities

spread all over the world.

One can easily see that the wisdom or significance of NAMASMARAN is neither in the superstition in an

imaginary God, nor in the atheistic belief in existence of merely what is perceived or intellectually deduced.

Intellect has limitations and hence can be fallible. One can easily see that NAMASMARN shifts the very being

from plane of individual existence to the plane of life that illumines the whole universe including space, time

and levels of consciousness. NAMASMARAN is thus a key to unravel and experience the 'superstring' that

links the whole of the universe.

NAMASMARAN makes a man a true theist i.e. convinced of the supreme existence of truth and also a true

atheist as he realizes the relative vanity of all that is seen, perceived or intellectually concluded by fallible and

limited capacity. In either case one gets rid of the dogmas born out of ignorance. The individual rises above the

illusory semantics such as atheism and theism, which divide mankind.

NAMASMARAN AND VIRTUES

What is understood by virtues is the qualities which are reflected into perceptions, thinking and behavior

beneficial to an individual and the society. Virtues make the man and society profound and enriched materially

and spiritually. Virtues can be individual or social. Similarly virtues can be related to bodily activities, cultural

activities and religious activities. Cleanliness or physical exercise is virtues related to bodily activity.

Performing of Sandhya, pranayama, pooja i.e. daily worship are related to physical as well as psychological and

spiritual development.

Punctuality, reliability, honesty etc. are virtues with social dimension. But are these universal virtues?

One can appreciate that the conventions, rules, norms, traditions etc. emerge as a function of individual and

social consciousness. Even the legal systems as well as the constitution of different parts of the world evolve as

a function of social consciousness. However, one can see that the efforts to conceptualize virtues and articulate

virtues change and vary from time to time and place to place due to characteristic environmental influences.

This makes different groups of people perceive differently, think differently and behave differently. This leads

to development of group identities, which may include regional, linguistic, religious, national and many more.

Later the group identities acquire different „Virtues‟ associated with elements such as pride, assertiveness,

hatred, oppressiveness etc. on the basis of their erroneous and prejudiced value judgment, thus resulting into

strife and wars.

The so called 'virtues' which develop in the process, become the cause of downfall. In short virtues do not

remain virtues!

Now a day; it has become extremely difficult or almost impossible to differentiate virtue from vice. This is

because the scriptures which hitherto guided with respect to virtues cannot do so with accuracy any more. This

is because of enormous change in the social relationships. The advertising industry, modeling, computer

industry, organ transplantation, genetic engineering etc. have raised unprecedented questions with respect to

code of conduct, moral values i.e. in short the virtues.

Therefore in the present situation the task is to discover the common principle pervading and uniting the entire

universe i.e. the essence of virtues linking different virtues of different peoples at different times.

Taking bath at 5 O'clock and offering pooja may be a virtue in one setting, whereas working on a machine or

performing caesarian section a 5 O'clock may be a virtue in another setting. Vegetarianism may be a most

respected virtue in one community whereas the eating of raw fish may be inevitability in certain regions.

Alcohol may be a taboo in some cultures but a daily routine in other culture. Similarly after the death of one's

husband one getting married to the husband's brother called NIYOGA could be a social norm in one epoch but

unthinkable in the other. Even the custom of sacrificing animals as a matter of reverence to God may be held

high at one time and condemned at the other.

NAMASMARAN transforms the individual and social consciousness and makes it trans- historical and trans-

geographical. NAMASMARAN makes the consciousness rise above regional, linguistic, national, cultural and

other differences. NAMASMARAN thus helps us rediscover and realize the unity of the essence of past, present

and future virtues as well as the essence of virtues world over.

This is coupled with three processes 1) the appreciation and respect for the essence that unites and 2) flexibility

and consideration about the manifest forms of what others consider as virtues and 3) appropriate modifications

in different virtues if and when required and feasible in different situations in the direction of global unity.

NAMASMARAN AND HATHAYOGA

Hathayoga is a discipline, which has emerged as a byproduct of the pursuit of self-realization. Hathayoga

describes the eight aspects of human endeavor by which man can experience transcendental existence or his true

universal self.

In Hathayoga there are many schools which emphasize on subjective sensation of bliss as well as various

achievements referred to as SIDDHIS. In recent times Hathayoga is practiced and preached by many as a means

of acquiring physical health, peace of mind, proportionate physique, memory, ability of concentration, stamina

etc.

Besides, since Hathayoga is also taught and learnt on commercial basis it has become a means of reaching a

certain respectable social status and earning money. Many times it is aimed at ensuring success in processes of

selection (by getting certificates, degree etc.) in job interviews. Another characteristic of Hathayoga as practiced

today is the inaccessibility; of conducive surroundings as well as sufficient place for its practice. Thus one can

easily see that Hathayoga like any other luxury has become inaccessible to majority of the toiling humanity.

Thirdly, the relevance of the feats achieved by Hathayoga is totally blurred. In other words it is not clear as to

how much of the achievement of Hathayoga in individual life such as physical health and mental peace can be

expressed into the social transformation or social welfare.

In today's society therefore the discipline of Hathayoga needs to be rebuilt on the foundation of spiritual

wisdom and scientific reasoning. It is required to be charged with the power and quality by virtue of which it

can catalyze the individual development and the social development simultaneously.

This can be achieved by NAMASMARAN. This is because NAMASMARAN helps the individual to discover

and experience the "selfless self" around which every activity in the life can be organized. In short,

NAMASMARAN helps one to give dimension of universal welfare and selfless wisdom to every act in every

field of life including Hathayoga.

NAMASMARN AND MIRACLES

Whenever an individual performs anything which is not possible for the vast majority or anything that cannot be

explained by known laws of nature then we call such a thing a miracle. Mythologies from most of the parts of

the world are full of descriptions of miracles or miraculous feats. Even the spiritual traditions are full of those

individuals who have been said to have performed miracles. There are many accounts, which describe the

miracles or wonders of nature. There has always been a halo of mysteriousness surrounding the miracles. The

stories of miracles ignite the flame of curiosity, charge the sense of wonder and sometimes stimulate the

obsession to possess miraculous powers. In many individuals the thoughts of miracles culminate into the

developments of the delusion that they actually possess miraculous powers. Many individuals misuse the sway

that the miracles have on the minds of people and indulge in out cheating as in the case of many fraudulent so-

called demigods. Many individuals subject themselves to the abject designs of exploitation such cheaters as a

result of awe and fear about the miracles. Thus, in many instances miracles do not remain mere entertainers of

innocent individuals. They become truly vicious enemies of mankind.

It must be appreciated that just as lust for one rupee and lust for hundred rupees are not qualitatively different,

the pursuit of miracles and the pursuit of material gains do not vary in terms of pettiness. Similarly the

arrogance born out of miraculous powers is not different from that born out of material gains in terms of the

degree of ignorance and spiritual void. It also must be realized that the coercion and oppression involved in

subjecting others to material powers is not different from the same involved in subjecting the others to powers

of miracles. Lastly it must be understood that foolishness and illusion involved in prostrating in front of material

powers is in no way different from the same involved in surrendering to the powers of miracle.

It may be clear from the foregoing why the classical spiritual texts condemn the pursuit of miraculous powers

(Siddhis). It must be appreciated that pursuits of such kinds are evident in day to day life and in different fields.

These have led to a chaotic interaction of otherwise mutually beneficial forces, thereby bringing the human

civilization in peril.

NAMASMARAN is unique in the sense that it sets aside every kind of petty pursuit and helps the individual to

become selfless even if an individual starts NAMASMARAN with an initial purpose of petty gains. Later on as

he spends time in the practice of NAMASMARAN, he gets freed from that initial, petty pursuit. This is because

NAMASMARAN is qualitatively different from techniques giving immediate material benefits. In short,

NAMASMARAN saves us from the awe, fear or temptation of miracles. This is very important because if

miracles become tools of exploitation, goals of pursuit or objective of worship then they can be as destructive

and detrimental as any other petty thing. Miracles in themselves are like any other object of acquisition and

hence can be conductive to the downfall and destruction in the absence NAMASMARAN.

NAMASMARARN AND VIOLENCE

Living in the interest of one's own liberation as well as global liberation is in itself non-violence. Non violence

in other words are the feelings, thoughts, actions springing out of selfless mind with concern for the welfare of

the world. Non

violence can also be looked at as the feelings, thoughts and actions born out of totally non-subjective or

impersonal considerations.

According to many, non-violence pertains to avoidance of or abstinence from the actions or thoughts, which

may harm or damage other individuals. If we look at this with intense commitment them it can be easily clear

that life without such thoughts and actions is impossible.

The slogans and propaganda of non violence advocating non killing of animals or non participation in the wars

without reference to context is not only unrealistic but is also non egalitarian, non scientific, absurd and

sometimes full of ill intentions. This sort of non violence can make one's life absolutely miserable and totally

neurotic. It must be appreciated that avoidance of killing is not only impossible but it is unscientific. It is

unnatural because it lays emphasis on non killing. Conceptually this is quite fake and dependent on the

assumption that death is an evil and must be avoided. In actuality birth and death are part and parcel of the

cosmic panorama. Therefore just as it is ignorant and cruel to kill someone or to harm someone for personal

gains, it is ignorant, foolish and cowardly to attempt to avoid the killing (in vain) out of subjective feeling. Non

violence therefore must be seen as equivalent to becoming more and more selfless and more and more objective

in one's perspective, thinking and actions. This is what is achieved by the practice of NAMASMARAN.

Other methods of self-realization are not considered inferior. The author however wishes to point out that in

most of such methods traces of subjective thinking can still persist. In other words even if person conquers

killing instincts, sexual desires, the emotional attachment, the desire for possessions and so on and so forth still,

some particular idiosyncrasy usually remains and later assumes monstrous dimensions. This is because even a

trace of subjective perspective tends to prompt the person to dictate or design arbitrary plans for the rest of the

world. Therefore, to avoid this and to allow the cosmic desire to manifest through one's selfless state, vision and

deeds the practice of NAMASMARAN is essential and extremely useful. The actions, which follow through a

man deeply, submerged in NAMASMARAN are sure to be selfless, objective and full of cosmic wisdom.

Moreover practice of NAMASMARAN can most effectively and universally avert the need to kill any being as

the new era of global harmony would be ushered in the world.

NAMASMARAN AND FAITH

Most of our activities are knowingly or unknowingly centered on faith. Thus, there is faith in our mind about

our parents, our children, our acquaintances, our teachers, our doctors, and so on and so forth. Many

transactions involving billions of dollars take place on the basis of faith. Even our pets show faith in us and vice

versa.

However, the development of analytical thinking, the pursuit of intellectual verification, the passion for

intellectual conceptualization, the advent of accumulation of factual information etc, though have benefited the

mankind tremendously, have also led to disintegration of interpersonal faith and trust. In

the process of being inquisitive about facts and principles governing them, the mankind has inadvertently

become skeptical and suspicious about the finest of reality, viz. the intrinsic unity of mankind. What is the

solution in such case? Can we abandon the intellectual and technological gains and go back to the state of

ignorance? This is neither feasible not advisable. The movement of history cannot be reversed. It is obvious that

attempts to reverse the historic process are bound to go in vain or may even prove counterproductive. The

answer is to conquer the intellect and intellect born skepticism. This can be done by the revelation or

rediscovery of the intrinsic unity amongst man by practicing NAMASMARAN.

Here it is advisable that we understand the real meaning of the word faith in philosophical parlance. The

Sanskrit word for faith is "Shraddha". Traditionally total faith either in God or in the 'Guru' is equivalent to total

submission of ego or total surrender of oneself. In today's times when the intellectual processes have grown so

much that they govern the human behaviors, the only way to achieve dissolution of one's petty self is

NAMASMARAN. This is because there is always a possibility that in absence of NAMASMARAN i.e. total

dedication to the name of God one may devote oneself to the thoughts of convenience of either one's own or

somebody else's. Some stages of human development with respect to faith are as follows. The first is the one in

which the person, his/her thoughts and his/her actions are centered on his/her petty self and flow automatically

in total lack of awareness of his true self. The next step is beginning of awareness of one's true self in terms of

love and compassion for the others and struggle for a more just world. This is associated with chanting of the

name in some set ups but not in all. The next step is the one in which the person realizes the true self to be

synonymous with the name of God or the greatest truth to be anchored to with maximum priority; the actions,

being by product of this state. Subsequently the global unity and the continuity and the individual being are

unified and the person loses the subjective existence in terms of subjective thinking, plans and attachments. At

this point of time it becomes evident that the governing mechanism for the body is life. The governing

mechanism for life is consciousness and the governing mechanism or the fountainhead for the consciousness

(i.e. the soul of the consciousness) is God or cosmic consciousness. It becomes evident that one who is

submerged in the ocean of love and drowned to "death" as regards his petty life, surely and at once springs back

with eternal life.

NAMASMARAN i.e. remembering the name of God is a process, which takes us from the firm illusion of

transient fragmented disunity to the realization of the eternal reality which unites and "governs" the universe.

One can easily appreciate that in today's world faith per se can be conductive to exploitation and or misuse by

some or submission to such exploitation by the others. However lack of faith in NAMASMARAN is equivalent

to unfounded faith in the fallible and subjective intellectual processes and can lead to vicious cycle of suspicion

and strife.

NAMASMARAN alone can rescue the ailing universe in such situation.

It is possible that this understanding of NAMASMARAN may not be profitable heritage and may be treated

therefore by some as an intellectual property which has turned into an intellectual liability. This kind of thinking

can be considered as the ultimate in suicidal and cancerous growth of unenlightened intellectual processes. But

even this can be subdued by the process of NAMASMARAN. This is because NAMASMARAN is an objective

power that can defeat easily the paper tigers viz. the unenlightened thoughts and actions springing from them.

In today's time with intellectual growth but selfish inclination one tends to be either governed by or governing

the other's minds and lives either directly or through various means of propaganda. This happens because of

hysterical responses to apparent surroundings. This is born out of ignorance and unawareness about true self.

This also can be overcome by practice of Namasmaran that can give freedom from this kind of enslavement of

some by the others. Thus total submission and devotion to NAMASMARAN is a key to personal and global

freedom and welfare i.e. Total Stress Management, Holistic Health OR SUPERLIVING!

NAMASMARAN AND RITUALS

Rituals are designed to facilitate the humane aspects in preference to the rest. Rituals serve to establish harmony

and coordination amongst the members of the community. Many rituals practiced in Hindus have direct

influence in terms of improvement in physical and mental health e.g. rituals such as "Sandhya" (Sandhya is a

prayer practiced in certain sections of Hindus. It involves chanting mantras, 24 names of Lord Vishnu and

pranayama useful in attaining holistic health) fasting, cooking of specific foods according to different seasons

and occasions etc. Rituals such a marriage ceremony, thread ceremony (Initiation ceremony of a boy to learn

the scriptures with commitment to apply the knowledge for the benefit of mankind marked by wearing a sacred

thread called ADNOPAVITAM), naming ceremony have importance in terms of order and amity in the society.

Rituals such as Diwali [festival of lamps indicating symbolically the victory of divine over the devil] , Ganesh

Chaturthi (the worship of Lord Ganesh the Lord of knowledge and enlightenment on fourth day of the ninth

month in the Indian calendar Bhadrapad) or such festivals in other religious are aimed at (should be aimed at )

spiritual rejuvenation. They are meant for overcoming frustration, irritations, ego tussles etc. and enjoy

humility, love and vigor in the memory of Inner Light i.e. God. Various incidences around which festivals are

organized are significant, inspiring and guiding. For example, celebrating the killing of the demon Narakasura

on the occasion of the festival of lamps i.e. Diwali helps the people reaffirm their opposition to INHUMAN

elements.

In today's context the social fabric all over the world is in a process of getting disrupted. This is either because

of losing the old wisdom embodied in the rituals as well as because of the hurricane of individualistic, petty and

superficial values. This has led to intellectual, cultural and moral discord. Thus, either there is total denial of

rituals or senseless, vulgar, absurd efforts to revive and re-establish the caricatures of the old rituals.

It is essential to extract the essence of the rituals and adopt them beneficially. This can be possible not by

merely reading the scriptures but by sharing the vision of the ancestors of mankind, which is possible by

Namasmaran. In the light of NAMASMARAN the rituals can be remodeled making them nonsectarian, without

losing the essence. With NAMASMARAN one can get the sap of culture which is pure and without the side

effects such as fanaticism, bigotry, cultural intolerance etc.

NAMASMARAN thus prevents callous and dehumanizing implementation of rituals by facilitating the

realization of the vanity, secondary nature of lesser importance of the external features of rituals about which

one can be wisely flexible. NAMASMARAN can also prevent the unenlightened and coercive efforts to either

annihilate rituals and wisdom therein or arbitrarily impose the rituals on the people of other religion/s.

NAMASMARAN AND DEATH

Where is zero? Where is nothingness? Where is death?

Zero is extremely important and gives meaning to the language of Mathematics and its branches, ubiquitously

spread throughout human civilization!

However if we carefully try to search the origin of the concept of zero, we find that it is an arrangement to

comprehend, explain and maneuver the fleeting phenomena! Existence of zero is only with relation to the three

dimensions and what we refer as; past, present and future; and their influence on our brain. We indicate with the

use of zero; the absence of a particular entity in that place and time with respect to us.

Actually; how can zero per se; i.e. nothingness exist? The moment we say zero, it implies presence of time,

space, and us.

In fact; the origination of the concept of nothingness and its designation in terms of zero, (though in relative

sense have tremendous practical value; in all transactions and scientific endeavors) have given rise to the

dreadful concept of end and death! In absolute sense; zero does NOT exist.

In fact; this realization gives us intellectual freedom from fear and hence great relief from the stress of

thantophobia - the fear of death!

Practice of NAMASMARAN is said to endorse this not only intellectually; but in terms of giving us a firsthand

experience of deathlessness, immortality and eternal bliss. One can verify this through one‟s own experience!

EXPERIENCE OF NAMASMARAN

NAMASMARAN is apparently a simple activity. But actually it is such a deep process; that it churns the entire

interior of us. It brings out to surface; our basal and despicable subconscious instincts and emotions; of which

we are not aware of; and we are shuddered when we actually become aware of! We are actually afraid of

ourselves and shattered!

NAMASMARAN is apparently a passive and unexciting activity; when compared with other activities

involving sports, politics, money, romance, freedom movement, charity, glamour, fame!

We can therefore feel let down in the world; by virtue of the glamour, glitter, fame, power etc received by

others! We can misinterpret this and feel that; as a result of NAMASMARAN; we have become defunct,

redundant and dejected!

These experiences are because of our ignorance of the scope and potential of NAMASMARAN. We actually

practice it indolently; and to escape from the search of truth and its expression! We practice it; mechanically

and parasitically in vain hope of petty gains and often get frustrated!

As we keep on running away from the roots of the individual and social problems; we prove ourselves morons

in front of those, who do not understand and hence ridicule and/or condemn NAMASMARAN!

The practice of NAMASMARAN; in awareness of the holistic perspective, thinking, emotions and actions;

evolving within; is a great achievement. It is empowering, enlightening and enriching.

It fills us with dignity and fulfillment! It takes us to the fulfilling and ultimate experience of individual and

universal blossoming!

NAMASMARAN AND BEAUTY

Beauty is that which gives happiness to one's eyes, other senses and soul.

Though it is said that 'beauty lies in the eyes of the beholder', there are some things which appear beautiful to

almost all of us.

Thus the eyes free of greed, lust, despair, jealousy, anger, anxiety, fear, hatred, cunningness, deception,

contempt, arrogance, irritation, frustration, indifference etc. make the face beautiful. The words of empathy

understanding, encouragement, re-assurance, selflessness make the speech beautiful. The expression of

quietude, peace, satisfaction, fulfillment, enthusiasm makes the face beautiful with universal appeal. In short,

genuine concern for the welfare of mankind, feeling of oneness with the others, consideration for the errors or

deficiencies of the others and the activities in the direction of global emancipation, make the personality noble

and beautiful.

These attributes result from the victory over the compulsion of one's stress (arising out of physical, emotional,

social, educational, cultural, financial and other difficulties). Stress when efficiently conquered, cannot mutilate

the inner as well as the outer beauty. Thus, in such situation the eyes whether picturesque or sunken, face,

whether proportionate or otherwise, speech, whether flowery or simple, manners, whether urban or rural,

manifest utmost beauty.

Everything in life can become beautiful, radiant and affable if and when it is born from or springs from the

divine fountainhead in one's own being. This is precisely what happens through NAMASMARAN (though it is

not the aim of NAMASMARAN).

NAMASMARAN AND HIS DESIRE

Suddenly in the New Year celebrations the noise changed into whispers and loud discussions.

The news had taken everybody by surprise.

Someone had noticed God Himself sitting on a nearby hillock.

All of them agreed that this was a wonderful opportunity and great boon to meet Him personally.

As they were approaching Him; someone said; “We always pray and put forth our demands and desire to God!

But won‟t it be wiser to ask Him; His desire?”

Even though it was unusual; ultimately all agreed on this point.

As they reached God; they prostrated in front of Him and saluted in their different ways!

As God asked them to tell what they wanted; all of them unanimously said; “This time; we have come to fulfill;

NOT our desire; but YOUR desire!

God laughed!

He said; “Thinking this way; is a great achievement! You have come closer to me! Actually „my desire‟

operates through you as „your desire‟; even if you are unaware of it!! Your awareness and concern about „my

desire‟ is also my desire! My desire is self sufficient and omnipotent! Instantly it becomes a reality!

In this New Year and the years to come; the practice of remembering me i.e. remembering your true self (called

jikra, jaap, jap, sumiran, simaran, NAMASMARAN) would spread in all the continents, nations, provinces,

cities, villages, homes, institutions, industries, hospitals, farms and every nook and corner.

Further; this practice would not be aimed at petty gains! It would be selfless! It would blossom into holistic

perspective, policies, plans and programs and their implementation! The spiritualism and materialism, theism

and atheism would be culminated in holistic renaissance, superliving or individual and universal blossoming!

The profundity and prosperity would go hand in hand!

Individualism and socialism would be culminated in; Self realization and SAMSHTI YOGA; respectively!”

The people were thrilled to hear all this!

However; one of them, who was very curious to know; how this could happen; asked; “But how would all this

happen?”

God said; “75 trillion cells unite and live in unity, complementarities and harmony in human body! Every cell

participates in its own well being and also the homeostasis i.e. wellbeing of the individual! In this same way;

every individual; from every nook and corner of the world; would participate simultaneously and inseparably;

in his/her own wellbeing as well as that of the universe!”

NAMASMARAN AND SOCIETY

Total stress management, Delight of unity, Globalization, Maan Ganga, Soliloquy of a media person,

Maya Siddhi Stress Technology, Caste system, Jap, jaap, jikra, sumiran, simaran etc

TOTAL STRESS MANAGEMENT

Total Stress Management (total well being, holistic health, superliving or holistic renaissance) includes holistic

perspective, policies, plans, programs and their honest implementation.

Some of us argue that we (and others) undergo stress because of our past deeds ('poorva-sanchit' or 'prarabdha');

and hence we should accept stress as God‟s desire and be happy. This logic is applied to the social evils as well.

They ask; can we be happy even if all the material needs are granted? Can they give total fulfillment of life?

The answer is “We may not be happy; and fulfilled; merely by the material pleasures themselves; unless; we are

oriented to our true selves.”

Are we not unhappy because of our ego?

The answer is; “Ego is a root cause of unhappiness. But material needs have to be optimally fulfilled; to

eventually transcend the ego.”

Isn‟t the world UNCHANGED; even when so many great people toiled for its improvement in the past? Aren‟t

such efforts useless and futile?

The answer is; “It is true that the world appears „unchanged‟ because; our vision is still shackled in our own

biological limitations. But as and when we transcend these limitations; we „see‟ the benevolence of the great

people and their efforts may no more appear futile!”

What is the use of such efforts; if we have to leave everything; when we die?

The answer is; “There is no „use‟; if look for any „use‟ in a utilitarian manner; and if we are convinced that we

are simply mortal beggars! But this work itself becomes a source of ambrosia for one and all; as we steadily

experience our own immortal self!”

Many of us; become either the victims or the causes of STRESS; even if; otherwise they are well meaning,

polite, gentle, charitable, innocent, honest and good in general!

For others; Total Stress Management is an essential and holistic expression; of the empowerment and

enlightenment of NAMASMARAN; in personal, family, occupational and social life; like oxygen, which they

breathe; without any expectations and questions!

They say; "If the social problems are due 'poorva-sanchit' or 'prarabdha', then; our efforts to solve them,

impulsively and compulsively; is our 'poorva-sanchit' or 'prarabdha! They say;"Total Stress Management" is an

inevitable part of their essential daily routine!"

Interestingly; those practicing, promoting and propagating NAMASMARAN; as well as; those not doing so;

actually participate in; Total Stress Management (total well being, holistic health, superliving or holistic

renaissance); by contributing; the fervor, motivation and driving force; and analytical, operational and

technological skills; respectively.

DELIGHT OF UNITY

Many of us are convinced that NAMASMARAN takes us from subjectivity; to objectivity, to the root and seed

of universe and to immortality”!

However many of us question about its uniqueness, supremacy; and its insistence and generalization.

Thus; some of us feel that there are many people who do not practice NAMASMARAN; yet serve the universe

in different ways e.g. through; scientific and technological research and social service. Some of us feel that;

consideration of the merit of other ways of self realization; is also important.

It is true that the creative geniuses in different fields contribute to the universal blossoming without practicing

NAMASMARAN. But it is they; who have to express if or not they reached the final destination viz. the

experience of immortality (AMRUTANUBHAVA); like Saint Dnyaneshvar.

As far as the merit of the other ways of self realization is concerned; it is for those who have experienced

immortality or are convinced to reach immortality through those ways; can preach them.

For us, who are convinced about NAMASMARAN and its scope and potential; it is fair to practice

NAMASMARAN steadfastly and share (not preach) the vision, conviction and/or experiences; with others,

without being critical about the other ways (about which, we have no experience).

But suffice it to feel and express; that ultimately all ways converge to the universal harmony and eternal reality.

NAMASMARAN AND ITS GLOBALIZATION

Disciple: Master; we don‟t see any great improvement in ourselves. Thousands of people apparently not

practicing NAMASMARAN are far better than us in behavior and their service to mankind. If this is so; then

what is the sense in trying to globalize NAMASMARAN?

Guru: My dear! Don‟t compare yourself with others. For exact comparison we need the samples with same

species, sex, age, occupation etc; so that the comparison becomes meaningful. Thus those who do not

apparently practice NAMSAMARAN; but are “better”; could actually be oriented or connected with NAMA in

some other way; or they might have actually practiced NAMASMARAN; in their previous lives. Hence; you

should not compare yourselves; with others. You are on right track and are improving; though the improvement

may not be as per your expectations; or to your satisfaction!

If your efforts to globalize NAMASMARAN; are adulterated with condescending attitude to “improve others”,

then you are bound to face above disheartening questions. You may become uncertain, shaky and diffident

about what you are doing. You may get hurt and frustrated; or even feel guilty!

Remember; globalizing NAMASMARAN is and has to be; as natural and as consequential; as the light of a

lamp; or the fragrance of a flower! It has to be with the understanding; that NAMA is already global; universal,

cosmic and beyond time; though; its manifestation as NAMASMARAN; and its benevolence in other forms;

manifest at appropriate times and individuals! This often appears (of course erroneously) to us “our

achievement”!

Disciple: Thank you Master! Now I seem to understand the relationship between NAMA and NAMASMARAN

and our role!!

MAAN GANGA GONDAVALE

Maan is an area; in the state of Maharashtra, in India. The districts; sharing this area; are Satara, Solapur and

Sangli. Gondavale (India, Maharashtra state, Satara district, Maan Taluka) is surrounded by places such as

Dahivadi, Pusegaon, Koregaon, Mhasvad, Aatpadi, Satara, Phaltan, Maini, Vita, and Tasgaon. It is about 60 to

100 km from Sangola, Pandharpur, Pune, Sangli, Miraj and Mahabaleshvar. It can be reached from Mumbai,

Panvel, Vashi, New Mumbai, Lonavla, and Thane; by road; in about 5 to 7 hours by express highway.

Millions amongst us visit Gondavale with inexplicable and utmost attraction, love, devotion, dedication,

reverence and innate piety; towards the incarnation of ultimate truth viz. Sadguru Shri Brahmachaitanya

Maharaj Gondavalekar.

Many of us participate in the daily activities (conducive to individual and global blossoming) called

NITYOPASANA (nitya = one which continues uninterrupted and upasana means getting nearer to God or

truth). Some of us are involved in daily maintenance and management; while others are active in programs such

as ANNA DAN (serving blessed food i.e. PRASAD) and GOSEVA and GOGRAS (caring and feeding the

cows).

All these activities are commendable! We salute the reverence with utmost respect.

But in spite of all this; the plight of the river Maan Ganga, where Shri Gondavalekar Maharaj spent his

childhood; brings tears in our eyes! The miserable and pathetic condition of Maan Ganga on the banks of

which; Gondavalekar Maharaj played during His childhood, hurts and disturbs deep inside!

A feeling of guilt creeps in the mind prompting that; neglecting Maanganga amounts to; disregarding our own

reverence towards Shri Gondavalekar Maharaj! This is especially so on the background that the area around

Gondavale; is drought affected and the importance of healthy river cannot be overemphasized!

It is hoped that NAMASMARAN would inspire and motivate our conscience, wisdom, talents, expertise,

managing capacity, technical skills, and coordination amongst many; to start and expedite the actual process of

healing and revival of Mother Maanganga! It is hoped that as a result Mother Maanganga would nurture us

with; not only water but the spiritual nectar for centuries to come and regenerate and rejuvenate us!

SOLILOUQY OF A MEDIA PERSON

If I; a media person; were to introspect honestly; then I would make the following statements.

The media has to be realistic. Reality transcends what merely appears. Reality embodies the unseen

undercurrents of blossoming future; amidst what is apparent, confusing, depressing or maddening! Media has to

express explicitly and convincingly; the realization of the sublime aspirations of the people of the world.

But this is not easy. We the media people; like all others; are usually dragged by our instincts, passions,

temptations, vested interests, pressures and so on. We are more likely to get enamored by the glamour and

glitter; as we are always exposed to it!

We are impressed and adversely influenced by the people, their weaknesses, their fallibility and their values

based on superficiality and pettiness. In turn; we may also; be influencing them with our values!

As a result; we spread the weaknesses and weakening and perverting values through powerful media to rest of

the society, the readers, the listeners and the viewers!

In fact we; the media people; seem to be caught in the unending pressures of the glamour, glitter, petty politics;

opportunism; and power, nuisance value, cynicism, personal temptations and so on.

We seem to lose the vision of blossoming; of our own and that of the mankind, in the course of our job! We

seem to get degenerated in that sense!

But it is important to note that everyone including us, the media people; who are shrouded by the forces of

degeneration; have a definite and realistic hope!

This realistic hope comes from NAMASMARAN, which is remembering our true self. NAMASMARAN can

protect us; the media persons just as everyone else; from the disturbing and stupefying illusions and delusions

created by rapidly changing environment inside and outside!

MAYA SIDDHI STRESS AND TECHNOLOGY

Technology has made many things, thought to be impossible in the past; easily possible!

In common language these technological feats could be conceived and appreciated as extraordinary

achievements. In spiritual tradition such achievements (though through different means and ways) are called

SIDDHIS.

ADWAITA philosophy refers to the internal and external universe as MAYA or MITHYA, to indicate and

convey its changing, fleeting and hence deceptive nature. I conceive MAYA as relative reality as distinguished

from absolute.

Technology validates this perspective in many ways.

It is through technology (modern siddhis) that we realize that; on the one hand; what we „see as reality‟ in the

immediate vicinity with naked eyes; is only „apparent‟; what we „don‟t see‟ e.g. electromagnetic radiations is a

„reality, which is not apparent‟.

The transmission of news on the news channels of electronic media; validates with great impact, that every

situation, every person, every success or failure and every moment, are ephemeral, transient and fleeting!

The internet highlights the fact, which is not appreciable to otherwise intelligent mind; that millions of people

are reading and thinking about what is uploaded; and millions of people are engaged in different activities

beneficial or harmful to mankind.

It is however necessary to appreciate; that whatever is apparent through technology is also fleeting and

superficial. In other words, it is also; relative reality and not absolute!

In fact, my hypothesis is; technology can create; illusions, delusions, hallucinatory effects; leading to pleasant

and unpleasant feelings, elation and depression and also schizoid and multiple personality like behavior. This is

due to the larger than life and hence unrealistic presentation of movies, serials, reality shows, advertisements

and even news and other reports!

The technological feats (siddhis) thus can unveil the maya on the one hand and create far more illusory,

deceptive and destructive “replications of MAYA” on the other!

What is absolute?

We find ultimate culmination of our life in the absolute or cosmic consciousness. It is in this cosmic

consciousness that we experience the ultimate of bliss, peace, and harmony; and the way to this “absolute” is

NAMASMRAN! We should not believe, disbelieve, accept or discard this; blindly; but verify this conviction;

on the basis of extensive study, discussion, contemplation and most importantly, the practice!

CASTE SYSTEM

Merely belonging to different castes, different religions or merely following certain customs, which are running

through the generations in a family and a community etc. do not make us discriminatory, unjust, prejudiced and

communal; and does not produce STRESS of communalism!

According to the world book dictionary, communalism refers to self-governance of a commune or communes

and this is a kind of federalism. Communal means related to commune.

In Sanskrit there is a SUBHASHITA

PINDE PINDE MATIH BHINNAH

KUNDE KUNDE NAVAM PAYAH

JATO JATO NAVACHARAH

NAVA VANEE MUKHE MUKHE

The meaning of this SUBHASHITA is simple and enlightening. It boosts the spirit of tolerance.

It implies, every individual has different intellectual capacity, every source of water contains water with

different characteristics and composition, every community has different tradition; and different linguistic

expression is present in every individual mouth!

But in India this word has different connotation. In India, communalism implies disproportionate pride, concern

about one‟s caste, tribe, religion or any such group and disproportionate contempt, hatred and prejudice about

those of others.

This is almost always associated with practices harmful to others. Communalism has become an everyday

problem. It has infiltrated every walk and every stratum of life; like a cancer. Thus political parties, a variety of

unions, various organizations etc and associations are diseased with communalism. Similarly, policies regarding

employment, promotions, admission to different educational careers, competitive examinations in almost every

sphere of life have been infiltrated by communalism.

To understand and overcome the menace of communalism and bring about harmony and justice in society

effectively; we have to understand the caste system and the caste specific job distribution that has come into

existence and remained for centuries and the emergence of religions and their impact on social life. In this

article; we will consider the development of caste system.

In my view, (of the emergence of caste system that disapproves the conspiracy and exploitation theories) the

caste system in India was based on the physiological principle of homeostasis where many different type of

cells perform different functions so as to maintain constancy of internal environment and thereby health of the

organism.

Secondly it was based on the principle of a variety, complementarity and harmony in nature. Thus the

emergence of caste system was based on the observation that neither in body nor in nature the individual

components perform the same work or job. In fact this kind of “equality” is dangerous. Complementarity of

components is important and conducive to health. This entailed distribution of different jobs. This distribution

of the jobs initially depended on the capacity.

However the distribution of jobs gradually became independent of the capacity and started depending on one‟s

caste. How could have this happened?

Firstly, it appears to me that this took place because of the observation; that the tissues performing a particular

function in body; give rise to the cells with the same functions.

Secondly; there is heredity in nature. The mango tree gives mango fruits, banana tree gives banana and coconut

tree gives coconuts. The offspring of a tiger is tiger and offspring of a cat is a cat.

Thus the fact the tissues give rise to daughter cells performing the same function and the plants and animals

reproduce their own replicas; was probably extrapolated to the human society.

It must have been thought that such heredity must be working in human beings also. In fact, such extrapolation

must have been buttressed by the observations that children do carry the traits of their parents which may

include, from mathematical talents to musical skills, besides physical constitution and looks. In fact even today

we use expressions such as “There is music in his blood”, “There is acting in his blood” “There is business in

his blood” and so on. These expressions are based on observations of centuries. So every community was seen

or perceived as a particular organ or tissue, which would give rise to specific type of cells; and sub serve the

homeostasis in the organism viz. holistic welfare or blossoming of the mankind!

The second reason for this change must have been due one of the most prevalent concepts viz. KARMA

PHALA SIDDHANTA. In Marathi this is expressed as KARAVE TASE BHARAVE. In English this is

expressed through “As you sow, so you reap”.

This concept gives a basis for why a particular child is born in a particular community or caste. This led to the

notion that those who are born in a particular caste are born according their deeds in the past life. This lent a

conceptual foundation for the stability and continuance of the caste dependent job distribution. So every

individual in a particular community, caste, sub caste; was conceived as a particular individual cell in a tissue.

Now it can be appreciated why there were restrictions on all the communities (analogous to organs or tissues) to

do a particular job.

Obviously this was to achieve social homeostasis (analogous to homeostasis in an organism). Clearly this was

to avoid competition based on petty selfishness and unabated personal ambitions, which could, jeopardize the

welfare of a society (analogous to endangering the homeostasis and life of an organism because of different

tissues competing to perform the same functions).

The caste system also had one more and important aspect and that was punishment at local level. This

punishment depended on the nature of “crime” or “sin” and the verdict of the traditional beliefs, conventions

and consensus. This particular system included the punishment of out casting.

Out casting means; removing out of the community. The person or a family could not live in; and get any

facilities from their community. There was total noncooperation. This was a kind of imposition of sanctions.

It is well known in India that the father and mother of the world famous saint of 12th century, saint

Dnyaneshvar were out casted and forced to commit suicide; for their “crime” of going against the then prevalent

conventions.

Those who were out casted were condemned to live as the outcaste. This system of giving “justice” by

consensus; apparently did not have any provision for the upward traffic of the out casted “lower” castes, who

actually were not merely the conquered people or slaves. They included the “upper” castes individuals and

families, which had to enter into “lower” castes because of what was then considered a “crime”.

However one does not know with certainty whether there were any ways of absolving from those so called

“crimes” and promoting to “upper castes”.

Today most of these “crimes” may not be considered as crimes, blunders or even mistakes; because of the

individualism, superficiality, pettiness as well as ideas of (right as well as wrong) freedom.

It appears that these castes, which were forced to live outside the villages, were declared untouchable. Due to

the same notion of heredity, which consolidated caste system, their progeny was also considered inferior and

forced to stay out of the village border, was made to accept dirty jobs and were declared untouchable. This is

why; many villages in India used to have and still have; in many regions, the formerly untouchable people

staying beyond the boundaries of the villages.

The caste system has been primarily a result of all that has been said above and NOT A CONSPIRACY; though

it became unjust and perverted; through the subsequent influence of other factors such as vested interests,

misuse of cultural superiority and authority, emotional blackmailing, exploitation of gullibility, religious

persecutions, outright sadism, brutality, foreign invasions, forcible conversions, fear of the unknown, fear of the

society, etc.

It can be clearly understood from the foregoing that the caste system in India which deteriorated into

increasingly unjust and grave perversion; was to start with; NOT A CONSPIRACY; as is made out to be by

many misguided individuals.

The theory that it was a conspiracy; can prejudice and mislead; the young and innocent people; and can create

division, hatred and strife; amongst different castes. It can generate and aggravate the vindictive attitude of

vengeance amongst some and the morbid sense of guilt in the others.

But since it does not go to the root cause; it cannot solve the burning problems of the billions. In fact this has

been vindicated by the turbulent history of many ad hoc measures; such as; reservations and other caste-caste

interactions in India in last several decades.

The fact that the caste system did not develop as conspiracy can be clearly evident if following points are

considered.

1) Caste system to be the conspiracy has not primarily been a result of political wars or religious wars also. The

subsequent influence of such factors; however; cannot be entirely denied.

2) Political, dictatorial, oppressive, exploitative reasons appear too simplistic to explain the phenomenon of

casteism and untouchability, which has spread all over India and in every nook and corner of even the interior

most aspects of country (which were ruled by extremely different rulers with extremely diverse backgrounds).

3) Caste system has not been a conspiracy; because; it has not been primarily a result of winner-loser

relationship. If that had been the case then there would not have been as many restrictions on certain “upper”

castes as have been there in India.

4) If there had been winner loser relationship between two groups then one would have found fairly uniform

characteristics amongst “upper” and “lower” castes. This is not so. Everyone would agree that there are people

with very low capacity in so called “upper” castes and there are people with far greater capacity in so called

“lower” castes. In fact almost all types of people are seen in all the castes. This applies not only to capacity but

also to morality and social commitment.

5) The skin complexion of the individuals from “upper” castes and “lower” castes is also not uniform. Thus

Brahmins are not uniformly fair in complexion and the “lower castes” are not uniformly dark in complexion.

6) Caste system was not based on equality. But it was basically and to start with not based on inequality,

injustice and exploitation also. It was based on; as is said earlier; the interpretation of homeostasis, heredity and

complementarity, and its extrapolation to society, social harmony, social stability, social order and optimal

social blossoming in holistic health.

7) In the ancient times; most of the rulers and great scholars were NOT brahmins and the scriptures were the

products of consensus and any particular community.

It has to be appreciated that because of this, even as most of the saints did not practice caste discrimination,

religious discrimination or any kind of discrimination for that matter, they did not condemn or allege the Indian

scriptures with malicious and vicious intentions.

These scriptures (MANU SMRUTI, PARASHAR SMRUTI, VASISHTHA SMRUTI, NARADA SMRUTI,

and YAJNAVALKYA SMRUTI) were codes of conduct for different age groups, different professionals, and

different members of the family etc.

This was because they knew that by condemning them, the old wisdom of social homeostasis would be lost and

by supporting and practicing it; the exploitative, coercive and inhuman element would be justified and would

continue.

For this reason they chose the middle way. The saints did not make any disruptive and provoking statements;

because they knew that this was not the solution to the evils of caste system. They knew that the solution to the

evils of caste system lied in the opening of the floodgates of enlightenment and empowerment for one and all.

This is why, without making any stunts and gimmicks they spent their lives in trying to open the floodgates of

enlightenment and empowerment for one and all.

They suffered during their lifetime because of the harassment from callous, rigid, orthodox and inhuman

conservative elements; and centuries after their death; still continue to be misunderstood, misquoted,

condemned and ridiculed by many misguided elements.

From the work of the saints it appears that the saints had diagnosed the flaw in the caste system; and hence

foreseen and predicted; the end of caste system (without losing the essential concept of social homeostasis)

through generalized enlightenment and empowerment; irrespective of caste, religion, region etc, which is of

paramount importance and inevitable and indispensable (but neglected) in really annihilating the castes even

today.

The major flaw; in the caste system that rendered it extremely exploitative, coercive and inhuman; is the

omission or ignorance of i) Human beings are different from tissue cells; by virtue of greater freedom and

flexibility ii) mango, coconut, tiger and cat do not have the choice and freedom to transcend their mango-ness,

coconut-ness, tiger-ness and cat-ness. In contrast human beings have this potential and hence must get choice

and freedom to transcend their caste characteristics, the process which is called enlightenment or self-

realization.

The saints seem to have realized that the children are not of the parents (to get exactly the same characteristics

or to be blamed for the “sins” of their parents), but they come through the parents.

The saints also seem to have realized that it is a great fallacy to condemn someone as sinful; merely because of

being born in a particular caste; and punish him/her for the so called sins/crimes of the past generations or past

lives.

The purpose of this article is not to glorify or to condemn anybody, or to describe the detailed history of caste

system but only to i) conceptualize the theory of the emergence of caste system based on the understanding

physiology and ii) having gone to the root of the caste system and the main determinants of the caste system;

take it to its logical end by blossoming everybody; at individual and global levels in every possible way!

This implies that everything coercive in caste system would come to an end and the wisdom of harmony and

complementary would continue.

It is very true that one of the worst types of stress; is stress due to exploitation. Physical, sexual, emotional,

intellectual, social, economic and political exploitation makes us miserable.

But isn‟t it true that even as we get exploited, we do not resist the exploitation either because we are unable to

fight back or because we are not serious enough to fight back? Isn‟t it true that we are used to exploitation and

have come to terms with it? Be that as it may; if we wish to conquer the stress resulting from exploitation; then

we have to learn the root causes and also the mechanism of how we get trapped in exploitation.

The first and foremost thing is that we have to understand that we are never; “mere exploited” or “mere

exploiters”. We harbor within us; an exploiter and an exploited simultaneously. We are never; mere Brahmins,

kshatriyas, vaishyas and shudras. We harbor within us a Brahmin, Kshatriya, vaishya and shudra;

simultaneously within us. In fact; any such division; in terms of class and caste in the society; even though

tempting; is simplistic and superficial. It never takes us to the roots of stress from exploitation and the solutions

to conquer it.

If we study physiology, then we would realize that we have different control mechanisms, which control our

thinking, feelings and our behavior. Thus we have prefrontal cortex and the sensory, motor and association

areas of brain, limbic and autonomic nervous system, sub cortical brain and neuroendocrine parts, and

endocrine, metabolic and spinal mechanisms in order of evolution.

Our perspective, thinking, feelings and behavior; in individual life and social life; are characterized; by which of

these control mechanisms is predominant in our life; and in the life of majority; respectively!

Roughly speaking; predominant control of prefrontal cortex and the sensory, motor and association areas of

brain; makes us Brahmins. If we are predominantly governed by limbic and autonomic nervous system; then it

is being kshatriya and if we are being predominantly governed by sub cortical brain and neuroendocrine parts,

then it is being vaishya. If we are predominantly governed by endocrine, metabolic and spinal mechanisms, then

it is being shudra.

If we are governed by endocrine, metabolic and spinal mechanisms, then we are bound to have prevalence of

exploitation, pettiness, jealousy, hatred, fanaticism, fascism, lust, cruelty, crudeness of every kind;

inconsiderateness, indifference, intolerance, selfishness, sectarian perspective, violence, treachery, cruelty,

betrayals, cheating, crimes, filth, diseases, and accidents and so on in our individual life and; if we are in

majority then in social life! In other words we are bound to create hell for ourselves and others.

Let us be clear that no amount hue and cry can bring about blossoming in our individual and social life when we

ourselves are predominantly governed by endocrine, metabolic and spinal mechanisms (lust and pettiness) i.e.

being SHURDA. If we are predominantly shudra; then we are not likely to oppose exploitation. In fact;

knowingly or unknowingly we are likely to promote our own and others‟ exploitation.

What would happen if we rise from shudra life into vaishya and kshatriya life? Would it bring about harmony

and happiness in our life; in absence of predominance of the sensory, motor and prefrontal cortex of the brain?

Predominance of vaishya and kshatriya controls; in our life; gives us material progress (increase in ideas,

innovations, trade, industry, import, export, technology, crafts and arts, and military strength and so on) in

individual and social life.

But individualistic, selfish, competitive, restless, ambitious, subtly exploitative and subtly violent trends

multiply in individual and universal life.

The external ornamentation would increase. The glamour increases. The glitter increases. The pomp and pride

multiply. But all these flourish without the holistic approach that involves inclusive growth! Hence; fragility,

fickleness, impatience, pessimism, cynicism, suspicion, aloofness, irresponsibility, recklessness, belligerence,

vagrancy, chaos, cacophony, separations, divorces; and subtle, silent, sophisticated, cunning and organized (in

addition to crude violence) violence towards one‟s own self and others; in individual and universal life increase!

Hence we need the predominance of the control of prefrontal and sensory-motor cortexes i.e. Brahmin element

i.e. the control of conscience and enlightenment in individual and social life! We can conquer the stress of

exploitation in individual life and by becoming a majority in the society; we can conquer the stress of

exploitation in society.

In other words; we would conquer the stress of exploitation by Total Stress Management embodying individual

and universal blossoming; even as shudra, vaishya, kshatriya and Brahmin elements are inevitably present

within us; and in the society; through the predominant control of Brahmin within us.

But how to achieve the predominance of BRAHMIN or BRAHMANA control or control of prefrontal, sensory

and motor cortexes?

This is achieved by a continuous process of conscious evolution through NAMASMARAN (and other adjuvant

means according to different cultures; from childhood).

This is associated with blossoming of the perspective, thoughts, feelings, aspirations, conceptions, articulations

and overall behavior conducive to individual and global blossoming. Holistic politics, holistic economics,

holistic education, holistic health, holistic medicine, holistic agriculture, holistic industries, holistic trades,

holistic banking, holistic art and literature, holistic sports and overall holistic way of living; become reality in

the process of being controlled by the BRAHMIN or BRAHMANA element within us; or becoming

BRAHMIN or BRAHMANA. This invariably associated with vitalization, promotion, regulation, coordination

and harmonization of the KSHATRIYA, VAISHYA and SHUDRA elements; inside and outside; and

blossoming of individual and universe, as envisaged by Saint Dnyaneshvar of Maharashtra!

We all; irrespective of birth have the privilege and opportunity to evolve as BRAHMANA and participate in the

process of blossoming of one and all!

If we are able to “see” the unapparent undercurrents in the world; then we would be ecstatic to notice and

participate; in the rapidly globalizing process; of evolving as a BRAHMIN or BRAHMANA; facilitating the

individual and global blossoming; through NAMASMARAN!

This is because, we must remember that while evolving out of the caste system, mankind has already begun to

be plagued by and suffer from; individualism, pettiness and superficiality.

Those, who attribute all the evils to the caste system in India; must be explained; that; in rest of the world;

where there was no caste system (like that in India), individualism, pettiness and superficiality are playing

havoc and proving to be malignant and fatal!

We must learn from the saints; the importance of opening the floodgates of self realization (NAMASMARAN);

to people irrespective of caste, creed, race, religion, nations; and study, practice and promote; the Total Stress

Management, which embodies holistic perspective, policies, plans, programs and actions; for individual and

global blossoming; through international laws, rules and conventions; in holistic healthcare, holistic productive

education, and every field of life!

As and when this begins, everybody would become self reliant, independent, empowered, self sufficient, and

enlightened; and the ad-hoc steps such as reservation policy, free education, concessions, free food, subsidies,

loan wavers etc; would become redundant and unnecessary. Moreover; majority would begin to realize that in

absence of this; even 100 percent reservations in parliaments, assemblies, jobs and everywhere; for that matter;

would NOT solve the problems of the suffering billions.

JAP, JAAP, JIKRA, SIMARAN, SUMIRAN etc

The great seers see the undercurrents of unity. They live in the plane and the spirit of unity!

However; some of us often knowingly or unknowingly stick to some rigid discipline, which often assumes the

form of rituals.

This is useful to preserve the heritage of the seer, by virtue of preempting complacency, lethargy and

irresponsibility. It is also useful to some extent; to prevent casual approach and/or vulgarization; and maintain

sanctity and due seriousness.

But when this discipline sticks to the semantics and external paraphernalia; and loses the spirit of the visionary;

it becomes a hindrance to the revitalizing and rejuvenating globalization of the very spirit, with which the

visionary lived.

This is exactly why; even as there are billions of us; practicing NAMASMARAN; as a result of the illuminating

lives of the seers, sages, saints and prophets; there are literally; so many disunited or un-united sects and cults;

even amongst the practitioners! This is also one of the reasons; why; most of us; the advocates of

NAMASMARAN; do not understand and appreciate the same spirit of unity and harmony underlying the JAP,

JAAP, JIKRA, SIMARAN, SUMIRAN, REMEMBRANCE and SMARAN!

We do not seem to understand that all such synonyms from different languages and different traditions; most

importantly connote the conceptualization of holistic perspective, policy, plans, programs and their

implementation; and actual realization of the universal unity, harmony and blossoming; foreseen by the seers!

Due to this; we are dedicated to the external forms of religions, sects, cults, traditions etc! We criticize,

backbite, humiliate, abuse, run down, despise, hate and harm; the other religions, sects, cults, traditions etc!

This may be a case of giving vent to basal and carnal instincts, ulterior motives, prejudices, hatred, vengeance

etc; under the garb of devotion; as it is an easier way to feel righteous, secure, convinced, contented and proud!

It is also; a tangible way; to boast ourselves as the true devotees (and the others as blasphemous and/or

cowards)!!!

If we appreciate the plane and the spirit of unity or our respective gurus, seers, sages, saints, prophets; then; not

only we (the practitioners and advocates of NAMASMARAN of different sects, cults, traditions and religions);

but rest all; including even the atheists; would actually practice and propagate NAMASMARAN; and unite and

blossom!

NAMASMARAN AND TEADITIONS

Hymns, Scriptures, Animal sacrifice, God, stress, Dharma and Adharma, Gurutatva, Lingapooja,

mystery of pradosha, Bhakti , Bhavasagar , Divine wisdom, Gurukrupa, Kundalini and Vishvakundalini,

Prapanch and paramarth, The Greatest Service, Sin, stress and shraddha, Value crisis, Stress dharma

cosmic dynamics and NAMASMARAN, Temples, This is Dharma, Tukaram Chaitanya, Prarabdha,

Yajna and sacrifice, Belief, skepticism and immortality, Physiological importance of Rudra Sookta,

Kuladevata, Chitrahuti, Horoscope, Feast and Prasad, HEALTH, DEITIES, RITUALS, MUHURTA

AND PILGRIMAGE, Amrutanubhav, Dhanurmas And Cosmic Physiology. Kumbha

NAMASMARAN AND HYMNS

Compositions sung or recited with a prayerful attitude are called as hymns. In Sanskrit language these are called

"Stotra", "Sookta", "Mantra" and Rucha. In Marathi language there are compositions named as "Owi",

"Abhang", "Bhaarud" "Aarati" etc. There are many other varieties of prayers sung or recited

by devotees of God all over the world.

What is the special significance of NAMASMARAN on the background of these multitudes of hymns (which

also serve to remind and boost the feeling of love and devotion to God, i.e. Truth)!

The learning and reciting of hymns requires:

1. Facility of learning, (Many don't get this facility)

2. Knowledge of the language, (Many fail to get this)

3. Ability to speak, (Many lack this ability)

4. Ability to sing, (Many can't sing)

5. Free time etc. (Laborers occupied physically do not get adequate free time)

It can be appreciated that millions of individuals may not be able to find it practical or feasible to pray, due to

one reason or the other. It may be either from those mentioned above or even others.

Prayers of every religion are different and group prayers of one religion may create nuisance, antipathy etc. and

or may invite opposition, repression also. The aim of the prayer whichever religion it may belong to is to realize

God i.e. true self and manifest it in one's house and as well as one's working environment. Due to the

technicalities involved in prayers, they have somehow become cut off or alien to modern conditions of living. In

many instances loud demonstrative prayers and antisocial behavior go hand in hand and are associated with

exploitation of the common man by many individuals and or organizations, which are fanatic about hymns.

External or apparent forms of prayers therefore have this potential to lead to cheating, hypocrisy, superstitions,

dependence, inertia, strife, discord etc. Namasmaran is a process that has all the merits of a prayer. Moreover it

can be practiced by anybody from any religion, any background, without any education, without any technical

know-how, without any means or equipment and without even the slightest of disturbance to others. It can be

practiced during any physical activity and also at any time and at any place. It does not require any spare time or

so called "freedom" from the day to day activities or any special situation such as environmental sanctity.

Practice of NAMASMARAN is possible during walking, bathing, trekking, hiking, painting and so on.

It must be appreciated that hymns, prayers etc. are an integral part of most of the religions. They have their own

merit and cannot be condemned or ridiculed. They cannot be opposed also because that amounts to arrogance

born out of petty self.

But in today's times where life is becoming increasingly complex, chaotic and stressful it is imperative that

emphasis is shifted from hymns to NAMASMARAN in the interest of universal welfare. The hymns would

continue to play the traditionally assigned role of making a man (his petty self) humble towards God (man's true

self) and towards one another. They may also continue in different traditions in various forms so as to give

solace and remind the existence of God and establish harmony amongst members of a community now and

later. But NAMASMARAN can infuse religions and hymns with new light of universality. With

NAMASMARAN we can defeat our own institutionalized oppressiveness or meekness as well as that of others.

NAMASMARAN AND SCRIPTURES

Scriptures have got important place in human life. Scriptures usually describe the origin of universe, origin of

mankind, relationship between man and animals, relationship between man and God etc. Scriptures are

cumulative collections of human observations, feelings, concepts, speculations and sometimes advices or

decrees. Scriptures therefore play the role of a guiding light for subsequent generations. In short, scriptures form

a great treasure of human wisdom useful for the society. However, the scriptures reflect a variety of historical

periods and therefore different social, political, economic and cultural situations. This results into a depiction of

a variety of theories and perspectives in different scriptures of not merely different religions but the scriptures

belonging to the same religion or civilization also. These are at times conflicting and contradicting one another.

Reading and interpretation of the scriptures therefore goes on becoming increasingly difficult. This is also

because of many more factors such as change in language, inclusions, deletions, loss of related scriptures and

change in the social milieu. Besides, everybody has different frame of mind and different capacity to grasp.

Every society in the world faces a big question viz. whether the scriptures should be accepted or rejected? And

if they should be accepted, then to what extent

?

One of the essential pre-requisites for proper interpretation and appropriate application of scriptures is the

quality of being selfless, unprejudiced and beyond the petty self in terms of one's vision, besides having

hardworking nature and intelligence.

One can easily see that the scriptures need to be continuously researched so as to preserve as well as enhance

their beneficial character along with their relevance and application in every field of life.

For those who choose to spend time and energy in studying the scriptures as well as for those who cannot study

scriptures, the sap of wisdom can be available if they are selfless. As seen earlier this is possible through

NAMASMARAN. Saints, sages and seers who had received no formal education amply exemplify this. The

point to be driven is that with NAMASMARAN the intellectuals can extract and articulate the essence of

scriptures and the rest can happily apply it in their lives even if they are not able to articulate it, thus facilitating

individual as well as social welfare. NAMASMARAN therefore can establish the channels of communication

between past wisdom, present needs and future emancipation of mankind.

ANIMAL SACRIFICE AND NAMASMARAN

In the process of evolution at some stage, the art, skill and courage involved in hunting (RAJOGUNA) were

vital in view of the fact that the survival of the individuals and the societies depended on hunting. In the process

of protecting from the predators, the animals were killed in as much as they were killed to satisfy the need of

food. The fishing and hunting were practiced not only without any guilt, but in fact with some kind of pride and

dignity, because of their utility for the society!

When the mankind began to sense the influence of unknown and unseen deities, he began to offer his food

(sacrificial animal) to the deity.

To celebrate and cheer up; the yajnas were performed and bravery was invoked, admired, promoted and

celebrated! This is probably the logical basis of the dignity that the sacrificial killing (RAJOGUNA) enjoyed in

yajnas.

The respect and honor for hunting and killing animals; was logical also because cowardice (TAMOGUNA) in

those circumstances could have meant destruction of the individual and the specie.

As and when the mankind evolved further, the tradition of sacrificing animals in yajnas became redundant and

did not signify bravery (RAJOGUNA) but signified basal, carnal, animalistic and cowardly behavior

(TAMOGUNA); in view of preferred vegetarian food being easily available; and hence gradually declined to

almost zero.

But I was once told that the practice of sacrificing animals as offering to their deity still goes on!

Irrespective of the region or religion; this is not bravery (RAJOGUNA) but cold blooded risk free cowardly

cruelty; worst than mere cowardice and hence worst than TAMOGUNA.

In my view this is a perverted and brutal (and not brave) hangover of the redundant traditions and customs

belonging to the primitive stage of the development of the society, which belonged to RAJOGUNA and were

much required in those times. But those traditions are rendered retrogressive and detrimental (TAMOGUNA) in

the present context!

Once my friend asked, why don‟t majority of the people offer animals to the deities?

I did not have instant and satisfactory answer at that time and thought that probably it could be blind following

of the egalitarian or god fearing tradition of offering vegetarian food to deities.

But later I came to realize that unnecessary killing belongs; as alluded to earlier; to worst form of TAMAS OR

TAMOGUNA (fanaticism) and those who evolve in the course of evolution; rise from TAMOGUNA and

RAJOGUNA to SATVA GUNA and choose not to opt for brutal, cruel and absolutely unnecessary killing of

cows, bullocks, sheep, goats and other animals or birds for any purpose; eating, offering or any other luxury!

Through probably the practice of NAMASMARAN, I realized that as the mankind evolves, the SATVA GUNA

becomes preponderant and hence he gradually does not need to perversely assert his bravery by killing;

especially when absolutely not required for protection or feeding. A SATIVK individual irrespective of his or

her region or religion; does not fancy killing harmless and in fact loving and serving animals; ungratefully; for

so called offering and/or eating but prefers vegetarian food, for all offerings and celebrations.

I have begun to understand that:

Eating animals is a matter of slavery to one‟s own cravings, which are aggravated by media

hype, promotion, glamorization, glorification of such slavish trends; upheld by many slaves in the positions of

leadership (political, economic, cultural, scientific etc.)!

1. Considering cow as a mother is far more evolved and cultured than killing and eating her.

2. Considering rivers as mothers is far more evolved and cultured than simply treating them as utility of life.

3. Treating plants as goddesses such as holy basil i.e. ocimum sanctum and ceremoniously worshipping them, is

far more evolved and cultured than treating it is as a living element low in the scale of evolution.

4. This applies to the earth also. Considering earth as mother viz. DHARANI MATA is far more evolved and

cultured than treating it as an obvious element on which we live!

5. In short, it is a far more advanced culture, in which the nature around is worshipped with festive spirit and never

exploited.

6. The cruelty, exploitativeness, ungratefulness are (even if they are glamorized, glorified, hyped and promoted as

superior) counterproductive and cast detrimental influence on others; thus throttling, suffocating and thwarting

the blossoming process of individuals and universe!

GOD, STRESS, DHARMA AND ADHARMA

The misunderstanding and misinterpretation of the aphorism or MAHAVAKYA “I am Brahma” and concept of

“God” are responsible for the indolence, indifference, false self contentment, self righteousness, parasitic

helplessness, inaction or fanatic actions and STRESS.

It is high time; we realize for our own blossoming, that God is an experience of self realization and not a matter

of paranoid beliefs and delusions, with respect to His role in day to day individual gains and losses; as clearly

stated in the 5th

chapter of Gita. God is a phenomenon to be explored and experienced; that is all. It is like the

freshness one experiences after bath. We do not believe or preach the others to believe in the experience of

freshness!

GOD is indescribable; because; the word existence itself; is actually very deep and infinite!

Existence of a stone, existence of electricity, existence of laser rays, existence of space, existence of time,

existence of a bird, existence of a boy, existence of mind, existence of feeling, existence of thoughts all are

described by a single word “existence”!

As a result of ignoring the meanings of the word “existence”, the followers of so called atheism and theism

amongst us; go on arguing endlessly and the truth i.e. the sense of satisfaction, unity, fearlessness, joy keep on

eluding us.

Let us understand that The God does not exist and does not “NON” exist! The God experience is beyond the

routine, crude and restrictive meaning of the word “exist”!

GOD is indescribable by qualitative or quantitative languages due to innumerable attributes; and hence just

termed GOD. One of the attributes of GOD is that; it forms the innate bond between us and others. But, since

this bond is concealed within our subjectivity, ego, or individualism, we are ignorant of GOD.

This ignorance, which is actually the lack of realization or experience; secedes all of us from the universe and

one another, causing STRESS and rendering us isolated, lonely, weak or violent within our core.

Reorienting to this GOD through NAMASMARAN (which is the rationale and core of Total Stress

Management) is the most fulfilling culmination of human life. Total Stress Management in turn, constitutes all

the activities (perspective, policies, programs, plans and administration); to facilitate such culmination, by

blossoming of one and all!

In other words; Total Stress Management involves; blossoming of individual and universal consciousness and

behavior so as to create living conditions to accelerate this process of reorienting to GOD.

Total stress Management is DHARMA.

Opposition to this process of unified blossoming; in thoughts, feelings and actions is ADHARMA.

NAMASMARAN consolidates our position in GOD and is DHARMA.

The perception of harmony and unity of universe is one of the indications of realization of GOD.

The behavior in all walks of life (such as politics, economics, agriculture and nutrition etc.) to enhance this

perception is DHARMA.

Actions against this are ADHARMA.

NAMASMARAN reorients us to GOD and is DHARMA.

The unconditioned acceptance, love and respect for the innate; blossoming consciousness in universe in general

and in every heart in particular; are symptoms of realization of GOD.

The steps taken to nurture this are DHARMA. The endeavor to jeopardize this; is ADHARMA.

NAMASMARAN reestablishes us in GOD and is DHARMA.

The deep respect and commitment for motherhood, brotherhood, friendship and such sublime selfless relations

is one of the features of realization GOD.

The conduct in tune with and to promote this respect and commitment is DHARMA.

The tendencies to go against this constitute ADHARMA.

NAMASMARAN rejuvenates us in GOD and is DHARMA.

The process of blossoming of objective consciousness and love; conquering petty considerations and vested

interests; indicates realization of GOD.

The way of life to nurture this feeling in all walks of life; is DHARMA.

The impulses, urges and cravings and their pursuits in opposite direction constitute ADHARMA.

NAMASMARAN empowers us to realize GOD and is DHARMA.

The process of growing from subjectivity, pettiness, inertia, fear, insecurity, loneliness, hatred, jealousy,

contempt, arrogance, vindictiveness, melancholy, frustration, defeatism, cynicism, escapism; to objectivity and

unifying the core of all beings is the process of orienting to GOD.

The actual involvement in this process and its strengthening in all walks of life is DHARMA.

Conspiracy to oppose this process is ADHARMA.

NAMASMARAN reinforces our conviction in GOD and is DHARMA.

GOD and DHARMA are present ubiquitously. They keep blossoming with various proportions in different

individuals and at different times and in different places, irrespective of whether a person calls himself or

herself; a theist or an atheist and of one religion or another.

NAMASMARAN is a way (that we are more familiar with and accessible to every one at literally no cost); of

realizing GOD and DHARMA within and outside. While enjoying this golden opportunity of NAMASMARAN

to the best of our capacity, we can see and participate in Total Stress Management i.e. DHARMA; which is

imminent, inevitable and irresistible.

NAMASMARAN empowers us; to be participate in Total Stress Management embodying holistic perspective,

policy making, plans, programs and their implementation, in personal and social life (DHARMA); and conquer

STRESSORS and STRESS (ADHARMA); and to meet or merge (YOGA) with our true self (GOD)!

NAMASMARAN also frees us from fanatic and regimentalized paradigms (ADHARMA) and we begin to

appreciate that; the needs (normal and physiological i.e. conducive to self realization) of individuals and

societies; vary at different stages; and in different circumstances of life; and also as per individual variations;

thus; beliefs, struggles, protests, philanthropy, reservations, escapism etc. have a temporary place in an

individual and a society, as per the degree of evolution.

Neither the believers nor the disbelievers are free from STRESS.

The conflict between belief and disbelief; petty self and universal self, inside (the needs, instincts, feelings and

thoughts) and outside (personal and social behavior); and the resultant stress; continue to trouble till the

believers and nonbelievers are trapped in petty self.

However, when the believers and nonbelievers evolve into selfless, independent and universal self, through

“freedom” from petty self, the stress inside (needs, instincts, feelings and thoughts) and outside (personal and

social behavior) begins to disappear!

To ascertain and experience this; we should give top priority to practice and propagation; of NAMASMARAN,

amidst rest of the hustle and bustle of life.

GURUTATVA

We have many preferences and priorities. We have different role models. We have different individuals whom

we respect. We find different idols in society. In the quest of truth we find many phenomena to adore.

Usually there is confusion and hence conflicts in our lives.

The spiritual literature usually affirms that guru is the ultimate. There is nothing beyond guru. But there are

others who maintain that KULADEVATA is most important. There are many other opinions as well.

For many of us; accepting guru as the ultimate sounds difficult to accept and digest; in view of the human form

of the guru. The guru (and even prophet or incarnation) in human form with though stupendous, yet limited

accomplishments when compared with eternal, omniscient, omnipresent and omnipotent God.

Often there is a nagging question as to whether the KULADEVATA should get preference or a guru?

While KULADEVATA is usually accessible to many Hindus; this phenomena is usually not found in many

Hindus and Non-Hindus. Further, there is perennial confusion about guru; in view of their credentials and

capacity to guide us to God.

For those who have access to KULADEVATA and guru; there is a dilemma about whom to give priority.

Objectively looking at it; the KULADEVATA as well as the human form of the guru are the products of the

same omniscient, omnipotent and omnipresent God.

Whom should we give preference?

In the course of practicing NAMASMARAN according to the advice of our guru; we gradually realize that

Kuladevata is a bounty of the omniscient, omnipotent and omnipresent God; through which we are oriented to

Him; and the guru is the bounty through whom we get closer to Him.

Later; through NAMASMARAN; we realize that; the essence of KULADEVATA and the essence of guru; is

actually extremely pleasant, empowering, vitalizing and immortalizing bounty; very much present and evident

in our conscience.

This perception gradually gets culminated in the realization that this essence of KULADEVATA, guru and all

the deities and adorable entities; is the same as GURUTATVA.

This GURUTATVA; is truly the direct communion with God i.e. ultimate truth.

This can be (though not exactly, accurately or appropriately) compared with motherhood and fatherhood. We

love and adore our mother and father and in the course of maturity; begin to worship the motherhood and

fatherhood in nature.

GURUTATVA is a universal, eternal and the most sublime bond between us; and God (truth). When we happen

to follow, dedicate and consume ourselves in the preaching of our guru; we actually imbibe or get merged into

the source of our consciousness and our conscience; the GURUTATVA!

LINGA POOJA

The stories from Linga Purana about the fight for supremacy between Vishnu and Brahma; are symbolic and

should never be taken verbatim. I should not look at and think of; in a vulgar manner; the worship of linga as “a

vestige of primitive, barbaric culture of phallus worship”, due to my own intellectual or cultural limitation.

Lingapooja; even if it is of the phallus and vagina, which signify the procreation and symbolize the creation; is

in essence; remembering, reorienting and reestablishing one‟s true nature. Since such remembrance of one‟s

true self is almost impossible; or at least may not be easy for every one; the ritual of worshipping the form of

linga has become a part of culture.

From the essence of the following two shlokas;

1. Lnigm chinnhenumane cha sankhyokta prakrutavapi

Sivamurti visheshe cha mehanepi napusakam

2. Layam gacchanti bhootani samhare nischalam yatha

Srushtiakale punah strshtim tasmat lingamudahrutam

There are three basic phenomena in the universe viz. formation, maintenance and destruction. This is similar to

anabolism, catabolism and metabolism. From the Adwait philosophical point of view, these transitions are mere

contingents and the substratum of these, or the field SHIVA; is beyond time. The form of SHIVA is lingam.

Specific days and specific places appear to be conducive to this realization of one‟s true self and hence there are

places of JYOTIRLINGA in as much as there are specific days called MAHASHIVARATRI.

The scholars of astrology can shed more light on this.

In short; DHARMA is that, which holds together the orchestration of the universe in harmony throughout

millennia.

Hence it is essential to appreciate the root of every tradition and remove the cobwebs of sectarian illusions and

resultant strife, hatred, prejudice, antipathy and contempt; or sectarian pride.

MYSTERY OF PRADOSHA

PRADOSHA is a twilight period around sunset. Some say it is from 4:30 pm to 6 pm, some say it is a period of

2 hours and 24 minutes after sunset and some say it is 3 hour period including 1 hour before and 2 hours after

sunset, especially on 13th

day (actually the tithi called Trayodashi) of Shukla and Krishna pakshas (fortnights)

of Indian calendar.

Shukla paksha means the white or bright and pertains to the first 15 days of month during which the moon goes

on increasing in size till the full moon day.

Krishna paksha means second half of the month associated with decreasing size of the moon till it becomes a no

moon day or moonless night called Amavasya.

The PRADOSHA associated with Trayodashi and Saturday is called SHANI (Saturn) PRADOSHA and that

associated with Monday is called SOMA (Moon) PRADOSHA. It is aptly said that Shiva (the cosmic

consciousness) performs the TANDAVA nruttya (the cosmic dance); during the period of PRADOSHA.

The mythological story of churning of the nectar ambrosia points towards the accentuated process of ascent of

consciousness from the eternal churning of the ocean of mortal life!!

The story of war of the devas (divine i.e. innate or global aspects (manifested from Shiva; who represent the

conquerors of shadripus viz. kama, krodh, lobha, mada, moha, matsar), named Skanda (son of Parvati), Sravana

(son of Goddess of forest)), Kartika (son of Krittika), Kumara (son of Ganga), Mahasena (son of Agni) and

Guha (son of Shiva); (Kartika also called Subramanian, Murugan) and their victory over danavas (devils

mentioned above i.e. in essence superficial and petty aspects named Taraka, Surapaada and Simha-mukha).

The story of Dharmagupta and Shuchivrata from the names themselves; clearly appears to be the victory of the

virtues over the devilish vices through the PRADOSHA pooja as advised by Shandilya Muni, probably a

thorough scholar of holistic physiology.

The story of protecting Markendeya; the son of Shiva; the cosmic consciousness Himself; is associated with

Mruttyunjaya Mantra

Om; Trayambakam yajaamahe; sughandhim pushti vardhanam; urva-rukmiva bhandanat; mrutyor muksheeya

maa-mrutat

I worship; Trayambakam, who encompasses, A+U +M representing three levels consciousness; Vaishvanara,

Tejasa, Prajna, physical existences; "bhooh" "Bhuvah" and "svah"; and knowledge viz. Rigveda, Yajurveda and

Saamaveda and emanates pleasant fragrance and blossoms us in every way; and who confers freedom from

subjectivity and pettiness and from body consciousness and meanness!

VRATAS are certain specific and disciplined modifications in behavior and diet conducive to composure and

blossoming of one‟s spirit.

The astrophysical and astro-physiological aspects may be studied by the experts in the fields. I am sure many

interesting and mysterious facts about the beneficial aspects of PRADOSHA period through electromagnetic

and and/or gravitational influences on individual health and consciousness would be unraveled!

Hence there is a precept to perform the pooja of that cosmic consciousness viz. SHIVA in the form of the

LINGA which is actually the symbol of the creativity of universe and help us connect with cosmic

consciousness i.e. Shiva.

The worship of Shiva; (along with Parvati, Ganesh and Nandi (also called Nandikeshwar) who are His prakruti)

and recitation of Mruttyunjaya or Mahamruttyunjaya Mantra is actually a pooja of the cosmic PURUSHA; of

Whom; we are “extensions”.

Bharatha Natyam dancers bow down before Shiva, the cosmic orchestrator, who performs the TANDAVA

nruttya (the cosmic dance); during the period of PRADOSHA.

The moon particularly is believed to have a direct influence on the mind. Lord Shiva (cosmic consciousness in

every individual) is said to be happiest (i.e. easy for access from superficiality and pettiness) at Pradosha time.

Ancient Rishis probably experienced this, which was described as, “PRADOSHA time being the most helpful

and efficacious time for propitiating the deity and during this auspicious period all the hosts of celestial beings

and celestial gods come down from the heavens and attend the worship in their subtle forms!” The celestial

beings and celestial gods are most probably the counterparts of human consciousness in the cosmic

consciousness or vice versa. PRADOSHA is probably the best time to connect with these “celestial beings and

gods”!

PRADOSHA VRATA elucidates holistic comprehension, insights, wisdom and the genius of application of;

connecting with physiological counterparts in the universe and deriving vitality from these deities and deriving

the ambrosia from the cosmic consciousness and blossoming together!

BHAKTI

The words health, well being, stress management, welfare, holistic renaissance, superliving etc; are used by us

in a casual and superficial manner. Even if we are honest; we are ignorant. We have no experience of any of

these; in true sense!

This is true for the word bhakti also!

Many of us conceive it as a gullible and impractical activity or a neurotic endeavor; suitable for the illiterates.

But this is not true.

What is bhakti?

Bhakti is the firsthand experience of well being in true sense! It is intense, wholesome, selfless, universally

benevolent and immortal state; in which a person transcends the individuality or subjectivity! There is no

sectarianism, no prejudice, no hatred, no vengeance, no fear, no expectation…no trace of pettiness! Every

moment; he or she exudes objective universal benevolence; divine love.

The presence of such a person (bhakta) SURELY catapults the others to the well being in true sense; the

immortal bliss.

We all; evolve or progress through the grace of Guru (gurukrupa) from our casual, superficial and petty life; to

increasingly holistic thinking, feelings, instincts and behavior; only to realize that we are still; far away from the

ABSOLUTE truth!

Gradually; every thought and effort of ours towards superliving, holistic renaissance or Total Stress

Management or Total Well Being; at individual and global level; reminds us that it all is still a superficial and

peripheral „stepping stone‟! True health, true well being i.e. our true aspiration is actual firsthand experience of

the submission to our guru; and being submerged in His krupa!

This is bhakti; the culmination (and not substitution) of every effort and aspiration in life; and it is the greatest

bounty of Guru. It is our greatest fortune if we could experience even a semblance of it! The passionate

involvement in NAMASMARAN is said to be identifiable form of bhakti! It has to be most important, dearest,

singular and exclusive pursuit in our life and the practice of NAMASMARAN the exclusive means or the way!

BHAVASAGAR

What is bhavasagar and what is the cycle of birth, death and rebirth? Why do the devotees pray God or Guru;

to sail them across the bhavasagar and free them from the cycle of birth, death and rebirth?

Right in the beginning; it must be appreciated that; as a rule; most of us are unable to understand and appreciate

the concepts such as bhavasagar and cycle of birth death and rebirth; in absence of self realization. These

concepts spring from; a prolonged and intense practice of NAMASMARAN i.e. JAP, JAAP, JIKRA,

SUMIRAN, SIMARAN; i.e. remembering and reorienting to our true self; and can be understood and

appreciated also; in the same process.

The nature of bhavasagar:

Usually; as a result of prolonged and intense practice of NAMASMARAN i.e. JAP, JAAP, JIKRA, SUMIRAN,

SIMARAN; i.e. remembering and reorienting to our true self; we begin to realize that “we” are different from

the „ocean‟ of infinite molecules in the seventy five trillion cells comprising our body; and our instincts,

emotions, thinking, perceptions, memories, aspirations; and overall individual consciousness, which is

bhavasagar! But while we are getting this experience; we also begin to be uncomfortable and suffocated by the

dragging and drowning effect of this „ocean‟, which we once seemed to have enjoyed! We begin to dread

sinking in this ocean! This dread is far more excruciating than the relatively „mild‟ dread of losing physical

health, comforts, money, reputation, position, power etc; as this one arises from deep within!

Hence; we pray the Guru or God; to safely sail us; across the bhavasagar. Since this is an ultimate state of

immortality; it embodies freedom from cycle of birth, death and rebirth.

In what way are such prayers related to our day to day problems? If not; what is the relevance of spiritualism in

our life?

These prayers embody the ultimate goal and destiny of an individual and the world; although most of us are

oblivious to it.

Hence; it is unwise to assume immediate and direct relevance of these prayers and the concepts; and try to

impose them from childhood; in as much as; it is foolish to discard them; as irrelevant.

It is wiser to introduce practice of NAMASMARAN i.e. JAP, JAAP, JIKRA, SUMIRAN, SIMARAN; i.e.

remembering and reorienting to our true self, which gradually enable an individual; to understand the concepts;

and later yearn to cross the bhavasagar and be free from the cycle of birth, death and rebirth)! This should go

hand in hand with the other activities; appropriate to one‟s constitution, aptitude, age, sex, occupation, region,

religion etc!

In fact; this is being done in many parts of the world.

DIVINE WISDOM

NAMASMARAN is a process of promotion from a position of helpless engagement; in compulsions, activities

and duties; of primitive and basic nature; to the positions of being increasingly closer to and in tune with; the

omniscient, omnipotent and omnipresent superpower; our Guru! This is also called the phenomenon of self

realization and is the greatest of all achievements; as there is nothing else to achieve!

But this does not appear to be true; till we are engrossed and entangled in consciousness; associated with body

metabolism, endocrine system, autonomic nervous system and central nervous system; and its interactions with

the internal and external environments (KARMA).

The environments (including the educational, occupational, political, cultural, economic, social, religious etc);

keep stimulating and arousing us to act in one way or another! But we find that in spite of our efforts; “we” are

“left behind” and life continues to shape itself beyond our imagination!

In the process; our passions, desires, love, hatred, ambitions, missions and so on; appear to be defeated! The

world moves ahead and we get dragged after it; helplessly; whether we are young and physically and financially

sound; or old and impoverished!

As and when; our Guru blesses us; we realize that „we‟ do not fully understand the nature of universe and the

myriads of good or bad entities and desirable and undesirable events; inside and outside; and that; our Guru

fully “knows and governs appropriately”; everything!

As a result; we begin to “see” our Guru‟s eternal and loving presence and His divine wisdom at work; in

everything and in every event; and the merit of surrendering to Him!

Thus we stop considering the practice of NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN, and SIMARAN

i.e. remembering God or true self); a defeatist, escapist, helpless expression of an aging or ailing person; and

realize that it is a governing and benevolent activity; we are fortunate to do by being promoted to a higher

position!

GURUKRUPA

Basically; Guru, the relation between Guru and the disciples or devotees and the Gurukrupa; are all beyond

description. The body of Guru is a tangible expression; of omniscient, omnipresent and omnipotent absolute

truth; the trans-temporal cosmic consciousness, the deepest core common to all! This is God! This is

inaccessible to most of us; as we are far too crude and live in superficial plains.

The relation between the Guru; and the devotees or disciples; is a distinct one. It is distinct from the other

relations. It is much subtler and mystical. It is said to be; eternal; and that; it spreads over several lives.

It is very difficult to describe the phenomenon of Gurukrupa.

Gurukrupa is always there. But its experience varies from individual to individual; and in any given individual;

at different stages of his or her development.

Thus; the experience of the role of Guru as a savior in times of difficulties is common. The role of a savior in a

vast range of difficulties; is distinctly felt by the concerned individual. This is coupled with the heartfelt

assurance of Guru; in situations threatening personal and social life.

The Gurukrupa is experienced by many as improved relationships with others. Thus the love about the near and

dear ones increases in intensity while simultaneously getting freed from personal biases and petty prejudices.

The bondage begins to get converted into bonds!

But the greatest token of Gurukrupa is the total involvement in NAMASMARAN or ANUSANDHAN. This

enables us to feel our connection or continuity with the eternal and absolute truth viz. NAMA; beyond the

frailty of our personal and social life; and imparts; fearlessness, buoyancy and assertiveness in apparently

threatening situations; on the one hand; and utmost dedication and heartfelt servitude towards Guru.

KUNDALINI AND VISHVA KUNDALINI

KUNDALINI is the expression to indicate the innate “energy” or potential energy; that manifests through

changes at molecular, DNA, cellular, metabolic, hormonal, neuroendocrine and neural levels; and is inseparable

from the nascent cosmic energy; the root of time, space, matter; and everything in universe; called PRAKRUTI

or SHAKTI, termed VISHVA KUNDALINI in the biography of Shripad Shrivallabh; the incarnation of

Dattatreya.

Just as KUNDALINI JAGRUTI is self realization in an individual; the VISHVA KUNDALINI JAGRUTI is

self realization in individuals on universal scale! It is a manifestation of the cosmic will; from time to time.

VISHVA KUNDALINI JAGRUTI has benevolent and emancipating effect on the whole universe. VISHVA

KUNDALINI JAGRUTI concurs with the innate aspiration of the billions of people, who get blessed to get

oriented to their core and realize SELF; through different practices; while simultaneously empowering the

others in such individual and universal blossoming!

It is interesting that every individual desire is an altered perception and expression of truth! Thus; even though it

is not overtly perceived; at the root of our various instincts and emotions the innate aspiration is; to be

“ourselves”!

But due to the altered perception of our instincts and emotions; we are dragged into superficial and crude

indulgences, physical romance and so called duties, preoccupations and missions! Hence; we go on getting

involved in them; without ultimate satisfaction!

Thus simple instincts of survival, hunger, thirst, sexual intercourse and so on; appear in altered forms such as

restlessness and depression! As there is an element of truth; these do serve some useful purpose; in artistic and

literary expressions.

But they never lead to fulfillment.

Hence all the saints and visionaries; have indicated to us; that the ultimate purpose of life; is self realization or

KUNDALINI JAGRUTI i.e. being our true self. In contrast to the bloody struggle involved in competition for

fulfilling the other desires; the efforts of KUNDALINI JAGRUTI are always mutually beneficial and

symbiotic!

Today; is the time of expression of the “cosmic will” into; VISHVA KUNDALINI JAGRUTI; i.e. holistic

renaissance, superliving or Total Stress Management and NAMASMARAN is the simplest and universally

acceptable means and end; for this. It is the accurate and appropriate answer to all the restlessness arising from

altered perceptions of this “true and innate desire” of ours, which actually concurs with “cosmic desire”!

PRAPANCH AND PARAMARTH

Most of us are automatons (with our control elsewhere), who are having a delusion that we are independent

individuals. The activities going on in this delusion; irrespective of our age, sex, occupation, position and even

state of evolution; constitute PRAPANCH.

As and when the cosmic trans-temporal reality, the omniscient, omnipotent, omnipresent truth pervading every

particle, every dimension of space and every moment of time and every bit of consciousness i.e. God, Guru

(also called BRAHMA or NAMA); reveals our oneness (although far from complete) with that reality, it marks

the beginning of PARAMARTH or spiritualism. This is usually coupled with faint glimpses of future and

recognition of the purpose (although indistinct) of our life.

Guru takes care of us like our mother. Just as our mother nurtures us in her womb for nine months; our Guru

nurtures us through several lives; by experiences of pain and pleasure; both petty and noble; and like our mother

He also delivers us at appropriate time; to the realm of immortality; His abode! This is the ultimate victory

called GURU-BHET i.e. being one with true self.

This is a matter; accessible to study, practice and experience; and not casual belief or disbelief.

THE GREATEST SERVICE

"Your own self-realization is the greatest service you can render the world." ~ Sri Ramana Maharshi

There is no doubt about this; in terms of conviction. This is because; self realization is apparently; the pinnacle

or perfection; of human development and achievement. It is the core of ultimate bliss. It is the soul of universal

aspiration; even though it is not obviously articulated; and just silently throbs in every heart.

But the "self realization" is "known" to us in merely; terms of the two words; self and realization. We do not

have any idea about its experience. Thus we "know" it by its absence, by its lack; and thus; by missing it! This

is; like "knowing water" by virtue of thirst!

Hence; most of the saints, prophets and especially Shri Sadguru Gondavalekar Maharaj; have advised us; to go

on rendering the world; the “feasible service" at present; easily possible for us; in the form of; practice and

promotion of NAMASMARAN (jap, jikra, jaap, sumiran, simaran i.e. remembrance of self) and its globally

benevolent; pivotal and powerful role; in holistic renaissance!

This "feasible service" will "promote" us; in the course of time; to realize self; and enable us to "render the

world; the "greatest service!

MARATHI ESSENCE:

"गुरुकडून घेतऱेऱे नाम, पावन करीऱ जगास, हा ठेवावा ववश्वास, राम कृपा करीऱ खास."

श्री. ब्रह्मचतैन्य गोंदवऱेकर महाराज

SIN, STRESS, AND SHRADDHA

Anything against religious decrees or ethical norms; is referred to as sin (called paap is Sanskrit) and anything

illegal is usually called crime. But this is only broad understanding.

The deeper meaning of sin or paap is actually “being oblivious, ignorant, and unaware and disconnected and

separated from God or true self (the omniscient, omnipresent, omnipotent and eternally unifying super life)”.

As we get entwined and entrapped in; and become proud or ashamed of our external or superficial identities; we

get separated from our own core and also; from one another. Then we fail to experience the unity and harmony

with ourselves; and others. This alienation from ourselves; and from others; leads to increasing individualistic,

mean and discordant behavior; that ranges from mere arguments to brutal and indiscriminate violence; and from

personal disturbance to global bloodshed.

Hence ignorance, alienation, forgetfulness, obliviousness, disbelief and separation from God is the common sin

at the root of all other sins, which cause stress in personal and global life!

All sins including those generated through superstitions are the activities motivated by pettiness (separation

from true SELF or God). Thus when we get blinded by our petty need, greed, bias, prejudice, fanaticism, hatred,

passion, pettiness, fear, anger, sorrow, shock and so on! They can make us a blind exploiter or a helpless victim,

an arrogant criminal or a meek beggar and a fanatic ruler or a slavish follower.

Thus, actions of a petty person whether fuelled by information and technology or superstition; are against the

welfare of any common individual and society; because they are motivated by petty selfishness; and lead to

many different crimes and stress in individual and global life.

We tend to highlight crimes of illiterates and superstitious people; and ignore or neglect the heinous barbarism

and malevolent activities; of people held in high esteem as “well read”, “well informed”, “scientific”,

“rational”, “intelligent” and “progressive”; but cut off from the unifying SELF and hence essentially petty and

inhuman individuals.

Why is this so?

The cause is separation from God; because of dominance of either right cerebral cortex or left; BUT not full

development of both. Hence we see the world erroneously with either preponderance of right cerebral

hemisphere (unintelligent sentimentality) or lopsidedly developed left cerebral cortex (dry callous logic).

Shraddha (which is enlightenment associated with full blossoming and complementary functioning of right and

left cerebral cortexes); builds up through NAMASMARAN. Shraddha enables us to vividly see and experience

the intrinsic unity and harmony in the inmates of the world and empowers us to express holistic policies, plans

and programs (solutions) conducive to the individual and universal blossoming; whole heartedly and bravely.

VALUE CRISIS

STRESS and value crisis are interwoven intricately. Which is the cause and which is the result; is difficult to

say! Many of us are not even aware of what is value crisis.

Value crisis means being misguided with respect to our aims, objectives and purpose of life. Value crisis means

conflicts and confusion with respect to our missions and ambitions in life. Value crisis means misconceptions

about what we like, love, respect, adore and dedicate to. Value crisis means inability to deicide and implement

our innate choices. Value crisis means difficulty in internal evaluation and prioritization. Value crisis is

uncertainty; in giving more or less importance to our likes, dislikes, principles, relations and living accordingly.

Various influences from our body, mind, media and peers create the overall value system/crisis; and in

accordance; we want to be someone different; than our best choice. In the process we remain unhappy and

unsatisfied even amidst a reasonable well to do condition, because; neither do we accomplish our dreams nor do

we succeed in the pursuits we get trapped into!

How has this value crisis developed in India and the world?

Once upon a time the question “How are you?” and the answer to this question; implied; how keenly and

completely we adhere to our religious duties leading to “connection with God”. Our success and failure and our

pleasures and pains also; depended this; irrespective of glamour and glitter, (which were loathed as garbage if

possessed at the cost of religious duties). The precepts in various religions and ethics were formulated so as to

develop connection with God as per one‟s age, capacity, relationship in family, season, circumstances etc.

However; these days; every time we ask this question, or we have to answer this question; we think of our

physical condition, climate, and salary, salary of children etc. and NEVER about “connection with God”.

Naturally if we have amassed wealth; we are proud and arrogant and if we haven‟t; then we are meek and

submissive. Similarly if we are robust and physically sturdy, then we feel “on top of the world” and if we are

ailing physically; we feel miserable.

Some one can argue; “we do not see and understand the connection of God”! So; we ask and answer what is

perceptible! (In other words; we have dumped the profound ancient (and of all times) wisdom and have chosen

to remain immersed in superficiality and pettiness.

We dumped the ancient wisdom of “connection with God” and started worshipping and boosting the hysterical

craze for petty success at the cost of “connection with God”; as well as the violent reactions to such craze,

leading to ubiquitous stress! It can be conquered by universal practice of NAMASMARAN, japa, jaap, jikra etc

and globally benevolent wisdom born through it!

This value crisis has emerged and spread; like a wild fire; because of we being disconnected from our true

selves and oblivious to the assertion of our true selves; i.e. our DHARMA. The maximum, respect or following

for DHARMA and SHASTRA; was a cherished value in the past. It has become feeble and almost ineffective

today.

Being disconnected from our true selves has leaded us to become our own caricatures. As a result we have been

deprived of the sap of vitality and become listlessness, emaciated, individualistic, petty, and superficial. Our

perspective and thinking have become sectarian, mean, fanatic and fragmented. This is the beginning of value

crisis.

Thus; we are increasingly overtaken by the value of unabated unleashing of individualism (free from any sort of

self knowledge and conscience) and are overwhelmed by the craving to fulfill our individual whims and fancies,

making quick money, fame and popularity and all kinds of power and sway on people; even at the cost of

others! This is the progress of value crisis and further crumbles our perspective, policies, programs, plans and

their implementation at individual and global levels; and produces STRESS in walk of life!

The media is also immersed and intoxicated by individualism and hence keeps on creating; the tempting hype of

hollow glamour and petty successes in individualistic pursuits; besides attributing glorified martyrdom to petty

failures (as in case of the novel and movie/s Devdas)!

Since the media hype largely decides the celebrity status and we (who have become our own caricatures) follow

the celebrities in different fields; our pettiness and hence value crisis is further reinforced.

Trapped in this way; in value crisis; we all vote; and form assemblies and parliaments, which decide the

contents and drafting of the laws; which protect and promote the vested interests of few at cost of billions; and

do not provide any justice in turn exacerbate our value crisis and STRESS!

As a result, we either become “successful” in our individualistic and antihuman pursuits; or we become

“failure” and turn towards crimes and suicidal activities. The remaining amongst us; lead the life of

compromises.

In any case; we are STESSED; because; individualism; the root of value crisis; NEVER gives the fulfillment

and satisfaction to anybody. In fact; it has caught us in a state of suffocation and STRESS, through which we

are unable to find a way out.

The return to the old value of respecting DHARMA and SHASTRA appear to be very difficult, because

DHARMA and SHASTRA of any particular religion are not likely to be accepted by or even beneficial to the

whole world.

The solution in this STRESS of value crisis is evolving individualism into SELF REALIZATION and

democracies into GLOBAL BLOSSOMING. One of the simplest ways for this; is; the practice of

NAMASMARAN (which is the core of Total Stress Management); which “reconnects us with our powerhouse”

or “waters our roots”!

In absence of NAMASMARAN, formal teaching or propagating of some arbitrary code of conduct (under guise

of value system) becomes a) alien, unsuitable or repulsive to; different people in different parts of the world;

belonging to different cultures, religions and socioeconomic conditions. It is almost impossible to arrive at

democratically; to a universally acceptable code of conduct. Such efforts in formal education or in the

propaganda; become pitiable and utterly ineffective in serving the purpose of rectifying the value crisis and the

STRESS produced by it.

The CONQUEST OF STRESS; resulting in value crisis; would be increasingly successful; through

NAMASMARAN coupled with actual and global implementation of holistic medicine, holistic education,

holistic agriculture, and holistic laws and so on, which may be called Total Stress Management; to keep on

continuously developing an environment to catalyze SELF REALIZATION and GLOBAL BLOSSOMING.

It is then; when the working conditions, monetary returns and public appraisal and accolades; required for

smooth progress to SELF REALIZATION and GLOBAL BLOSSOMING are available for all of us in different

jobs or professions; that the philosophical notion; “every work has its own dignity and glamour” would be

actually vindicated.

It is then that we all can live to the best of our satisfaction; and CONQUER STRESS of value crisis; by going to

the root of our job and churning out the results beneficial to ourselves and the mankind and thereby keep

facilitating the wellness cycle of Total Stress Management.

STRESS, DHARMA, COSMIC DYNAMICS AND NAMASMARAN

The microcosmic and macrocosmic manifestations of movements, colors, sounds, rhythms, melody, behaviors

and the emotional relationships; amongst the nonliving and living forms; are intricate and subtle. They are

beyond one‟s intellectual comprehension and even imagination.

All that we see and even perceive; is defined and restricted by the characteristics of our sensory receptors and

the limitations of cerebral cortex and hence; forms a small fraction of what actually “exists” around!

Actually the concept of “existence” has also been born from our physiologically limited; though cumulative

framework of intelligence; through the civilizations. We are entrained to assume; that whatever we “perceive”

or “experience”; exists, and what we do not; does not “exist”! Thus we have “learnt” to conceptualize birth and

death separated by existence!

It is kind of addiction to such belief that we feel extremely uncomfortable and sorry with even the thought of

nonexistence or death.

Hence; truly speaking; even the fraction we perceive; may not be in congruence or in consonance with the core

of nature. This alienation or separation from the core of the nature or cosmic consciousness; is the cause of

inherent restlessness in most of us.

This separation from the core; and the addiction of individual “existence” or “living” manifests in the behavior;

as; e.g. struggle for existence, which is apparently governed and directed by physical needs.

The separation from the core; manifests later, in the struggles and wars motivated by instincts and passions,

aspirations, and ambitions of imposing, possessing, controlling, and owning and so on.

This separation from the core of nature; also manifests at personal levels in the dissatisfaction, from moment to

moment; and dissatisfaction in different personal interactions.

The separation from the core of nature gives rise to strong or weak prejudices and likes and dislikes; in our

minds; and these manifest in different walks of life we work in!

The process of study and practice of Total Stress Management involves; the understanding of our alienation or

separation from the core of the nature or cosmic consciousness (our true self) first; and our reunification with it

subsequently. I call this; “conscious evolutionary transformation” or individual and global blossoming.

Such clear vision and appreciation of the universe; is a blossoming experience. The individuals get freed from

the subjectivity; and blossom into objective “existence” and merge with the core of nature! With such merger

the “struggle” for individual existence ends! This is the root of DHARMA as well as soul of DHARMA.

The traditions, customs, conventions, and even manners and etiquettes are evolved in congruence and

consonance with this essence of DHARMA.

Through such blossoming experience; we realize that individual subjectivity, constitutions, capabilities and

skills are different. Intellectual, emotional, instinctual and physical needs are variable. This is so according to

the different stages of evolution, in different people, ages and situations.

Different individuals do different so that the natural or divine orchestra; or the cosmic dance continues; with all

its splendor, melody and charm; while simultaneously opening all the possibilities and opportunities for every

individual to blossom to his/her fullest potentials! This is called his or her SWA-DHARMA implying the

expression of the innate core!

This is why; DHARMA and SWADHARMA have such paramount importance in our life. If we understand

this; then we would be able to transcend the conflicts, controversies, chaos and confusion; over different

ideologies, theism, atheism, organized religions, conversions and so on!

From another point of view; all the subjectivity is contingent in the “objectivity in and around, which is the

eternal master and manager of the cosmic orchestra”! The universe is filled with this innate harmony; vibrant

with orchestrated rhythm!

DHARMA and SWADHARMA; embody emulation of this cosmic orchestra at individual, social, global and

universal levels, by identifying and performing the respective roles! The greater the accuracy in emulation, the

greater would the rhythm, harmony and melody in universe and vice versa.

This state of identification of one‟s role and its assertion; marked by victory over restlessness (born out of

separation from the core of nature), is implied in the preaching of Marathi saints; “THEVILE ANANTE

TAISECHI RAHAVE, CHITTI ASO DYAVE SAMADHAN” (Perceive the divine plan of the Almighty i.e.

the comic consciousness; and live and blossom happily in it)!

In view of the “fall of the leaves” of the tree of DHARMA; i.e. decline and disappearance of most of the

traditions and customs; there is a need for new traditions, new customs and new way of life; which can be

developed with global consensus; through realization of the innate unity. The immortal gurus have been

preaching for millennia; that NAMASMARAN and its ecstatic, subjective and objective experience; bring about

rejuvenation of DHARMA and are; the core of DHARMA!

TEMPLES

The association of traffic jam, dirtiness, queues of pathetic looking beggars; reported indulgence in marihuana,

sexual abuse and other perversions, monitory corruption; interference of petty politics, vested interests and

criminal elements in the management; unauthorized nature of constructions etc lead to serious doubts about the

beneficial aspects of temples. They appear to be at best centers of escapism and sterile solace; totally cut off

from the day to day transactions and the challenges therein. This leads to propagation of superstitions on the one

hand and reactive and well meaning but inappropriate criticism of the temples on the other hand.

Majority of the temples have become economically helpless and parasitic institutions dependent on the mercy of

government, grace of leaders involved in partisan politics, sympathy of donors (without discretion to their

character) and volunteers gathering with ulterior motives.

Thus celebrations and devotional activities have become means of extortions and sociopolitical influence and

electoral politics.

Why has this happened?

The individualistic pursuits and petty considerations (Kaliyug) have taken toll of the original ideas, concepts

and functioning of temples. As a result, the centers of excellence in every possible way; which served to

emancipate individuals and the society and emanated rejuvenating and revitalizing influence on most of the

individuals visiting and participating in the temple activities (conducive to individual and global blossoming);

have become diseased institutions or the focuses of diseases.

Can this be rectified?

Yes.

The ever nurturing core of cosmos and the cosmic consciousness is NAMA and NAMASMARAN is the way

for all. Through NAMASMARAN we can re-explore, rejuvenate and reestablish the glorious functioning of

temples in all their richness and their benevolence!

Thus holistic agricultural, horticultural, cow rearing, related industries, health and fitness centers, holistic

educational activities; can spring from the enlightenment integral to NAMASMARAN!

Even the laws related to temples can emerge more accurate and benevolent; if concerned individuals practice

NAMASMARAN.

THIS IS DHARMA

DHARMA embodies a trans-temporal, omniscient, omnipresent, omnipotent super conscious phenomenon; of

uniting and harmonizing the universe; and its knowledge, realization and consequent intellectual, emotional,

instinctual and physical behavior; by people; leading to mutual blossoming into cosmic consciousness.

DHARMA is neither religion nor science. It is not non religion and not non science. However; it embodies and

encompasses science and religion! DHARMA incorporates not only mankind belonging to different religions

and regions; but whole universe and its inmates! DHARMA is blossoming of living beings beyond their

subjectivity; into objectivity; for individual and universal blossoming!

ADHARMA is the opposite. It is full of subjective, superficial, petty, mean and disruptive; thinking, feelings

and actions.

The proportion of manifestation of DHARMA and ADHARMA keep varying from time to time. When more

people become increasingly aware of super conscious uniting phenomenon uniting their hearts with the hearts

of the rest, then the proportion of DHARMA becomes more and ADHRAMA becomes less.

When more people consciously or unconsciously function according to DHARMA; (individual and universal

blossoming) right from the birth to death, in every season, through out 24 hours and in any corner of the world;

the DHARMA becomes prevalent.

SATVA GUNA propels people to yearn for understanding and realizing the DHARMA and deal every problem

in a holistic fashion. Holistic vision brings about blossoming of all activities; into DHARMA i.e. the supreme

experience of the innate universal unity and harmony, by inmates of the universe.

The RAJOGUNA leads to lopsided, analytical and reductionist thinking bereft of holistic perspective. This

thinking; leads to a kind of animosity between; the theist, atheist, spiritual, material; and different ideologies

and different religions. The thinking in one way, feeling in another way and yearning through passions in yet

another way! This is precisely the cause of chaos in the global and individual life.

TAMOGUNA leads to prevalence of dark forces of fanaticism, bigotry, lethargy, adamancy, indiscriminate

hatred, malice, viciousness; and coercive, cruel and indiscriminate violence to impose their opinions, whims,

fancies; under guise of religion, philosophy or ideology; on others!

Preponderance of RAJO GUNA and TAMO GUNA promote the ADHARMA.

The immortal gurus say that; NAMASMARAN, i.e. JAAP, JAP, KIKRA i.e. remembering one‟s true self; lets

us identify and gradually blossom at individual and global levels; and experience the innate universal unity and

harmony; and conquer the ADHARMA. One may; if one chooses to; grab the golden chance; and verify this

statement.

TUKARAM CHAITANYA

Near Nanded (A city in the state of Maharashtra in India); there is a small place called Yehelgaon. There lived an

extremely pious and illustrious Deshastha Yajurvedi Brahmin couple named Kashinathpant and Parvati. They did not

have an issue.

After penance for some years; Parvati gave birth on Kartiki Ekadashi of shaka 1745 i.e. roughly 1823 AD; to a bright son

as per the promise of Deity Shri Dattatreya, who had assured her in dream; that he would incarnate as her son.

They named him Tukaram.

Later he was named Tukaram Chaitanya by his guru; Swami Chinmayananda of Umarkhed. The other two disciples of

Chinmayananda were Gocharswami and Shri Shewalkar.

Tukaram Chaitanya later became the spiritual guru of Brahmachaitanya Maharaj Gondavalekar; around 1860.

The Samadhi of Tukaram Chaitanya is in Yehelgaon and that of Chinmayananda is in Umarkhed.

I never came across any information about the life of Chinmayananda, Gocharswami, Shri Shewalkar, Shri Tukaram

Chaitanya and Shri Brahmachaitanya; in any of my curricular books; during my education; till I passed my MD

(Physiology).

I have written this small write up as a homage and tribute to Prof. K. V. Belsare; who wrote the biography of Shri

Brahmachaitanya Maharaj Gondavlekar; and provided this extremely vital and valuable information to us. It is by virtue

of reading this biography (though the ultimate control is of; GOD, cosmic consciousness, or SADGURU); that I got

involved in NAMASMARAN and understood that:

1. India is unique in her greatest ever treasure of connection with God (the eternal immortal bliss, the absolute

objective truth, the cosmic consciousness); through; thousand of her illustrious sons and daughters; the saints,

prophets, seers and yogis.

2. In other words; India‟s treasure is; eternal immortal bliss; personified throughout the history; over millennia.

3. The ultimate solace for any inhabitant of the universe; is said to be; the eternal immortal bliss; mentioned above.

Nothing else; how much ever hyped; comes to rescue!

4. Hence; when people of the world; get exasperated and exhausted; by religious, intellectual, ideological and

political conflicts and indiscriminate violence on the one hand; and indulgence that drains the spirit and erodes

from within; on the other; and begin to desperately seek peace and harmony; they would certainly get it; in India.

5. This is also because; even as India may look sick and sultry; and be ridiculed and betrayed by her own

inhabitants; from time to time; the places of pilgrimage; spread in nook and corner of India; ooze out and

emanate ambrosia of eternal immortal bliss; and provide solace to every visitor; without any kind of

discrimination!

6. The seekers of truth from any and every corner of the world; are not only bound to get the ambrosia of eternal

immortal bliss, in India; but also; the inspiration of the holistic perspective, policies, plans, programs and their

implementation; so much pivotal and vital in individual and universal blossoming i.e. holistic renaissance.

PRARABDHA

Once upon a time; there were some people; sitting on a ground; and crying; while holding their nostrils tightly.

A saint was passing by. He saw them and asked compassionately, "Why are you crying"?

They said "We are suffocated. It is very painful".

The saint said, "You are suffocated; because; you are holding your nostrils tightly. Release your nostrils!!"

They said, "OK Sir... Thank you very much for advising us. Since you are a master; it could prove to be an

effective solution! But; it is in our fate to hold the nostrils tightly! What can we do? If releasing the nostrils is in

our fate (PRARABDHA), in future, then we will certainly release our nostrils."

The saint smiled and left.

After coming home; he narrated the story to his disciples; and asked them to explain what they could learn from

it.

One of the disciples stood up and said;

“We live in delirium and arrogance; or depression and meekness! We are oblivious of our conscience and our

soul; and the urgency to satisfy them with the oxygen of holistic perspective, policies, planning, programs and

deeds. As result; our soul and conscience; are utterly suffocated!! This causes severe stress, but we are unaware

of its nature and cause! Hence; we simply keep on grumbling.

Saints develop compassion and say; "Practice NAMASMARAN and empower yourself to listen to your souls

and conscience and follow them! As a result; you would be able to nurture them; them with the oxygen of

holistic perspective, policies, planning, programs and deeds and they would no more be suffocated!! You will

certainly succeed in this; beyond your imagination; if you share this wisdom of the omnipotent benevolence of

NAMASMARAN (i.e. JAP, JAAP, JIKRA, SUMIRAN, SIMARAN i.e. remembrance of your true self); in

individual and universal blossoming; with others.

We say, “Thank you Sir, for your advice! If it is in our fate (PRARABDHA); then we will follow it!”

The saint nodded his head in approval, endorsement and appreciation!

YAJNYA AND SACRIFICE

Are Yajna, sacrifice and NAMASMARAN synonymous?

Yajna is offering, sacrifice is also offering and NAMASMARAN is also offering!

Yajna involves offering of different materials with a specified procedure.

Sacrifice also involves offering of possessions including the near and dear objects and entities.

The NAMASMARAN is a gradual process (of Yajnya and sacrifice) that involves the offering of perspective,

thoughts, emotions, passions (instincts); and even the physical needs and existence.

Through NAMASMARAN; one realizes in the course of time; the subjective nature of one‟s thoughts,

emotions, instincts and material needs; resulting from the internal and external environment; and drops them

(just as snake drops his skin) at the lotus feet of the objective consciousness i.e. guru.

The individual thus gets freed of all exasperating vacillations and agonizing burden of subjectivity; and enters

into eternal freedom; while merging with NAMASMARAN. There onwards he or she; is assured that all his or

her aspirations, duties and missions is being taken care of by objective or cosmic consciousness i.e. Almighty

i.e. Guru.

The aspirations, duties and missions; no more remain “his” or “her”! They get freed from the subjective

attachment, fanaticism, infatuations and frustrations; and blossom; into the aspirations of the entire universe

(cosmic will); in true sense.

Does this really happen?

It is best to verify!

BELIEF, SKEPTICISM AND IMMORTALITY

Many people

1. Advocate scientific temper.

2. Point towards the uselessness or harmfulness of DIKTAT

3. Indicate the experimental findings of statistical insignificance of utility of NAMASMARAN in healing;

and

4. Indicate the reduced rate of crimes in atheist societies.

5. Express skepticism about NAMASMARAN

Following is a brief explanation to the misconception that NAMASMARAN is an unscientific and religious matter and

involves (blind) belief in God.

Saint Dnyaneshvar refers to NAMASMARAN in the ovis 200 to 205 in the ninth chapter of Dyaneshwari. Apart from this

most of the saints, including Kabir and Gondavalekar Maharaj; have described the merit of NAMASMARAN; based on

their experience; in their works. As regards the effect of NAMASMARAN on healing or other material gains are

concerned; the practice of NAMASMARAN does not involve any assurance of any tangible or material gains. As regards

the relationship of crime and atheism; it is enough to state that; NAMASMARAN does not involve any kind of belief. It is

a practice of negation of pettiness, subjectivity and superficiality. No science or religion can testify or endorse; whether

NAMASMARAN can give the realization of immortality; as stated by Saint Dnyaneshvar. Its practice is a matter of NOT

DIKTAT, but a revelation, choice and golden opportunity.

But, all such frank questions and/or arguments are most welcome. More discussion/explanation about this; can be found; in

articles and books; for free download; by google searching "Dr. Kashalikar"

PHYSIOLOGICAL IMPORTANCE RUDRA SOOKTA

It is hypothesized that when we listen to RUDRA SOOKTA; several changes take place; in the patterns,

quantity, frequency, interrelationships; of the bio-electrical impulses; secretions; in the afferent, efferent and

inter-neuronal (central nervous and autonomic nervous) circuitry, neuro-muscular junctions; and also in

neuroendocrine, endocrine and a variety of exocrine glands. These changes are conducive to empowerment and

blossoming of consciousness and enlightenment; which we may call holistic health. As a result of actual

experience of this a consensus must have been evolved to include RUDRA SOOKTA in various sacred

activities in Hindu tradition. A lot of research must have been done or must be going on in the world in this

respect; or else it would be undertaken in near future. All these researchers are worthy of heartiest

congratulations and humble appreciation.

रुद्रशूक्त जेव्षा आऩण ऐकतो तेव्षा ऐकण्याच्या प्रक्रियेतून; वळशऴष्ट स्ळराांच्या योजनेनुशार ( मोडुऱऴन्श/आरोष अळरोषा ईत्यादी; नुशार) आऩल्या मेंदमूध्ये जैवळक वळद्युत प्रळाष आणण ऴरीरातीऱ अांत:स्राळी ग्रन्थी मध्ये जे स्राळ स्रळतात

त्याांच ेप्रमाण, फ्रीक्ळेन्शी, ऩॅटनन, इनटेर्रनऱॅऴनशऴऩ; इत्यादी बदऱून; षे शळन अधधक ऊध्ळनगामी चतेनेऱा म्षणजेच शम्यक

आरोग्याऱा ऩोवक बनत अशऱे ऩाहषजे. या प्रत्यस अनुांभळातूनच; रुद्रशूकताचा वळवळध धमन कायानमध्ये अांतभानळ केऱा गेऱा अशऱा ऩाहषजे. अथानत यादृष्टीने या शांदभानत अधधक शांऴोधन शध्या चाऱू अशेऱ क्रकां ळा झाऱे ऩाहषजे, क्रकां ळा नजीकच्या कालात षोईऱ. त्या शळन शत्य ऴोधक शांऴोधकाना वळनम्र अशभनांदन.

KULADEVATA

In India; thousands of family groups worship different Kuladaivatas or Kuladevatas. Kula means pedigree and

daivata or devata means deity. The temples of these deities are present in different villages and people assemble

periodically in these temples and worship the deities with different customs and traditions. The yearly

congregations or fairs are called jatras and constitute a great event of cultural rejuvenation, unification and

harmonization.

In my view these Kuladaivatas or Kuladevatas are the divine doors to the home of ultimate truth. They are

divine branches of the root embodying eternal truth. These are divine channels or divine routes; to the abode of

absolute truth.

As I have discussed in my books such as Hitguj and Shambhavi, the temples in general; constitute; the unending

springs of vitality and rejuvenation. These are the places where individuals can consume the sacred sap of

enlightenment and transcend above their petty ego, petty aspirations and petty pursuits.

NAMASKAR is prostrating in front of the idols. We may feel that this is meekness or lowliness. But that is not

so. In fact; just as a person with bamboo spine; cannot bend due to inability; similarly a person with mental

rigidity and inflexible ego; is unable to prostrate or do NAMASKAR. It is egoistic arrogance and lack of

humility. It is not a sign of strength but a sign of weakness and fragility. It is a sign of apprehension and phobia

of breaking; if one bends!

NAMASKAR or prostration; is an achievement in terms of being able to surrender one‟s ego, subjectivity or

pettiness; at least to some extent!

Recently I visited and stayed in the temple of Shri Dev Narayan (our Kuladaivata); situated in a scenic place

called Walaval. Apart from the superlative rejuvenating experience, I also realized that we visit these places;

only periodically and as a matter of custom and tradition. But otherwise we neglect them. We get engrossed in

trivialities of life; and lose the vital core of our life residing in these temples! These sources of eternal

empowerment and enlightenment are therefore; grossly “emaciated”, “weakened”, “paralyzed” and “helpless”!

The holistic solution; which treats and heals the root of the problem is NAMASMARAN. It heals the heart and

soul of universe. It inspires us; to worship these deities; not as a matter of mere tradition; but as a source of

universal rejuvenation, unity and harmony! It gives several creative and holistically benevolent ideas, plans and

projects; in and around all the temples and places of worship, which in turn can rejuvenate the mankind!

CHITRAAHUTI

What is chitraahuti?

We gratefully and prayerfully share a small part of food available to us for eating; before beginning our lunch

and dinner. This procedure, norm or ritual is called chitraahuti. The word is derived from the combination of

two words Chitra and Aahuti. Chitra is deity‟s name and Aahuti means offering.

This is one of the examples; of how the rituals emerged and organized; from the realization of truth so as to

culminate in the realization of truth. Truth is beyond articulation. But it can be said to be the state of being;

where the individual consciousness is one with the universal consciousness.

Chitraahuti is a gesture of reaffirming our oneness and harmony; with the visible and invisible living universe;

in and around us. It transforms a biological compulsion and mechanical act into a YAJNYA, a noble deed and a

leap forward towards individual and universal blossoming.

It is obvious and clear that when we are too immature to understand this purpose; we either simply follow the

procedure; with “religious feelings of reverence”; without understanding its importance; or reject it with

“arrogant rationality and rebelliousness”! We get labeled as “conformists” or “rebels” respectively; but are in

either case; we are immature!

As we are immature; we tend to blindly adhere to our past glory mechanically and/or irrationally; or get

variably influenced, impressed and overwhelmed by the cacophony of individualism and try to dismiss and

reject our past as irrational and superstitious.

In short; we get either fossilized in the letters and words of scriptures; or we get inebriated by the showy

glamour and the phony glitter and unleash the beast within us; assuming ourselves to be free! We get entangled

in the external aspects of the rituals or get delirious in petty individualism, lopsided logic, superficial analysis

and callous reductionism.

Due to our immaturity; we either become shyly diffident conformist; hostile to rationality; or become

maniacally arrogant rationalists; hostile to ancient profundity, wisdom and benevolence!

Our plight lies in; our secessionist and treacherous ungratefulness and eventual emotional secession from nature

in and around us! Actually this is; “splitting away” from our own roots; our life lines!

The redeeming feature; however; is; the unseen process of getting reconnecting with the cosmic consciousness

i.e. returning to our own selves is however! It is swiftly absorbing all of us; who represent the global conscience

and so; many more people are sure to cast more light on chitraahuti and other rituals!

HOROSCOPE

While reading book NAMACHINTAMAI, by Mr. Ramachandra Krishna Kamat (Editor; of the revered treatise

on the divine life of 14th century incarnation Shri Dattatreya; Shri Narasimha Saraswati viz. Shri Gurucharitra),

and other books on NAMASMARAN; I found a reference, which indicates that; the practice of

NAMASMARAN; goes on purifying the various 12 houses in the horoscope. Shri Tembe Swami (Paramahansa

Parivrajakacharya Shri Vasudevananda Saraswati Maharaj) has upheld this conviction.

I also found in the biography of Shri Gondavalekar Maharaj (Shri Brahmachaitanya Maharaj from Gondavale;

Maan Taluka, Satara district, Maharashtra State, India); by Prof. Shri. K. V. (Baba) Belsare; that Shri.

Gondavalekar Maharaj has stated that; NAMASMARAN takes us beyond the influence of stars and planets; and

it also takes us beyond time.

In view of our curiosity or worry about future; and the help we seek during difficulties; on the basis of

horoscope; we have this free guidance of spiritual masters and mystics; to study and explore the potentials of

NAMASMARAN; and share our findings with the others.

FEAST AND PRASAD

Feasts and parties; involve giving or receiving food, with or without various paraphernalia. They quench hunger

and thirst and satisfy taste buds, besides giving pleasure of socialization and entertainment. But usually; these

are associated with superiority complex, inferiority complexes; hollow euphoria, deceptive glamour and false

glitter; usually followed by emptiness and depression!

What is PRASAD?

When an individual spends his life in the process of self realization and self expression; he becomes one with

the core of universe and catalyzes the same process in millions of others; throughout his life and even after

leaving his/her body; through centuries.

The place where the particular saint or yogi spends his life becomes a place of pilgrimage. The pilgrims get

empowered in the process of self realization and self expression by going to these places.

We find in India; thousands of places of pilgrimage; where a saint, yogi, rishi, maharshi or a mahatma etc has

spent life; in the process of self realization and self expression. These places of pilgrimage have one feature in

common viz. the distribution PRASAD at subsidized price or free of cost.

The food; that is cooked to offer the particular saint or yogi (cosmic consciousness) is PRASAD. Such food is

in a way; “charged” with the benevolence of the saint to catalyze the process of self realization and self

expression i.e. individual and universal blossoming!

This is why; thousands of us; consider themselves fortunate and privileged in participation of making such

Prasad available to pilgrims and in eating it themselves! Thus thousands of people participate in various

activities; involved in distribution of PRASAD such as funding, cleaning, cooking, serving and also cleaning

the vessels!

One such place of pilgrimage is Gondavale; in Maan Taluka of Satara district; in Maharashtra state; in India.

Thousands of visitors whether tourists or devotees; are served PRASAD; in the form of freshly prepared cow

butter with sugar, breakfast, lunch and dinner; every day; without charging any money what so ever.

Can we globalize the culture of self realization through NAMASMARAN and distribution of PRASAD? The

world needs it. But more than that; we need it for ourselves. We need it for our own satisfaction of creating a

healthy environment around ourselves; and our generations to come.

HEALTH, DEITIES, RITUALS, MUHURTA AND PILGRIMAGE

The ideas and forms; especially those of deities; appear to be created by individuals.

But is this true?

Is it not true that right from the conception, gestation, birth and subsequent growth and development of an

individual is not determined by that individual? In fact, is it not true that; even the genetic constitution and the

heredity of that individual is NOT determined, decided and developed by that individual?

The case in point is that of ideas such as three hundred and thirty million deities in Hindu Dharma!

Such ideas and their forms; are ridiculed; as if they were created by some stupid individuals. Actually no

individual per se; decides “his or her ideas”! They are the product of time, space and several other phenomena

in society and nature.

The idea of three hundred and thirty million deities; is most probably through the appreciation of the

interrelationship between the time, space, cosmos, solar system, peculiarities of different celestial phenomena,

their effects on life, circadian rhythms, consciousness; and the ultimate culmination of life into superliving i.e.

self realization.

This insight of the seers; also forms the basis of auspicious times, days (MUHURTA), horoscopes, different

rituals, different rituals involved in acculturation (SANSKARA), and different ways of worshipping different

deities for their characteristic blessing (e.g. enlightenment and wisdom from Ganapati and Saraswati ) for

blossoming into superliving.

As per the perception of the seers; the individual human existence is but a miniscule of the universe or cosmos

(including the cosmic consciousness, time, space etc), the deities are cosmic entities with specific predilection

or correspondence and/or subtle relationship with specific loci in individual human existence.

The individual human beings are near exact replication and representation of the cosmic being; the PURUSHA

and His attributes viz. PRAKRUTI; with potential to be PURUSHA and PRAKRUTI!

Hence worshipping deities; is actually rectifying, healing and empowering the corresponding loci in an

individual human existence through the blessings of these deities; (who are part of PURUSHA and

PRAKRUTI; i.e. true self!); for realization of true self; and concurrent global blossoming.

Strangely though; several authors have criticized or even ridiculed many Hindu ways of life and the rituals. This

is; due to superficial study; or because of extraordinary trans-physiological enlightened state; beyond the realm;

of a common man, referred to as VIDEHI AVASTHA.

Actually; even though Hindu way of life; which is heterogeneous; has some grossly aberrant ideas and

traditions; broadly speaking; many of the customs and traditions embody a step by step process of evolution

towards superliving (individual and global blossoming).

This is why; even as Hindu philosophy talks about the immortality of soul; still it prescribes the SANSKARA,

rituals, traditions, customs, conventions, different worships, different auspicious days, times and so on; so that a

child grows, develops and evolves to the state of self realization, which is being; one with the immortal cosmic

soul; i.e. superliving; benevolent to universe.

Hence irrespective of the names and titles of the religions; the practice of worshipping the deities; and following

many of the rituals conducive to superliving; would soon be popular, sought after and practiced in every nook

and corner of the world; for holistic welfare of the world!

It is true that the legacy of the ancient seers has been destroyed, distorted, adulterated and vitiated in many ways

due to preponderance of TAMOGUNA and RAJO GUNA; (again; a function of time and not individuals); in

the form of brutal bloody invasions, carnages and genocides by some and of some!

Hence study and scrutiny of the legacy has become difficult!

This is also because; mere rote, mechanistic, reductionist and lopsided logical thinking and learning; without

evolving internally (As in case of westernized mainstream education or a traditional gurukul); cannot extract the

essence of past wisdom in e.g. nyasa, vyahruti, achaman, pranayama, deities and pilgrimage.

The egalitarian socio-economic materialistic perspective; also cannot grasp the core of the hundreds of rituals,

conventions and festivals in Hindu Dharma. It offers simplistic superficial explanations these phenomena and

knowingly or unknowingly neglects, trivializes, vulgarizes and/or undermines their sublime and pivotal role in

the holistic blossoming of individuals and human civilization.

But study and scrutiny of ancient wisdom is most certainly required. We have to be honest and holistic for this.

Like the rituals and rites; the places of pilgrimage are also criticized or ridiculed. This is partly; because; their

relevance as sources of vitality and vigor and conduits of vitality to self realization, for one and all; became

redundant; due to unprecedented rise of TAMOGUNA and RAJOGUNA; in the form of mean selfishness,

cheating, deception and superstitions.

NAMASMARAN evolves, enlightens and enables us to see, appreciate, scrutinize, verify and modify if

necessary; the wisdom of the seers of the past (irrespective of the race, region and religion); who have left

behind the invaluable treasure of the legacy such as Ayurveda, Jyotish, Yoga, Smrutis, Acupressure, Medicinal

Herbs and so on; and participate in true individual and global welfare!

INTRODUCTION TO THE GREATEST EVER MASTERPIECE ON THE PINNACLE OF HOLISTIC

HEALTH: AMRUTANUBHAVA

Shaniwar; Phalgun shuddha 7 shaka 1932

Saturday; March 12, 2011; 11:25 am

Amrutanubhava means the indescribable experience of “being” beyond birth and death. It is the experience of

“being” beyond body, instincts, emotions and intelligence. It is the experience of “being” “the field”

encompassing “everything in universe from all eternity to all eternity; including space, time and consciousness

i.e. „the contingent‟!”

The Maharashtrian saint of 13th century Shri Dnyaneshvar Vitthal Kulkarni (Shri Dnyaneshvar Maharaj or

Dnyaneshvar Maharaj or Dnyanoba Mauli); wrote this all time masterpiece, which can be described as the

cosmic consciousness crystallized into words, which in turn; blossom the careful, discerning and intense reader

himself or herself; into eternal cosmic consciousness!

He actually dictated this „fountainhead‟ of super life to Shri Sacchidananda Baba, who penned it; after

completing the first masterpiece viz. Dyaneshwari; the world famous commentary on Bhagavad Geeta; in

similar manner; in compliance of the articulate inspiration of his guru (and elder brother) Shri Nivruttinath.

Dnyaneshvar (or Jnaneshwar) Vitthal Kulkarni (popularly, fondly reverently addressed as Sant Shiromani Shri

Dnyaneshvar Maharaj or Jnaneshwar Maharaj or Dnyanoba Mauli); was born on the same day as Lord Krishna

on Thursday midnight; the 8th day called ashtami of the second fortnight (vadya-paksha); of the month Shrawan

in the year 1193 of (King Shaliwahan‟s calendar called Shaliwahan shaka) i.e. 1271 AD.

He did not die! He voluntarily reassumed or re-ascended to his pure and free immortal state; amrutavastha;

described in Amrutanubhava or Anubhavamrut; by entering and sitting in samadhi in an underground place; in a

place called Alandi; (district Pune in Maharashtra state of India [Bharat]) in the noon of 13th day (trayodashi) of

the second fortnight (vadya-paksha) of the year 1215 (Shaliwahan Shaka) i.e. 1293 AD.

This phenomenon is referred to as sanjeevana (ever enlivening, ever vitalizing, ever empowering, ever

inspiring, ever blossoming) samadhi (the state of being eternal cosmic consciousness).

Amrutanubhava is in old Marathi referred to as Prakrut. Hence it is difficult to understand even for a person

whose mother tongue is Marathi and/or who is well versed with Sanskrit. However it is not difficult merely by

virtue of its language; but by virtue of its being truly beyond every possible reach of human genius.

One can hope to understand, appreciate and experience its purport by not only reading it with acute, pin point

attention and concentration; but by actually getting submerged, dissolved and reunified into cosmic

consciousness; through the practice of NAMASMARAN.

There are ten chapters in Amrutanubhava

The first is; Shiva Shakti Samavesha Namana.

When we reach the root of our consciousness we experience the inseparable two in one principles Shiva and

Shakti. These probably correspond to yin and yang.

These are beyond space and time and barely reachable through individual consciousness.

In fact the individual consciousness begins to dissolve and allowing such dissolution of one‟s individual

consciousness into these cosmic principles is called NAMANA.

The second chapter is titled Shri Guru Stavana Kathana.

The chapter includes the praise and reverence to the guru of the author. In routine sense; the author and his guru

lived as human beings. But going deeper one realizes that; they have been the beating heart of the cosmic

consciousness.

Guru Stavana Kathana is narration of the surrender of individuality to the Guru i.e. cosmic consciousness,

beyond the dimensions of matter, space and time and beyond languages of letters and digits and beyond all

possible concepts conceivable human genus.

The third chapter is called, Wacha Runa Mochana.

There are four modes of expressions of an individual, which are called PARA, PASHYANTI, MADHYAMA

and VAIKHARI.

Crudely speaking; these are originated from physical, instinctual, emotional and intellectual strata of individual

consciousness.

The experience of transcending these is called VACH RUNA MOCHANA.

The fourth chapter is Dnyana Abheda Kathana.

Dnyana here pertains to pure knowledge or realization and embodies barrier less unifying experience.

This state of dnyana is beyond all the concepts of the very existence and on existence, origin and end and

creation and destruction.

The fifth chapter is Sacchidananda Padatraya Vivarana.

Padatraya means combination of three words.

Sacchidananda (Sat-Chit-Ananda; Sat is eternal, controlling; Chit is vitality or sprit or light; and Ananda is

ecstasy or bliss) is a word that is used to imply the experience of infinity in every sense.

It is indicated here that that the experience is beyond this descriptive semantics of SACCHIDANANDA also!

The sixth chapter is called Shabda Khandana.

It is proved here that every expression is a result of interaction between an individual consciousness and stimuli

which are born from ever changing universe and hence the “experience beyond change” is independent of any

word!

The seventh chapter is Adnyana Khandana.

Adnyana here; means absence or void or non existence. It is shown here that there is nothing like absence, void

or nonexistence.

The concept of zero itself is a function of the descent of cosmic consciousness into transient individual

consciousness and hence unreal in absolute terms.

The eighth chapter is Dnyana Khandana.

Dnyana when contra posed to Adnyana is rendered subjective and hence in an absolute state of consciousness

there is no interaction of knower, knowing and knowable.

Hence the realm of knowledge vanishes in objective state of consciousness.

The nineth chapter is Jeevana Mukta Dasha Kathana.

Here there is depiction of a state of an individual who ceases to „live‟ as an individual with respect to his or her

body, instincts, emotions and intelligence. He lives in consonance with or inseparable from cosmic

consciousness.

The tenth i.e. the last chapter is titled as Grantha Mahima Varnana.

Grantha is the book, Mahima means significance or potential and Varnana means description.

In this chapter; the author inspires and enables the reader to „see‟ what invaluable cosmic bounties he or she is

bestowed with; through this capsule of immortality articulated; in terms of the highest possible fulfillment or

achievement of life for an individual and the whole universe.

==========================================================

One feels;

This book gives not merely the solution to the unperceived and perceived problems; but enables us to see the

solution, empowers us to rise and be the solution and also reaffirms unequivocally that we ARE the solution!

One also feels;

What appears to have descended from the cosmic consciousness, timelessness and dimensionlessness,

wordlessness, questionlessness, omnipresence and immortality; into individual consciousness, time, dimensions,

words or semantics or terminology, questions, individual frame and mortality; respectively; is assumed as “I”!

The true “I” the GURU, the NAME; described by the word SACCHIDANANDA; eternally exists; irrespective

and independent of anything and everything conceivable by any conceptual framework or experience; of

existence and nonexistence!

DHANURMAS AND COSMIC PHYSIOLOGY

Cosmic physiology is yet to come in vogue.

But it is an incoming thing.

Holistic perspective is inevitable. Globalization is only a small visible part of holistic perspective. Holistic

perspective sees individual human existence; as part of cosmos; or other way round; it sees cosmos as an

extended body of an individual. Apart from crude observations such as circadian rhythms, everything in the

universe influences one another.

The Sun, moon, planets; their movements and events taking place on the earth; are all interrelated. Not only

they influence the living beings and human beings; but they specifically influence different systems of the body

and also various aspects of cognition, affect and conation.

Hence the astrology depicts specific days with specific prescriptions. (MUHURT, SHUBHA, ASHUBHA

KAL)

However those who do not understand the subtle interrelationship, describe days and periods as auspicious and

inauspicious.

Nothing is inauspicious; even the time of death is not inauspicious; if it is the logical culmination of the fulfilled

life! It has to be appreciated that some periods are good for physical, some are good for sexual, some are good

for intellectual. Different periods are good for different faculties.

If we perform the different activities during those periods; which are suitable for them; then we would succeed

in living and dying with fulfillment, at individual and global levels.

There are some individuals who oppose the teaching and learning of astrology in universities and schools. This

is gross; so called “intellectual” fanaticism.

We may or may not consult an astrologer; but calling astrology as hoax and trying to sabotage or suppress its

study is called TAMAS i.e. a fanatic; so called “scientific” bigotry.

Astrology is a means for shaping your life so as to help yourself and the universe blossom. I strongly feel that

the astrologers should do their job with full commitment and dedication and keep learning. They should not use

nonspecific words such as auspicious and inauspicious, instead; they should describe the nature of interactions;

specifically. What is

inauspicious for developing sexual relations; is not necessarily inauspicious for getting money. Such many

examples can be given.

The case in point is DHANURMAS.

This is a month; when the floodgates of enlightenment open for the mankind. Hence it is a golden opportunity

to remain awake and welcome the enlightenment by getting up early morning and focusing on the cosmic

consciousness i.e. God. Some astrologers described this as inauspicious month, but it is not. It is only,

unsuitable for some mundane activities.

Dhanurmas or Dhanurmas starts from 16th of December 2009; and ends on 13th and according to some on 14th

January2010.

Kumbha

The Kumbha Mela takes place in four places in India viz. Ujjain, Nashi, Hardwar and Varanasi (Allahabad).

The auspicious period repeats itself every twelve years. Millions of people collect and take bath in Ganga.

What is so special about this period?

The explanation of salvation from sins is inexplicable in scientific terms, because science does not conceive the

meaning of “paap and punya” i.e. “sin and good deed” respectively.

The alternative explanation is probably as follows.

All paap or sin is that which takes us away from our true self, i.e. disorients us from ourselves. All punya is that,

which enhances our orientation to our true self.

The Kumbha period, by virtue of the characteristic constellation (The specific constellation during this time is

Sun enters the Mesha rashi, Moon enters the Dhanu rashi and Guru enters the Kumbha rashi) according to

Indian or the lunar calendar) seems to influence certain and places and rivers on the earth; beneficially; making

them conducive to orientation to the universe to her cosmic self.

Since the human beings are subtly connected with rest of the universe, these places and rivers probably enhance

the orientation of human beings also; to their true self.

This is analogous to the help one gets from the wind while sailing. The external and internal environment when

favorable, one can get reoriented to the true self and experiences self realization!

The Kumbha period (parva) probably signifies such a period full of benevolence!

It is essential to explore and appreciate the subtle links between human being and the universe and also the

subtle changes in the rivers and the places; responsible for transcendental benefit; during this period.

The sociological, economic and other explanations (such as microbiological) offered are too simplistic and

hence conceal the most beneficial and enlightening truth that can blossom the whole world!

PANCHANG:

Indian calendar is called panchang (pancha = five anga= aspects or parts; viz. tithi, war, nakshatra, karan and

ayan).

NAMASMARAN AND STUDY OF GEETA

What is the background of the sharing of my perceptions of Gita? Why did I study Gita?

It gives me great pleasure to share these experiences and perceptions of my study of Bhagavad Gita. Obviously;

this is neither a translation nor a commentary. I may not call this an interpretation also. This is simply, a sharing

of my experiences and perceptions of Bhagavad Gita! For the sake of simplicity, henceforth I am going to refer

her as Gita. Another interesting thing, which may appear queer, is; I prefer to refer to Gita as “she” and not it.

Because Gita is much more than a “living” and “loving” mother!

It was in early childhood that I used to hear some chapters such as 15th

; being recited by my brothers and sister.

During our school days I remember to have learnt some shlokas from Gita Dhyana and some shlokas from Gita

proper. But I don‟t remember the details.

After this brief encounter, all that I heard during my medical college days, from leftist friends was not in favor

of Gita. But what I heard from many others was high acclaim for Gita.

But somehow I was involved in many things other than Gita and probably kept on groping in the dark for quite

some time. May be, this was because study of Gita did not seem to have application in medical profession or

social development; or because study of Gita wasn‟t thought very important by leaders in different fields. Most

importantly, study of Gita was not promoted enough by the local, municipal, state and central governments; in

India; to attract majority of people and especially young minds! Study of Gita was not associated with any

apparent or tempting incentive!

I must appreciate however; that there have been many voluntary groups trying to spread the study and message

of Gita all over the world, even though I had not come in their contact or influenced by their activity!

But after coming to Mumbai, flame of curiosity was ignited and interest in Gita was aroused, probably because I

had begun to revisit Vishnusahasranam and Namasmaran, and/or I was becoming increasingly aware of my

inadequacies.

Apparently it was also because; I wanted to study something world famous and ultimate in every sense; so as to

boost my ego! Hence I began the study of Gita.

But now it appears that there was much more to it than this. Whether I studied Gita or Gita herself made me

study her, is a moot question and I feel; the latter may be truer.

When did I start the study? What were the early experiences?

When I seriously began to study Gita; about twenty years ago, I found many contradictions in her.

For example, in 4th

chapter, Lord Krishna says in the same verse, (Chaturvarnayam maya srustam…) that he

created four VARNAS and also; he did not create them! Also, even as Lord Krishna advocates the war (Tasmat

uttishtha Kaunteya yuddhaya kruta nishchaya…2nd

chapter, nirashi nirmamo bhootva yuddhaya kruta

nishchaya… 3rd

chapter, Yadahankarmashritya na yotsya iti…..18th

chapter), he also upholds nonviolence

and control of mind in most of the chapters e.g. (Ahimsa satyamakrodham.. 16th

chapter,

Moodhagrahenamatnoyat …17th

chapter, ) as a virtue.

Similarly, Lord Krishna disapproves Arjuna‟s arguments in 1st chapter about VARNA SANKAR, which means

indisciplined and unrestricted marriages directed by mere

attraction; in different groups, (Ashochyanaiva shochastvam prajnya vadanscha bhashase.. .2nd

chapter) he

uses the same argument (Yadi hyaham na varteyam …and Utside yurime lokam… 3rd

chapter).

In 2nd

chapter his argument (Akeertin cha pi bhootani…, Bhayat ranat uparatam…, Awacchya vadanscha

bahoon…. etc) about “what people would say”, appears to be too superficial and not enlightening or

philosophical (Please refer; page 121).

One can quote many such contradictions and uninteresting arguments as examples; but that is not the purpose of

this writing, because as can be seen latter, these apparent contradictions kept getting resolved in the process of

study. Hence, the purpose of this writing is; to share exciting changes in my perceptions of Gita and myself and

hitherto impossible; amazing revelations; which occurred as I went on studying Gita, in spite of the

contradictions and uninteresting arguments!

Why did I continue my study of Gita in spite of the contradictions and uninteresting arguments (which at

that time were “real” and not “merely apparent”)? Why did I go ahead even further to by heart her?

The reason why I kept on studying Gita in spite of the contradictions was; I sensed that there was something in

Gita, which I was not able perceive. This sensing of something; which I was not able to perceive, kept on

haunting me. I sensed that it was so precious that I could not resist myself! This was like an obsession of

searching a secret treasure; in spite of difficulties and dangers! That sensation of something imperceptible in

Gita kept on propelling me from within also! It was as if I was possessed by this sensation in and out!

In addition, I realized that I needed to correlate the shlokas or verses in different chapters so as to extract deeper

meaning. This could have been possible only if I remembered all the 700 verses from different chapters, and

contemplate on them, at any given point of time. This I thought was the only way to possibly resolve the

contradictions; even while traveling or walking and without having to refer a book! So I started the uphill task

(as I do not have the gift of very good memory) of by hearting Gita!

But frankly speaking, even as I am giving these apparently logical explanations, I had not quite understood why

I kept on reciting and by hearting Gita, obsessively in spite of the contradictions!

It appears now, that Gita herself consumed my consciousness, without me being aware of it and kept on

absorbing; my being in her!

Another reason for the persistence; (inspite of pains and agonies of frequent and serious disagreements); which

was

beyond my desire or voluntary will, may be that; study of Gita has the roots in my previous birth. This study

may be a continuation of what was left half way; in the last birth!

You may believe and appreciate this or discard as a flight of imagination! I leave it to your own perceptions and

experiences!

But life actually encompasses the births and deaths and hence called ANUBANDHA and NITYAGA i.e. linked

up and continuous! The continuity is evident in such phenomena.

Why did not I write earlier?

In the process of studying Gita; the thought to share my understanding used be very predominant. This may be a

reaction of the excitement I derived from time to time from Gita or it may be because I thought; I have

something to offer to the society! For this reason; I had tried to write on Gita about ten to twelve years back, but

later I stopped halfway; as I was not quite satisfied and was not at ease; with my own interpretations,

contentions and explanations, which appeared circular to me!

What is the feeling while sharing the perceptions of Gita today?

Not that I am sharing now, because I can claim to have understood Gita completely, but because, I am

convinced that Gita enlightens us for the journey; that starts with ignorance, individuality; and timed mortal

existence; and heads towards the destinations of self realization; universality and trans-temporal immortal

consciousness; respectively! Or rather, it is because it is an urge to share something wonderful with the others,

with whom I feel, I am united, irrespective of their caste, creed, religion, ideology, race, country and other

characteristics; such as whether I know them or not!

I am keen to share this great treasure, because; at this juncture I see; that Gita deals with; 1) Molecular activities

2) Individual activities including various physical, instinctual, emotional and intellectual 3) The relationship of

these with the society and universe and 4) The relationship of all these with past, present and future; and 5) The

all encompassing cosmic consciousness i.e. the nature of our cosmic being.

I am enthusiastic to share because, though Gita does not deal with; the drudgery of enumeration and description

of irrelevant peripheral details, she deals with the intricate principles involved in the intermolecular, inter-

moment, interpersonal, international interactions and also the interactions at all the levels of consciousness. This

may be termed cosmic dynamics or cosmic orchestra; including the role of an individual blossoming in it!

Do I understand Gita completely?

I have realized that I may not understand Gita, I may understand Gita partially, or I may misunderstand Gita. In

any case it is useful; because; with the study of Gita, there starts the exciting voyage of enlightenment and

blossoming!

Complete understanding of Gita is impossible, because it is trans-intellectual i.e. beyond the three levels of

consciousness (SWPANA, SUSHUPTI and JAGRUTI, i.e. dream, sleep and wakefulness respectively) and four

modes of communication (VAACHA) viz. PARA, PASHYANTI, MADHYAMA and VAIKHARI, i.e. roughly

speaking; communication from the root of one‟s existence without articulation(umbilical area), the primitive

instincts communication (precoridal area), autonomic nervous system and neuroendocrine system (throat) and

communication as articulated and spoken through central nervous activity (tongue, lips, palate etc) respectively.

These modes of communication seem to express different levels of genuinity and varying distance from the

objective truth.

What is the scope of the study of Gita in individual life?

However, even if I don‟t understand Gita, due to above reason; I have the freedom and opportunity to keep on

studying Gita and merge with cosmic consciousness to the

extent possible, and while doing so share the perceptions! I have the freedom to be empowered in the course of

time; sufficient enough to relinquish at appropriate time; “my” then redundant; intellectual, instinctual,

emotional and instinctual frameworks, material possessions and my body, happily and victoriously! This is akin

to a blossoming flower; that emanates its pleasant fragrance (without reservations and any kind of pain or

discomfort whatsoever) or a ripe fruit that drops from the tree!

What is the role of NAMASMARAN in the study of Gita?

Now before I go ahead, I must state here, that NAMASMARAN enabled the much necessary inner propulsion

for continued study and “understanding” Gita to the extent possible; and Gita provided the paradigm shift and

strong and stabilizing conceptual foundation that made it possible to adhere to apparently meaningless and

unglamorous activity of NAMASMARAN! But most importantly it is the cosmic consciousness (Guru) that has

made all this; i.e. study of Gita, Vishnusahasranam and NAMASMARAN possible!

Why wasn’t this published as printed book?

I am glad that it has been uploaded for free download and is being shared with millions, WITHOUT the delay

caused by various formalities involved in printing, publishing advertising, transportation, shipment and

marketing or selling of hard copies. This delay due to several factors such as motivation, interest, commitment,

capability, dynamism of the printers, publishers and the people involved in marketing and sale; of hard copies is

avoided! I am also glad that this electronic publication is independent of any influence of charity, donations,

sponsorship. This is what I call the grace of God or the benevolence of the cosmic consciousness!

In as much as I don’t want to keep any copyrights; so that anybody in the world; could utilize these

shared perceptions freely, I would also like to clarify that; just as well meaning use of these would aid in

imminent universal blossoming; the plagiarism of this material in any form with vested interests and

mercenary motives; would prove detrimental to the plagiarists and their readers; and hence to everyone.

November 4, 2009, 4:30 pm.

In what way was it a difficult proposition to study and continue to study Gita?

Like any individual I was also engrossed in the cacophony of needs, wants, passions, infatuations, goals, dreams

and aspirations, for myself and the society, which I was conscious of, there was; in addition; an inexplicable and

subconscious undercurrent that seemed to give incomprehensible twists and turns to my life; often beyond

my tolerance and forbearance and stirred me from deep within! Added to all this was; the challenge of study of

Gita, in which there way no monetary benefit or any solution to day to day problems. Study of Gita had (and

even today does not have any value) in medical curriculum.

There was importance in medical curriculum! This apparent irrelevance and non utility of the study made it

difficult and often disturbing!

But even as it appeared to create turmoil within my intellectual and emotional framework; I could not get rid of

it, till today, due to the possible reasons mentioned earlier!

What is the bond that Gita creates?

It is just in recent times that I have started appreciating that Gita has the nectar of immortality that is beyond

individual consciousness. But till recently; I felt that Gita (who kills one‟s subjectivity), imparted a dying

experience! This is why at earlier stages I felt it was terribly frightening to study and internalize Gita! But even

then, Gita immersed me in herself!

In past, I used to sometimes worship Gita and sometimes contradict her; without seriously studying! I often

merely used some quotations from Gita for proving my point and to impress the audience and feel good with

myself.

During my study in college and medical college I used get enamored by unusual terminology and bombastic

uncommon words and feel elated. Many a times quoting Gita, added to this elation!

But now I know that I was merely; getting enamored or repulsed by experiencing the periphery; similar to

enjoying or hating the fruit by tasting its skin!

What is the significance of reciting Gita?

In India, Gita is recited, chanted, by hearted by many. Earlier I thought this was stupidity or slavish mentality.

At times I thought this was blind belief. But today I confess frankly that I was more immature at that time, than

what I am today! Today as a student of physiology for over 30 years, I feel that Gita can especially benefit all

the children in the world to develop and tone up their central nervous system (including the speech areas and

speech articulation with biomedical feedback) and enhance their evolution during this life! This is true not

merely for a child but for any and every person of any age in the world. This is true even if Gita is by hearted

without understanding the intricacies, which one can appreciate at a later stage of development!

As a student of physiology, I am also sure that; by hearting of certain facts, meaningful hymns, philosophical or

scientific sutras (e.g. those from Ayurveda, Gita, and Arithmetic), without questioning; lets the child build; the

edifice of knowledge and then work on it. Up to a certain age there is no capacity in us to analyze and

comprehend certain aspects of life and hence insistence on clarification should not be encouraged as it can act

as hindrance in the learning. In fact by hearting even if the child did not understand the meaning is as essential;

as feeding the baby, even if it did not understand the nutritive principles in that food!

While studying Gita I realized that questions themselves should not be discouraged, but encouraged, but it

must also be clear that all questions may not be answered and if answered, the answers may not be

understood. Hence insistence on clarification; as a precondition to by hearting; should not be

encouraged.

What is the role of patience and humility in learning Gita?

Another point in learning Gita is; an approach with humility and patience. They are very important.

Besides, hidden meanings are not understood by casual reading and/or egocentric approach under the spell of

egalitarian, utopian or any such philosophical thought.

Moreover; Gita cannot be appreciated if we are already prejudiced by individualistic trends or socialistic

dogmas; often hidden under the guise of analytical fervor and/or scientific temper.

Patience (which is born from honesty, commitment and readiness to go beyond individual subjectivity and

paradigms of every kind and sometimes called SHRADDHA) opens the doors to enlightenment and blossoming

at individual and global levels!

What is the benefit from study of Gita?

Now I realize that study of Gita can empower a serious student of Gita to live with unconditioned acceptance,

love and respect for every moment and situation, and work in consonance with nature; to one‟s complete

fulfillment and greatest satisfaction.

Gita enables one to blossom in such a way, that subjectivity gets shed off smoothly; while global unity and

harmony begin to pulsate in one‟s heart!

It is worthwhile to share with you here; that today I feel that; opportunity to study Gita is a one of the

greatest treasure in my life for me.

November 4, 2009

9:45 pm.

How do we reconcile the socialistic and individualistic ideas with the principles of Gita?

During my first few years of study of Namasmaran, Vishnusahasranam and Gita, I was instinctively or

intuitively feeling, that the essence of these teachings was not at all in opposition to the idea of social justice

and material abundance; explicit in socialistic and leftist way of thinking. I felt strongly; that inequality and

exploitation were aberrations; and in no way; teachings of Gita, Vishnusahasranam and NAMASMARAN (as

sometimes erroneously thought even by me). I sensed the essence of Gita and Vishnusahasranam and the

NAMASMARAN embodied the spirit; unifying the essence of the leftists, rightists, believers, nonbelievers

and all others!

But it is after ongoing study that it became clear that being not equal can mean; merely being different and

complementary (and not necessarily unequal in the sense of constituting antagonistic relationship of exploiter

and exploited). Then I took it upon myself to further clarify the essence to myself and share it with others.

Because; I had in myself (which were in the outside society), the leftist, rightist, individualistic, socialistic and

good and bad elements; such as superficiality, pettiness, prejudice and ideological adamancy!

In what way was the study of Gita useful in practically realizing the ideals of life?

I was possessed by only one question: How to see more clearly and then show that essence of Gita,

Vishnusahasranam and NAMASMARAN; is the key to blossoming of all, irrespective of their identity viz.

atheist, leftists, Hindus, non-Hindus, and others belonging to different cultural and socioeconomic groups?

I had sensed, as mentioned earlier, that Gita, Vishnusahasranam and NAMASMARAN had the best from

capitalist or individualistic doctrines in terms of individual blossoming and the best of Marxist, leftist, socialist

or communist doctrines in terms of global blossoming and welfare of all; and unite all streams in the society!

So, from this point of view, I wrote my comments or interpretations on Gita and Vishnusahasranam and

Namasmaran, so as to highlight the innate unity and bring everyone together, irrespective caste, creed, religion

and even socioeconomic group!

Did I get frustrated any time; in the process of studying Gita?

But as the time passed, I started realizing that even though my efforts were honest (according to me), they were

subjective and incomplete. They did not convey absolute or objective truth and hence, did not match the

demands of the time! But having not understood this enigma; I was really frustrated. I didn‟t quite understand

the subtle difference between subjective and objective perspectives. I was unable

to see how my efforts; admired by most readers; could apparently make no impact (in terms of socio cultural

and politico economic conditions, to my satisfaction) on myself and the society!

How does Gita (or NAMSMARAN) help in overcoming the frustration?

But in spite of my frustration, I still felt quite strongly that my convictions if real; then must blossom the

universe in every possible way at some point of time. So I was not too much vagrant or did not go too astray!

Gradually I began to realize that, even as my conviction was correct according to me, it could be more

subjective and hence it was essential to practice NAMASMARAN with greater commitment and grow more

and more objective. Having realized this onus my head, it became increasingly clear that it was useless and/or

counterproductive to simply despise my own short comings! Because, self pity amounted to being suicidal, i.e.

violent to myself!

Having accepted the NAMASMARAN as top priority, it also became clear that it was inappropriate to hate the

shortcomings of the others. Because, that is being in a subtle way, violent to others! Thus, I stopped despising

whatever was happening in the society which was unpleasant to me!

I realized that there was no sense in getting frustrated, feeling guilty, accepting defeat or blaming disagreeable

activities and view points of others (theists, spiritualists, atheists, leftists, secular etc because I was a part all this

some point in time). I also found no sense in feeling sad about the misinterpretations of Gita, Vishnusahasranam

and NAMASMARAN by their worshippers and/or their detractors (because I was a party to this also!).

I also realized that, what is required, is blossoming together and empowering one another; through the study and

practice of Gita, Vishnusahasranam and NAMASMARAN respectively.

I thought this would assist us to grow from within and actualize intellectual, emotional, instinctual and physical

actions; in terms of globally nurturing policy making, planning, administration and implementation and

engender individual and global blossoming!

November5, 2009, 10:00 am

What were the first impressions of 1st chapter?

Initially when I began to read Gita, I felt that I am reading a story of war. I was rather put off by the list of

names and the description of conches they blew.

Later I read about the repulsion of Arjuna about the idea of war and violence and his arguments about the

disastrous effects of war. I felt that there was nothing intellectual and it all seemed to be too obvious to be

stated.

But I kept on by hearting it apparently; as a kind of exercise of memory and probably also to fill the void in me;

and actually because Gita “swallowed” me as I have mentioned earlier!

I did not quite understand the exact meaning MOHA for long time.

Some said that Arjuna was afraid and some said that it was his love for the family members. Some felt Arjuna

was right and some said he was wrong. But I never seemed to understand how this was related to the day to day

problems in life of a common man and me; and why Gita was acclaimed as the greatest exposition of

philosophy!

Some said that the description of war was symbolic and actually Gita relates to the higher self in an individual

with lower self.

This seemed impressive but could not explain the relevance of Arjuna‟s arguments about VARNA SANKAR

i.e. haphazard and lawless marriages amongst different strata and groups in society and their ill effects.

How can we get clarifications to the doubts formed while studying the 1st chapter?

At this juncture; it is clear; that Gita actually deals with the individual existence, universe, the time and cosmic

consciousness. She also deals with different stages of human development from SADHAKA i.e. seeker and

SIDDHA i.e. enlightened individual and the various ways and techniques to attain the ultimate state of

liberation.

Initially I used to feel that Gita relates to individual emancipation and hence felt that there was nothing in terms

of solution for the welfare of world. This was because of the repeated description of STHITAPRAJNA (a

person beyond the influence of painful and pleasurable influences in life) and absence of any reference to dream

society! This could be because of my ego (not necessarily unjustified or condemnable, but not accurate either),

which prevented me from seeing my unity with the universe and how the STHITAPRAJNA state was related to

social welfare. Hence I could not see how Gita could help in social emancipation! In addition, the obsession and

yearning that “I have to change the world for better” was the stumbling block in getting satisfactory solution

from Gita!

Moreover; I was expecting some kind of a blue print for the universal welfare; and since I did not find it; I used

to feel that Gita is individualistic and hence of no consequences for the global welfare. Naturally I was not quite

in love with Gita. In fact I read and studied it with reluctance and as if because; somebody was pushing me from

within to study it persistently.

Due to my honest (though subjective) concern; I was obsessed by global welfare, of which I had faint sketch in

mind. But I was neither finding any reflections of the sketch in reality; nor was I completely convinced by it. I

was probably looking for clearer blueprint in Gita. But since Gita does not give any such blueprint, I was rather

getting depressed by reading Gita. Study of Gita was thus a kind of invited trouble!

However gradually; this turmoil began to subside; when I started to realize that the role of Gita is not to provide

any blueprint; but to inspire the student to create a universal blueprint conducive to blossoming (in a most

democratic) of everyone in the world!

What were the hurdles in the process of studying Gita?

Sometimes I thought Gita was produced on battlefield, sometimes I felt that it was not a creation of one

individual. Sometimes I felt that many people have added different verses out of context and relevance. But

these feelings did not deter me from studying Gita, because; these feelings had nothing to do with what I was

looking for in Gita! I was really not concerned and bothered whether Gita was created by one or many and

whether on battlefield or elsewhere!

Some people said that it was not proper to read Gita at home as it leads to conflicts in home and some people

said that it was inauspicious to read it because it was read after some one‟s demise. Although these views

sometimes disturbed me temporarily; while studying Gita; they could not deter me from studying her!

I however felt that Gita was not very pleasant like a romantic poetry and did not generate elation or ecstasy. She

seemed to ruthlessly remind unwanted, unnecessary and unrelated questions and problems such as those of war

and death!

Arguments that Gita preaches violence and the opinion that she promotes inequality and exploitation appeared

too superficial and based on casual reading with preformed notions and prejudices; though they harmed my

enthusiasm to some extent.

Many people in the world alleged then and do so even today; that; Hindu scriptures such as VEDAs, SMRUTIs

(Compilations of rules, regulations and practical techniques for social stability, growth and harmony) advocate

inequality (and hence exploitation). This was because of the labor division that continued through generations,

in a structured form. It is true that various influences such as military invasions and religious persecutions tore

apart the fabric of holistic Hindu philosophy and way of life, into somewhat arbitrary, coercive and at times

absurd traditions and conventions, but it does not render the Hindu philosophy as such; exploitative, outdated

and counterproductive. These views create doubt and suspension in one‟s mind even before a Hindu like begins

to study books such as Gita.

Can Gita guide the world today?

I began to understand that Gita philosophy (the cosmic dynamics) reveals to us our position and role in the

eternal orchestra and guides us to live to our fullest satisfaction; while simultaneously aiding the blossoming of

the universe.

I realized that by studying Gita superficially one cannot see her potential to rejuvenate, regenerate and even

revive the chaotic and turbulent human civilization all over the world. I therefore felt greater and greater need to

explore the heart of Gita. I started getting as if haunted by a beautiful and barely seen blurred “melodious light”

in the core of Gita.

Gita begins with the description of legions of Kauravas and Pandavas on the Kurukshetra. Thus Gita directly

begins with the most crucial dilemma or tricky situation one can have in life viz. the question of life and death!

All conflicts in life are concentrated in this situation! This makes Gita the ultimate counselor!

I now feel that; Gita deals with war of higher self with the lower self in an individual, where the lower self is

attached to many likes and dislikes! This attachment is depicted in terms of attachment (like that for suicidal

and destructive addiction) for the relatives even if they were social psychopaths. This attachment leads to

despondent retreat to lower self and passive acceptance of and involvement in degeneration and decay of one‟s

own true self (and that of the universe). This is surrender of higher self to lower self, or surrender of higher self

of the society to the lower self of the society, that is called MOHA of Arjuna, which I guess is common to most

people in the world (which is why Gita is universal).

Gita simultaneously deals with the actual war also; because she looks at the individual and society in a holistic

way. She conceives and teaches to appreciate that the condition of war within and our response to that war;

naturally manifest in family and social life. If our response is of surrender due to MOHA then it is detrimental

to an individual as well as the society.

I think, I can appreciate this (previously thought unwanted and irrelevant and hence unpleasant) unavoidable

and eternal war within and out! In fact knowledge of Gita makes it clear that presence of this war and its

comprehension is a golden opportunity to live in SWADHARMA and achieve individual and global

blossoming! Strange (To state the war as opportunity) though it may appear it is true that this internal and

external war is a product of evolution! Animals have no choice!

They neither can glorify their instincts nor can they condemn it! Neither are they endowed with the freedom to

choose indulgence nor are they free to opt for abstinence! They do not have the golden opportunity to live in

SWADHARMA as there is o conflict.

Arjuna‟s response of MOHA is a response to inner war (that invariably manifests in the society)! Such

despondent response to the lower self of an individual is invariably reflected in the form of a retreat to the lower

self of the society i.e. psychopathic and detrimental elements in the society!

Gita not only depicts the individual and global despondency; but it also depicts; an intellectual explanation and

justification of such despondency in the form of apparently sublime values and concerns; as advanced by

Arjuna.

Thus Arjuna is dismissing the idea of killing teachers, brothers and other loved ones by forecasting the social

holocaust in terms of the ruining of families and the exploitation of widows and mutilation of social discipline

and harmony; leading to ill effects on the departed souls and the abyss thereof! Arjuna represents erudite but

erroneous arguments! Thus Gita creates a strong case for individual and social mediocrity, individualism,

pettiness, gullibility, defeatism, and despondency with intellectual explanations and justifications, which span

from individual and social life; to even life after death!

It is at this point that I realized that Gita is unique in NOT providing an arbitrary blue print that upholds

individualism or socialism; but enlightens the root of our being and provides freedom and blossoming of

individuals and the universe simultaneously. This understanding has wiped out my previous reservations about

Gita (of being individualistic or addressing merely personal needs or problems) and made me far more

comfortable with Gita than I used to be earlier. I now understand that Gita is more personal and more social in

true sense because she takes us to the core of both! This makes her really and absolutely accurate, just and

totally democratic in true sense, which the individualistic and socialistic philosophical frameworks are not! I felt

very happy for having persisted on the study of Gita and having come out of the limitations and inadequacies of

individualistic and socialistic philosophies.

Through depicting the individual and social despondence (represented by ARJUNA VISHADA) Gita creates a

ground for an eternal discourse to shun the individual, social and universal tendencies to sink and decay!

Gita enters into 2nd

chapter and then offers the omnipotent and omniscient panacea to such despondence and

decay that surfaces repeatedly in the human civilization throughout history; from millennia to millennia and

time and again; from the very source of eternally provident and rejuvenating cosmic consciousness!

November 5, 2009; 10:00 pm

How is MOHA a universal problem and the resurrection from MOHA a universal solution?

After creating a strong case for the despondence; like a devil‟s advocate; in 1st chapter; the propounder of Gita

straight away proclaims in 2nd

chapter; the aphorism that you don‟t die!

This aphorism can cause a massive shock for any serious reader and I was no exception. Isn‟t it natural that

normally our mindset cannot understand, agree, believe or realize the concept of immortality of soul?

I however; kept on reading it, but without really understanding, agreeing, believing and of course realizing! In

fact this discussion in 2nd

chapter made me feel miserably torn in two conceptual premises! Neither could I

agree with the claim of immortality, which was beyond my comprehension and even imagination; nor could I

felt that I was a complete mortal with no traces of life after the death of my body! I could never imagine myself

discarding my body like “old clothes” or in; living in absence of the body, but I could not dismiss the claim of

immortality also; because I “knew” (though I had not personally realized) that a) nothing is destroyed b)

consciousness; thoughts, feelings, time, space, energy etc do not have the same kind of “existence”, “birth” or

“death” and c) „beginning and end‟ are human concepts; derived from the limitations of physiological state,

consciousness, perceptions, thinking, feelings and the information processing in the neurons and their network!

Now I realize that such tearing off; of my conceptual premises lead to dialectical process breaking down the

sectarian ideas and promoted evolution of the holistic perspective.

Arjuna has indicated his disgust for a war that involves killing of near and dear ones. He is selfless and has no

interest in any gains from such a war that involves shading of blood of his teachers, brothers and other close

ones. So Arjuna is NOT afraid of war like a timid creature, but his conscience has paralyzed him! Arjuna like

any sensitive, honest, brave and conscientious individual despised the killing of his brothers. I am sure that any

sensitive and conscientious individual would relate with the plight of Arjuna; because it results from

information processing through neuroendocrine, autonomic and central nervous systems; and hence is

universal!

But having said that; as I went on studying Gita, it started becoming clearer, that human beings are not merely

physiological; they are potentially much more than that!

November 6, 08:20 pm

After listening to Arjuna‟s plight, Lord Krishna, who is cosmic consciousness, personified; (and hence can see;

what others don‟t; and can‟t; and is conscious of what others are not); sees that Arjuna is not able to see the

truth beyond the physiologically restricted sensory perceptions, like most people in the world! This inability to

see beyond physiological boundaries (inaccurate perception), leads to faulty feelings arrogance or despondence

(as that of Arjuna), and faulty actions (refusal to participate in war by Arjuna).

Lord Krishna notes that Arjuna has been paralyzed (inappropriate conation or response) due to inappropriate

feelings (affect) resulting from this erroneous perception (cognition). This syndrome (actually universal) is

called MOHA.

Lord Krishna therefore sets out to explore and salvage the human potential of Arjuna (and mankind) that has

been paralyzed and wake him to his immortal self, (and thereby rectify cognition, affect and conation) from the

despondent slumber of physiological confinements. Lord Krishna does this in a step by step manner, with

different explanations.

As a friend, philosopher and guide; he disapproves Arjuna‟s response as totally unbecoming for Arjuna. He

declares it as totally inappropriate and impotent!

He explains to Arjuna that love and attachment to the bodies of all the warriors representing sociopathic

elements; (by virtue of dominance of lower self in us; which clouds our perceptions, vulgarizes our feelings and

deteriorates our actions) is inappropriate. Such wars keep repeating in the societies (between socially

benevolent elements and sociopathic elements) and also in the individuals (between the lower self and the

higher self).

Lord Krishna shows that waking up and rising to one‟s immortal existence engenders the appropriate actions

and one should not get deterred by any considerations born out of MOHA.

Lord Krishna further clarifies, that the warring factions and the war (which also goes on in the individual as

well as in the universe); had beginning and end but its core (cosmic consciousness) is immortal. Arjuna (and we

all) should realize it (by evolving through the various means described in scriptures such as NAMASMARAN),

and express himself enthusiastically with all might, in such wars (outside and inside)! These outer and inner

wars are actually considered as golden opportunity, because, animals do NOT have such a choice to fight

against the forces of darkness (within and outside).

This is called DHARMYA YDDHA (one which is in tune with cosmic principles and hence inevitable; and

NOT religious war) because it is in tune with as well conducive to reach the cosmic consciousness. This is

similar to clinically accurate surgical treatment; which can be required for the health of the whole body (and

society) and is totally different from indiscriminate violence or indiscriminate nonviolence, born out of ignorant

and subjective premises.

It has to be remembered that throughout hereafter; Lord Krishna keeps describing how one can conquer (not

coercively suppress) the physiological (individualistic and petty) elements in body (which mar the

consciousness and cause MOHA). He further also shows that uninterrupted (conscious) union with immortal

soul is called YOGA; and the actions born through it are accurate, precise and appropriate; and in tune with the

infallible cosmic principles! He enlightens Arjuna (and the world) that such state of being (in union with

immortal consciousness) and actions springing there from (SWADHARMA); is called YOGA (which in

essence is not different from TYAGA and SANYASA).

Lord Krishna guides Arjuna about this state and assures him that this state brings peace (for that individual and

the universe) even in the face of bodily death.

Since Lord Krishna talked so much about this state of union with immortality, which makes us desireless; the

next question would be “Why not remain united with the immortal and be peaceful, instead of warring?”

Arjuna asks this question in the 3rd

chapter.

How are Gita and NAMASMARAN complimentary? What do we gain from them?

But before I go ahead to 3rd

chapter; and share my understanding (?) about Gita, I must make it clear, that study

of Gita, Vishnusahasranam and NAMSMARAN complement each other tremendously.

I have a feeling that NAMASMARAN; which I call a mega-fusion, a mega-process; or a mega-fountainhead; is

sure to absorb the whole universe in itself i.e. immortal cosmic consciousness and in turn, as and when

consciousness adequately blossoms in an individual through NAMASMARAN, the concepts of immortality in

Gita would become tangible! The vice versa could also be true!

It is this awakening to one‟s immortality; that I think; Arjuna (and the people of world) could gain from Gita;

and that is more precious than anything else in the world; and even the world itself!

November 7, 2009; 12:10 pm

How easy is it to realize and practice SWADHARMA? How is it relevant to behavior of an individual,

family and society?

In 2nd

chapter Lord Krishna declares the aphorism of immortality of the core of universe and individual; and

human potential to realize this core that embodies cosmic consciousness.

But Arjuna (and student of Gita like me) cannot experience the immortality right away!

Lord Krishna therefore (apart from explaining the ways to rise and conquer the obstacles in the way of reaching

the cosmic consciousness) gives other supportive arguments to emphasize the importance of SWADHARMA

i.e. behavior born from the state of union with cosmic consciousness.

Thus Lord Krishna indicates to Arjuna that the greatest value in life is SWADHARMA (and not some so called

spiritual or material achievement, so called and often hyped miracles and mere material abundance respectively)

and hence any person who goes astray (due to his subjective; whether individualistic or so called

religious/socialistic; paradigm) from this SWADHARMA; is bound to be ridiculed as coward (Akirtim chaapi

Bhootani… and Bhayat ranat uparatam, 2nd

chapter). This essence of value system is the eternal glory of Gita

that has been revitalizing mankind from millennia to millennia!

Further, Lord Krishna reiterates that all the efforts of human civilization e.g. VEDAs are essentially born from

and culminate into cosmic consciousness; and get expressed through individuals according to their

constitutions. Those who know this; are always connected with the cosmic consciousness (YOGA); and do not

get distracted by the illusive results (success or failure) and those who do not know this; get cut off from the

cosmic consciousness and their perceptions, feelings and the quality, methodology and the elegance of their

actions get marred. They develop the illusion that their limited existence is the doer of everything; (treating the

subordinate as master); and vacillate between pride and pain from the changing results of their inappropriate

actions.

The 2nd

and 3rd

chapters begin with Arjuna‟s reluctance to participate in the war, and remain contented without

bothering about the gains of a bloody war!

But Lord Krishna identifies the subtle nihilism, cynicism or pessimism hidden in this attitude. He identifies this

darkness and drives the point; that such “ascetic” extremism is suicidal for the individual and the society and

not conducive to liberation!

Lord Krishna guides Arjuna in 3rd

chapter, (Na hi kashchit kshanamapi…) that, it is impossible to live without

action. (Isn‟t it true that irrespective of whether we want or not, billions of biophysical and biochemical

activities go on in our body and mind? Isn‟t it true that even for the universe and universal consciousness this is

true?). He clarifies that anyone who tries to live in inaction, deceives himself or herself. The only way to

liberation is to practice SWADHARMA.

Lord Krishna says, whether the cosmic consciousness expresses itself in actions through you, or through the

actions you reach the cosmic consciousness; both are essentially not different. The first is called

JNANAYOGA, where apparently consciousness is predominant and latter is called KARMAYOGA, where

apparently; the actions are predominant. Thus the actions which spring from the cosmic consciousness (e.g. as a

result of the practice of NAMASMARAN), are the ones which lead to realization of cosmic consciousness also,

and hence are called liberating or freeing actions (SWADHARMA)!

Lord Krishna then highlights the cycle of nature in which universe manifests from and again dissolves into the

consciousness and suggests that when the society and the individual conform to the innate principle of nature,

they blossom together.

He also points out that those who don‟t conform to these principles, never blossom themselves and also become

obstacles in the blossoming of others. This happens because of their being overwhelmed by their own

subjectivity (individualistic, religious bigotry or socialistic whims and compulsions). This can happen also

because of

the superiority or inferiority complex developed about their environment, conditions and apparently (due to sick

value system) unglamorous or despised nature of their SWADHARMA.

Lord Krishna elaborates that since everybody is not exactly the replica of another person and the constitutions

are different; the external nature of SWADHARMA varies. He reiterates; that even in such a situation; it is

important not to get bogged down by the deceptive external and internal influences and persist on one‟s

SWADHARMA, even if one has to die in return!

Initially this appeared a bit harsh. But when I keenly thought over, I realized that living devoid of

SWADHARMA is itself like death! Hence SWADHARMA is preferable even in the face of death, because it is

the only express highway of individual and global blossoming!

November 7, 2009, 3:30 pm.

How to appreciate the universal, transtemporal and relevant nature of SWADHARMA?

In the 4th

chapter, Lord Krishna expands this concept of SWADHARMA and informs Arjuna that this is the

knowledge that has run through generations and millennia.

Like any physiological individual, Arjuna also doubts Lord Krishna‟s statement and then Lord Krishna reveals

to him His immortal and true nature and that it is He (cosmic consciousness) that keeps reincarnating and re-

manifesting; as and when the universe becomes oblivious of Him. (I feel that this is true in an individual,

society as well as universe!).

Lord Krishna asserts; that he manifests (through rising consciousness in an individual as well as society) and

annihilates the demonic and devilish forces of darkness, (inside and outside) which obstruct the blossoming of

individuals, society and the whole universe. He also reiterates that one, who realizes this, (either is united or)

unites with the immortal consciousness!

After revealing His cosmic nature, Lord Krishna elucidates how from the consciousness; different VARNAs i.e.

four salient characteristic personalities manifest (though the consciousness does not produce them; in the

physical sense of that word) and how they function! This is like involvement of space (in this case it is not mere

physical and nonliving space because cosmic consciousness is like living or superliving space that encompasses

everything!) which is essential for world activities, but does not directly participate in them.

He also states that people work according to their stage of evolution; through different yajnas, pranayamas, and

humble dialogue with a guide and reach enlightenment.

Lord Krishna points out how the conflicts between upper and lower nature can sabotage one‟s progress and

assures that SWADHARMA or YOGA liberate the individual (and society and the universe) and hence appeals

Arjuna; to get rid of any doubt whatsoever and tread the path of SWADHARMA single mindedly.

November 8, 2009 11:30 am

What is the difference between SANYASA and YOGA? How are they relevant to common man’s life?

In 5th

chapter the discussion begins with a doubt; about the choice between SANYASA and YOGA.

I think the word KARMA SANYASA (Sanyasah karmayogah cha nih shreya sakarvibhau tayostu

karmasanyasat …..) here, pertains to renunciation or asceticism; i.e. departure from all the day to day activities

required for the normal family life and social life and YOGA pertains to participation in these activities; by

following SWADHARMA.

The meaning of SANYASA as explained in 18th

chapter is renunciation of activities of personal interest.

Individuals in the last years of life adopt SANYASA in India, i.e. give up activities of personal interest.

But the SANYASA for a common man would mean, giving

up all activities which are not embodied in the SWADHARMA. So any one; who engages himself or herself in

SWADHARMA, invariably practices SANYASA by quitting everything; not included in SWADHARMA.

Similarly YOGA for a common man would mean total, loving, committed and victorious involvement with all

the skill and energy; in the activity included in the SWADHARMA!

Gita has reconciled SANYASA and YOGA. Both are complementary (because life is inevitably associated with

renunciation of something and involvement in something at every stage of life.

Renunciation of something or other at different stages of life; is coupled with involvement in something or other

at different stages of life. But renouncing in a swift and loving manner and not out of hatred or inertia; and

doing the work without attachment to the fruit (in short vested interest or subjective considerations); constitute

SANYASA and YOGA respectively. They culminate in cosmic consciousness; and the proportion of

SANYASA may be more in one; and proportion of YOGA may be more in another; depending upon proportion

of emotional and intelligence quotient and neuroendocrine and physical capabilities; thus constituting two ways

suitable for two varieties of individuals.

Why should Arjuna repeat this question regarding SANYASA and YOGA; in 5th

chapter again? How are

they relevant?

The answer is; understanding supremacy of SWADHARMA is not adequate. Because, in spite of

understanding; the inertia keeps on surfacing and prompting an individual; to escape from the worldly

responsibilities; giving one excuse or another. In India; there were tides of ideologies glorifying irresponsible

“asceticism” from time to time. Even today, there are various breeds of “spiritualism” and “SANYASA”

spreading like pandemics in the world causing masses to move into irresponsible inaction, indolence and

parasitism (probably as a reaction to harrowingly and violently stressful petty pursuits intermingled with fanatic

ideologies of extreme individualism, extreme religious bigotry or extreme views of socialism)!

Arjuna‟s repetition of the question underlines the importance, span and sway over the world; of such

irresponsible “asceticism” and “petty pursuits”.

Lord Krishna reiterates the vital or shall we say life saving importance of SWADHARMA; for individual,

social and global growth and blossoming. He confirms that SWADHARMA is more meritorious than

“asceticism” in which one may conquer one‟s petty selfishness; but can succumb to the escapist, defeatist and

irresponsible indolence and inertia, which drags the individuals, society and the world into abyss of misery!

Lord Krishna makes it clear that SANYASA i.e. external renunciation (due to incidental cause) is usually

impulsive and not true renunciation. Such renunciation is because of repulsion for day to day activities or

SWADHARMA; (due self inflicting nature, SWADHARMA appears mediocre and unattractive; to them;

though actually it can serve the purpose of blossoming one and all) that engenders misery.

It is true that some individuals are born more evolved than the rest and hence neither get interested nor get

involved in the day to day transactions of family and society, because of enlightenment and not inertia. They

like Adya Shankaracharya; renounce the world and accept SANYASA just as ripe fruit falls from the tree. Some

understand and realize the true nature of the world through SANKHYA philosophy without going through the

experiences a common man and may lead a life different from a common man e.g. Dnyaneshvar o

Dnyaneshwar. Being aware of this, Lord Krishna clarifies that we should not get enamored or infatuated (and

tempted to emulate) by the heroic nature of SANYASA and SANKHYA philosophy (due to our subtle escapist

or lethargic nature) but stick to our SWADHARMA, because even as the SANYASA, SANKHYA and YOGA

(SWADHARMA) look different; ultimately culminate into the same pedestal of cosmic consciousness!

Having said this; Lord Krishna elaborates the sublime characteristics of practitioner of SWADHARMA, which

elevates the individual in a blissful state that is beyond physiological boundaries and beyond all petty and

subjective considerations of life!

November 8, 2009, 4:30 pm

What are the practical expressions of SWADHARMA useful in individual blossoming?

In 3rd

chapter it is stated that one who cooks and eats merely for his petty pleasures (which are actually

detrimental to his blossoming) is a thief.

This is a very important aspect of Gita. Gita encourages individuals to be active physically, instinctually,

emotionally and intellectually and according to one‟s capabilities and skills, but with the goal of getting freed

from the subjectivity and merging with the cosmic consciousness.

Gita states that; one (e.g. an intellectual or spiritual leader) should never dissuade (BUDDHIBHEDA) any other

person; from his or her skilled and productive activities of livelihood; such as crafts, arts and other. One should

in fact; encourage these and try to do oneself; all such activities in life; but with the sole aim of conforming to

the absolute truth and universal blossoming!

Lord Krishna reiterates this even in 5th

chapter.

In the 6th

chapter Lord Krishna reinforces this point and describes certain ways by which man can merge with

the objective reality.

He therefore makes it clear; right in the beginning that any one who works without attachment to the results, is a

SANYASI and also a YOGI and not the one who does not do his duties (as prescribed by the scriptures with the

intention of individual and global blossoming), out of escapism and inertia.

Just as He imparts the insight in SANYASA by pointing out the dangers of inaction and indolence and

importance of getting rid from the results, He also espouses and elucidates the nature of YOGA, which in true

sense means all activities done to merge with the absolute. This YOGA is impossible in presence of

SANKALPA i.e. subjective (erroneous) projections or utopia! You can imagine that individual or subjective

goals (SANKALPA); act as leakages and hinder the merger of individual consciousness

with the absolute consciousness! It is exactly like leakages in the pipes through which you cannot pump water

to higher floors. So getting rid of these leakages (SANKALPA) is true SANYASA, without which YOGA is not

possible!

Even though these concepts pertain to individual and global blossoming, they also make sense in day to day

activities. Thus if you don‟t depend on results; you can avoid self destructive responses (out of excitation or

depression) to the results of your activities; and live life buoyantly!

But it has to be appreciated; that in everyday life action is usually associated with results. Thus some

understanding and anticipation of results is bound to be and has to be there, so that you can perform the action

elegantly and diligently. Gita upholds such continued improvement in technique by anticipation of results; from

which your feelings and responses are not marred. This is emphasized in (Buddhiyukto jahateeha …yogah

karmasu kaushalam) 2nd

chapter!

November 8, 2009 7:pm

There are many postures, mudras, pranayamas etc apart from proper nutrition, sleep etc. which are important

aspects of life, which ought to be cultivated right from childhood, so that YOGA becomes possible.

Lord Krishna does not elaborate in details on this, but suffice it to say that once the goal viz. self realization is

identified and given topmost priority and importance, then one can adopt suitable techniques; according to one‟s

physical and social environment, conducive to reach the goal! This is very important because during

development to save us from dangerous infatuations born from some aphorisms (e.g. Aham Brahmasmi, Brham

Satyam Jagat Mithya), which tend to make an individual totally unrealistic and schizoid!

Lord Krishna reassures Arjuna (and everyone) that dedication and consistent study and practice make YOGA

(the correct process and progress to self realization) possible. Lord Krishna also maintains that even if an

individual loses his body before reaching the goal, his efforts are never wasted and realizes the YOGA i.e.

progress towards self realization in the next birth, (he/she is adorned with the necessary qualities).

What are the pragmatic implications of YOGA in social life?

Lord Krishna also clarifies the importance of YOGA in terms of actual practice (which seems to beneficially

evolve the physiology) rather than mere reading and understanding and further emphasizes the importance the

focus on the goal viz. self realization i.e. complete submission of the subjectivity to Lord Krishna i.e. objective

or cosmic consciousness.

6th

chapter; (like the 16th

,17th

and 18th

chapters) is important for any educationist, education policy maker,

educational administrator, teacher or trainer in the world, so as to work holistically; because it outlines the

actual factors which contribute to the process of blossoming, including diet and nutrition in brief!

It is easy to understand how this would have far reaching and beneficial impact on the world in terms of

perspective, policies, plans and implementation; for individual and global blossoming, which is imperative

today, because; no individual nation can grow or perish in isolation, without beneficial or adverse impact on the

other nations; for long period.

The practical relevance of this is on policy making. For example, global reduction in the production of two

wheelers and small cars; in preference to mass transport vehicles such as buses, has impact on global

environment, fuel consumption, traffic jams, accidents, pollution, wearing out of roads, crowding of local trains

(in metros) and so on.

If principles of Gita (the essential nutrients for individual and global blossoming) are imbibed and digested by

decision makers of the world, then such globally beneficial policies can emerge in all the fields of life.

How does the description of cosmic nature (in 7th

chapter) of the Lord help one to blossom?

In 7th

chapter Lord Krishna narrates his omnipresent nature to Arjuna and indicates how only few realize this

nature and how others do not realize this! He explains that he is the light beyond the physical light and remains

unseen by eyes!!

November 9, 2009 11:30 am

In 1st chapter, there is depiction of subjective; and hence (inspite of being very conscientious); erroneous

perception, feelings and response of Arjuna.

In 2nd

chapter there is elaborate explanation of cosmic consciousness and contingent nature of physical

existence of the nonliving and living world! There is also a detailed account of the characteristics of the

individual who realizes this immortality and expresses accurate cognition, affect and conation.

It is obvious that; even as reading per se; is not enough to bring about the transformation in an individual and

the world; the role of reading and understanding the “road map of blossoming” in the process of conscious

evolutionary transformation of an individual and thereby the world; can not be denied.

The 3rd,

4th

, 5th

and 6th

chapters describe the concept

SWADHARMA and some of the relevant techniques in brief; but which can vary according to geographical,

historical, social, religious and other circumstances.

7th

chapter is meant for reinforcing these ideas by pointing out how people in, crisis, need, greed or intellectual

and emotional yearning may get attracted to the absolute truth.

In 7th

chapter Lord Krishna reveals His omnipresent nature and indicates how He i.e. cosmic consciousness; is

present in every visible and invisible aspect of the universe (including human hearts) and how only few realize

this nature and how rest others; do not realize this! This can become clear to a discerning student; when he

would appreciate the stanza elucidating how Lord Krishna is a light beyond the physical light and

remains inaccessible to most!

Throughout 6 chapters; one finds the common idea of the rising of consciousness in an individual and the

world; and thereby getting freedom from petty, mean and trivial but strong bondages. In 7th

chapter

there is endorsement of this and also further buttressing of this point by indicating how the cosmic

consciousness encompasses every living and nonliving matter, energy, space and time; and how

awareness of this enables one to reunite with this immortal self.

Naturally Arjuna would ask about the nature of the universe and relevance of it to human life. Thus cosmic

dynamics is described by Lord Krishna in 8th

chapter. Lord Krishna assures Arjuna that a person blossoms to

get freed from the shackles of subjectivity and reunites with one‟s true self, through the knowledge of

inseparable bond between the cosmic panorama and the individual and their relationship!

But before we discuss this further, isn’t it important to clarify AHIMSA, which is indirectly discussed

right from 2nd

chapter?

AHIMSA i.e. nonviolence; appears in chapters many chapters apart from 16th

. In my view this AHIMSA refers

to negation or disapproval of indiscriminate violence committed under the influence of utter darkness of

ignorance (a variety of subjective activities destructive to self, society and the universe) and also strong

protagnosim of surgical violence committed to destroy everything that opposes the union with cosmic

consciousness i.e. individual and global blossoming.

Unqualified and indiscriminate nonviolence is NOT advocated in Gita, which is clear from the repeated

appeal by Lord Krishna to Arjuna (and every one) to participate in the war against darkness and

destruction (outside and inside).

It is important to realize this; to avoid; perennial; schizophrenic state; of upholding indiscriminate nonviolence,

(without being completely convinced) and practicing violence with petty selfish motives (again without being

fully convinced).

In our society often indiscriminate violence is legitimately practiced by killing animals to eat (not for survival,

but for the petty pleasure of gustatory pleasure (taste), killing

people of other countries for the so called out religious or ideological fanaticism, causing mass violence through

adulteration, selling addictive, policies to promote alcohol consumption, use force to suppress peaceful

demonstrations and protests, and most importantly unleashing many policies (in all the fields) detrimental to the

blossoming of individuals and the universe.

If we understand that AHIMSA means NOT indiscriminate nonviolence; but; protection and promotion of

everything conducive to individual and global blossoming and destruction of everything that jeopardizes the

blossoming of individuals and universe, then it would resolve the conflicts in the minds of all young and old and

everywhere in the world and promote practice of SWADHARMA and blossoming of individuals and universe.

If we keep on trying to uphold AHINSA as indiscriminate nonviolence, then it creates value crisis and

semblance of schizophrenia (contrasting, conflicting and contradictory thoughts/feelings and actions); in

everyone and everywhere.

What are the obstacles in the way of SWADHARMA?

I found that the prescription of blossoming and merging with the absolute consciousness through various

techniques and through comprehension of the nature and interactions between the cosmos and the individual in

7 chapters; and practicing SWADHARMA;; are not as simple as they appear!

In daily routine we tend to get overwhelmed and confused or bewildered (and cut off from our true self) by the

deceptive influences coming from our body, family, society, world and the products of all these in terms of

literature, art, media, education etc. This makes the self realization (dissolving the subjectivity in objective

truth) and self expression (i.e. SWADHARMA), which are mutually nurturing and promoting; very difficult.

The inappropriate perception generates agony and urgency to respond. But since the response is usually

ineffective (because of not being in conformity or harmony with the nature) one becomes agitated

and/depressed.

But one cannot “see” how and what would rectify the “perceived” pathos in personal or global life; and hence

tends to enter in a vicious cycle of increasing distress.

No one seems to see (because of not practicing

NAMSMARAN and grow beyond the restrictive frame of subjectivity); how this holistic perspective can create

the difference in different fields and hence become nervous, not realizing the agonizing plight of people in the

world is due essentially to lack of holistic perspective and spirit of Gita, amongst the policy makers!

Hence in such a situation the prescriptions in Gita, or the simplest means such as NAMASMARAN advocated

by saints and seers from all over the world, must be practiced with greater conviction so that the perception,

feelings and actins get increasingly accurate! It is at this point that your SHRADDHA (which means

unconditioned and totally selfless commitment, sincerity, devotion and dedication without any petty motive,

because of accurate perception, feelings and actions) can rescue you from the vicious cycle of distress and help

you to enter in the wellness cycle. This is not easy! But I keep convincing myself that the SADHANA of any

suitable nature; or NAMASMARAN according to one‟s tradition; must never be stopped. To convey this

strongly; Lord Krishna has assured in 6th

and 7th

chapters and latter in 9th

and 16th

and 18th

chapters; that one

would never fail if marches on this path of SWADHARMA!

I have begun to realize; which I did not realize before; that all activities (especially NAMASMARAN) to reach

the truth, have their impact, though it may not be perceived immediately due to one‟s subjectivity.

The lesson from the 7 chapters therefore is to keep trying to reach the absolute and keep working in its light to

the extent it is possible at any given time and in a victorious manner; and sharing the spirit and insights with

others!

That is exactly the reason why; I am writing this (as a form humble prayer, as a participation in eternal struggle

of dark forces of lower consciousness and bright forces of consciousness DHARMYA YUDDHA); and

making available for free download for sharing with anyone and everyone in the world without any

precondition!

Trying to keep yourself connected with cosmic consciousness; keeps you reassured on the one hand and active

participation in buoyantly charged and appropriate manner (SWADHARMA); on the other.

What is the opinion of Gita on arbitrary suppression?

The idea of arbitrary suppression or unabated indulgence do not find place in Gita. Similarly regimentalized

stereotyped procedures also do not find place in Gita. That makes Gita somewhat ambiguous initially, but as

you go on internalizing her you find that she is basically universal in nature. In 3rd

, 4th

and also 6th

chapters this

is evident.

Gita is universal because she shows the light to any one and every one; irrespective of the state of evolution,

region in the world, his/her tradition; and without being judgmental about anyone‟s life style; in any way!

What are the influences of inner and outer environment on our blossoming?

In 8th

chapter Lord Krishna clarifies that a person engaged in SWADHARMA through intellectual, emotional,

instinctual activities (through practice of NAMASMARAN throughout and hence while quitting the body;

Antakale cha mameva smaran tyaktwa kalevaram…) actually is connected with the absolute and objective

reality and hence does not get entangled and shackled in the repetitive basal cycles of distress through different

births.

There is also a declaration applicable to bright and dark external and internal environments, which lead to the

fate of an individual. Thus individual is influenced by adverse external physical, chemical and psychological

activities and inner hormonal, autonomic and central nervous activities. But it is also assured that anyone who

keeps trying; on the path of NAMASMARAN; reaches the summit of union with cosmic consciousness.

Nov 10, 2009, 11:15 am

Why has not this been written sequentially translating verse by verse?

I decided to write on day to day basis; rather than sticking serially and sequentially to chapters and verses. This

has the advantages of being natural in expression rather than formal. It is also beneficial because of repetition

and/additional emphasis on more important points; which reverberate in my mind with reference to some

verses.

Sometimes it also happens; that I skip many verses, at a given point in time because I have nothing to say about

them at that time, but latter additional perspective and insights develop in the flow of writing; and deserve

expression latter; even if it appears out of context.

Moreover the Gita and her translations are available world over. Anyone interested can refer the original text of

Gita as and when he or she wishes.

Is it true that acquiring skill is the same as YOGA?

In the 2nd

chapter YOGA is defined (….Yogah karmasu kaushalam) as (ultimate) elegance or perfection in skill;

but other way round; it also implies that the greatest skill or perfection in life is to realize YOGA!

In my opinion, the latter is true. Because, the skill of an individual per se; does not impart global dimension to

the individual‟s consciousness, which is inevitable and inseparable aspect of YOGA. In fact, the word kaushala,

refers not merely to the physical skill of an action, but more importantly it refers to the perspective, plans,

intentions, involvement and feelings embodied in that action.

What is the perspective in Gita with respect to suppression and indulgence?

There is elaborate discussion in 2nd

chapter; on how physical senses should be controlled. But if one takes into

account the reference in 3rd

chapter, then it becomes clear that the human life and experiences there in; have

(and must be appreciated by us that they have) one goal or destination; and that is SELF REALIZATION and

there is one way to achieve it i.e. SWADHARMA, rather than getting trapped in arbitrary suppression or

unabated, mindless indulgence.

Gita is unique in the sense that she shows your ultimate goal, shows you the path and guides you in the method

to tread it.

Gita therefore does not advocate suppression or indulgence in an arbitrary manner, but inspires

SWADHARMA; in which while enjoying the core or essence of all material pleasures you channellize them to

blossoming of yourself and others! This is really universal thought; in view of the difference in the

physiological and other needs of people in the world from different regions and cultures. Once the goal of

individual and global blossoming and the way of SWADHARMA is identified and adhered to; rest of the dos

and don‟ts (which need not be regimentalized) follow the suit, in appropriate manner.

In this context, one can appreciate the perspective born out of studying Gita about sex education.

In light of Gita; we should learn and teach the father and mother principles and parental care; so that we don‟t

develop disgust for sex and succumb to sexual aberrations or perversions through arbitrary suppression on the

one hand; and don‟t commit crimes, don‟t get diseased through getting trapped in carnal sexual obsession and

unending, unsatisfactory and obnoxious indulgence in sex. Such holistic corrections can be made in all walks

education.

How do the experiences of the study of Gita differ from the experiences of the study of other books?

It is nice to share here that I found the study of Gita different from the study of many other books. The study of

Gita coupled with NAMASMARAN elevates you from subjectivity to objectivity, i.e. getting in alignment

with the nature. Gita gradually but surely changes your status of being effectual to being causative! What I

mean is; you rise from being helplessly vulnerable victim or play in the hands of the inner and outer

environments, but assume the status of governing them. This is certainly difficult to agree intellectually, but can

only be experienced. Hence one can verify if one wishes.

Another point that struck me is: Gita teaches and trains us to enter the center of universe! Thus; from being part

of the world of visible appearances and interactions thereof; Gita trains us to see and merge with the core. She

enables us to penetrate the shackling traps of indulgence, aversion, escapism, suppression or perversions, in the

superficial and aspects of our life.

Thus Gita does not advocate renunciation of the world on the one hand and does not justify or glorify the

unending and unsatisfactory retrogressive shackling in petty pursuits on the other!

This is very useful in day to day life.

If you experience the core of your spouse‟s heart, then the fear of loss of your spouse (or any loved one)

gradually disappears to a large extent and the romance becomes super romance and love becomes super love!

Thus Gita trains you in super romance and super love. You learn to live every moment in super romance

and super love; rather than getting worried about past and future and subjective considerations.

How to reconcile the statements endorsing; “freedom from cycle of birth and rebirth” and “the

phenomenon of reincarnation”? Aren’t they contradictory?

In 5th

chapter; Lord Krishna assures that you would not be born again (Abrahma bhuvana loka punravartino

janah Mamupetya tu kaunteya punarjanma na vidyate) if you realize the self. But in 4th

chapter; he also assures

that he would manifest or reincarnate as and when appropriate/necessary (Paritranaya sadhunam vinashaya

cha….)

The explanations to these contradictory statements are:

1. Lord Krishna‟s reincarnation is represented by the awakening of consciousness in every individual from time

to time.

2. The reincarnation is progressive sojourn of life of an individual (who is either already enlightened or gets

enlightened) and is different from rebirth, which is full of shackles of ignorance.

Hence reincarnation and freedom from rebirth are not incompatible!

What is the necessity to read Gita repeatedly?

Gita enables us to develop the conceptual framework of our life i.e. road map to cosmic consciousness and

NAMSMARAN rejuvenates us from moment to moment to proceed. The other way round also may be true! It

is like anatomy and physiology. Anatomical structure is essential and complementary to physiological function

and vice versa. But when you go deeper; both seem to be indistinguishable!

One of the most important things I learnt; probably as a byproduct of studying Gita; is; practice of the essence

of Gita is immensely important. Repeated reading or recitation of Gita consolidates the convictions about the

essence of Gita and thereby rejuvenates the enthusiasm to practice that essence (NAMASMARAN). The

practice of NAMASMARAN in turn; endorses and reinforces the conviction about the essence of Gita and

makes the repeated recitation of Gita a sublimely empowering experience!

It is like reading about bath, which develops conviction about the advantages of bath and actual practice of bath

that endorses the convictions about bath. Thus both are perfectly complementary. One can compare it also; with

the reading about the advantages of exercise and actual practice of exercise. I also learnt in the course of time

that we come across a number of situations in life, (due to internal and external environment) which shroud our

consciousness, from time to time; and we tend to forget our true self i.e. the essence of Gita and this is really a

shattering and weakening experience. In such situation, recitation as repeatedly as possible or plausible; of Gita

and NAMASMARAN helps tremendously.

Gita is a window to sky of cosmic consciousness and hence this window to the cosmic consciousness if closed,

we get cut off from that sky of cosmic consciousness. Or repeatedly reading Gita is like breathing repeatedly,

which is essential for life. Repeated reading or reciting of Gita is like lighting (to dispel the darkness of

ignorance, illusion and slumber) the lamps every night, which are essential to dispel the darkness. Repeated

recitation of Gita is essential for purification of mind, which tends to get clouded from time to time; like taking

bath every day repeatedly for rejuvenation and cleaning. Gita recitation is like taking the hypoglycemic drugs

by a diabetic patient, in the sipping of which there is risk of increase in blood sugar to toxic levels.

Gita is like oxygen of our soul. Just as continuous supply of oxygen is essential for the life, maintenance of the

supply of Gita through recitation is essential for sustenance of and blossoming of consciousness!

Hence in 6th

chapter; the importance of consistent practice is emphasized. In my view, even somewhat arbitrary

and formal recitation, reading or chanting of Gita; proves very useful (by acting at subconscious and conscious

levels); in strengthening and expediting the process of blossoming.

The repetition is important for another reason also, which has physiological basis. Thus repetition of Gita or

NAMASMARAN is a central nervous system activity and probably leads to development of stronger

connections between cerebral cortex and the limbic system, (which are otherwise very weak). This underlines

the difference between a well read individual and an individual involved in practice of NAMASMARAN and/or

self realized individual.

Gita recitation leads to paradigm shift. Individual becomes cosmic. Reading of Gita casually once in a while

may at best serve to feel the elation of having read her or quote references and criticizing or praising. But for

getting the sublime experience of going beyond subjectivity, the essence that has to be imbibed and assimilated,

which is impossible by reading it once. (This is my experience and hence I don‟t rule out the possibility of

someone exceptional getting the sublime experience in one reading or even without reading!)

There is one more reason why repetition of Gita makes sense.

Ordinarily one‟s happiness or sadness depends on the involuntary interactions amongst the cerebral cortical,

limbic, autonomic, neuroendocrine, endocrine and other systems of the body. The perceptions, feelings and

actions are usually impulsive (and hence chaotic, conflicting and counter posed) because of weak input to; and

weak output from cerebral cortex to the remaining systems. Repeated study and practice of Gita and

NAMASMARAN probably enhance the integration of all systems, bringing them under higher controls such as

cerebral cortex, conscience and cosmic consciousness and effectively lead to harmonious behavior; blossoming;

one and all.

One can study the changes in the brain from this point of view, in a control group; and a group involved in

NAMASMARAN; to verify; the anatomical and physiological substrates; of the essence of global culture which

may not be accessible to crude technology.

One of the greatest lessons (one appreciates after repetition

of Gita over a period of time is) of Gita to the world is; whatever we eat, drink, see, listen, talk, write, learn,

perform, use, relish and so on; should get culminated into the goal of individual and global blossoming. This

makes our life itself the most meritorious activity i.e. YAJNA! This is a true and qualitative revolution in

individual and global life.

It is imperative to state that for a person who does not have the capacity to learn Gita for one reason or another;

the doors to cosmic consciousness are opened by NAMASMARAN. NAMASMARAN is a express highway to

cosmic consciousness.

Nov 11, 2009, 10:00 am

Can the study of Gita allay various anxieties?

One of the most interesting things I learnt from Gita; and also got thoroughly convinced in the course of time

from the practice of NAMASMARAN; is the fact that everyone is moving towards the same goal and the same

destination.

This fact usually remains concealed and one gets impatient

to “teach others”, “for their welfare”! Alternatively one may desperate to learn from someone! This impatience

though natural can create condescending attitude and develop subtle expectations such as publicity and growth

of your (otherwise selfless) mission! The desperation to learn can lead to slavishness and/or deception. This can

take away your peace and mar the quality of your behavior.

When we appreciate this fact; that we all are going in the same direction and towards the same goal, then

true love (probably more than that evident amongst the pilgrims) emerges and blossoms. That is the greatest

hallmark of world culture.

Once I get convinced and clear about this fact, then the acts of impatience and ignorance (whether committed

by me or others) do not disturb me any more to a significant extent.

It is matter of great privilege for us to realize (deep experience) this love especially amongst family members,

relatives, colleagues, coworkers, people of our country, people from world and latter; even the enemies!

Even as this revelation of love is magnificent; it may not manifest in the mind of the student of Gita at all times

and in all persons. It is natural therefore (and hence need not be despised) that; at various stages of development

even the students of Gita can be seen frantically advising, admonishing, preaching and also expect the results;

from themselves and from others. But Gita surely frees the students Gita from this in the course of time and lets

us enjoy the sublime love hitherto hidden or masked by superficiality!

One of the difficulties in the study of Gita is that; it can develop a doubt; “Why truth has to be shown by

someone else?” or “Why should I follow the ancestors?”

As the study proceeds, however; you gradually realize that the thought that “somebody else showing the truth”,

is because of erroneous image of “self” and the “other”. It is also because of the faulty images of “following”

and “ancestors”. The learning or accepting knowledge should never depend on who gives it and whether it

comes from your ancestors or contemporary peers.

The knowledge or enlightenment or revelation or objective truth is like Sun. Sun does not belong to the window

through which His rays enter! The “truth”, which is omniscient and omnipotent and omnipresent, does not

“belong” to any one! So it is illusory to think that it belongs to someone else who “shows” you and you follow!

From another angle, the idea “somebody else” is a relative idea. If we look at ourselves objectively, then we

learn to look “me” and “somebody else” as two individuals with no specific preference. There is no good or bad

feeling irrespective of about who is learning from whom! This is because the ego of petty self dissolves; as one

studies Gita with persistence. So no one is superior or inferior irrespective of whether he/she learns or teaches.

These are only roles the individuals play!

From yet another point of view, even the idea; of ancestors and decedents is relative; if we could look at it by

going beyond the framework of time. Just as right and left depend on how we stand, similarly past and present

lose meaning if we stand beyond the framework of time. Hence the hollow superiority or false inferiority

disappears; when; through the study of Gita we learn to see more objectively! Hence, it is also erroneous to

think that it “belongs” to your ancestors and you are an inferior descendent to “receive” it from them or other

way round that you great because you are teaching it to your descendent!

“Truth” or “self” is beyond time and it is absurd and baseless to be captive of superiority or inferiority

complexes (developed because of petty identity), which come in he way realization of truth!

Isn’t it possible to develop pride about our learning blow our trumpet?

It is quite likely to be proud in the early stages. But as we come to know that there were, there are and there will

be millions of students of Gita learning her!

Also, gradually during study we realize that if “I” learn Gita; it is neither a matter of pride (if acclaimed by

people respecting Gita); nor a matter of pity (if ridiculed by people, who look down upon Gita). This is because,

from philosophical and therefore realistic point of view, I am not the owner of what all capabilities, which I

have; as I have not created them! It is simply a matter of being happy to blossom together!

What is the relevance of virtues; described in Gita; today?

In Gita, there is a reference to virtues in many places; including 16th

and 18th

chapters.

One of them is “truth”.

In everyday practice, there is always a conflict between loyal description of facts (which can either prove stupid

and invite difficulties; or wise at produce profits) and concealing or misrepresenting the facts, (which also can

engender punishment or yield gains). Hence there is ongoing conflict in every mind about the virtue viz. truth

and Gita provides the answer to it.

I began to appreciate the „true‟ meaning of „truth‟ gradually and distinguish it from “mere narration of apparent

facts; even if done with 100%; loyalty and fidelity”.

I began to understand that realization of “truth”; is a process and it leads to expression of appropriate behavior,

conducive to blossoming of everyone and realization of truth!

For this (rising above the criminal lies and gullible truths and living effectively to reach the truth) to happen;

there are many precepts which ought to be followed from childhood, but the most important and universally

practicable in every condition and situation is NAMASMARAN.

What is the meaning of the verse in 6th

chapter; (UDDHARET ATMANATMANAM NATMANAM

AVASADAYET ATMAIVA HYATMANO BANDHUH ATMAIVA RIPURATMANA) which is very

famous? How one is enemy of oneself?

I began to understand this; by correlating it with the previous reference to the self. Lord Krishna elucidates the

nature of real self to Arjuna in the 2nd

and 3rd

chapters. He then advises Arjuna in 6th

chapter, in this verse; to

rescue and uplift the other part of his consciousness (we can call it lower or actually physical or physiological

consciousness; without being derogatory) that has been trapped in body systems; feelings and intellectual

framework; and obviously; prevent its further bondage. He further states that if you do this; then you would find

that that your lower consciousness is friend of your higher consciousness (you) and if you don‟t, then you

would find that your lower consciousness is verily the enemy of your higher consciousness (you).

The consciousness trapped in body, mind, ego and/or subjectivity is the enemy if not properly negotiated with

and mastered or conquered. This consciousness becomes our friend, close friend once negotiated with and

conquered, or shall we say brought in harmony with ourselves. This activity of winning part of our own

consciousness, without being repulsive or escapist is YOGA. It is said (by those who have achieved this

MAHAYOGA), that NAMASMARAN makes this possible.

How to accept a bloody war as an opportunity?

When I began the study, it used to appear strange that in 2nd

chapter Lord Krishna has referred the war as great

opportunity.

I used to find this strange and not acceptable, because of my erroneous concepts and feelings about the

violence. I used to think that war is devilish, vicious, and avoidable and hence should be avoided.

Later, I used to partly agree that “this war as opportunity”

but rather reluctantly, because I used to think that Lord Krishna justified this war because it was imposed on

them even as he had tried to avert the war through maximum possible negotiations!

But now I realize that the upholding of war as an opportunity; refers to the option (which no other living being

has) to emancipate the lower consciousness by participating in the war to conquer all physiological conflicts

inside and social contradictions; outside!

In my view this war of rescuing and emancipating the consciousness trapped in senses is described in

HATHAYOGA texts as KUDALINI JAGRUTI. Hence HATHAYOGA practices (described in 6th

chapter of

Gita and Dnyaneshavari or Jnaneshvari) and intellectual exploration as through the SANKHY YOGA (also

described in 2nd

chapter of Gita and Jnaneshvari) are perfectly complementary and reach you to the same

destination, viz. individual and global blossoming!

The heavenly beauty and bounty of Gita is that she takes you beyond petty “love and hate” relationships. She

reveals to you; how the love and hatred; in as much as the sense of fear and animosity; are born in your

consciousness trapped in your senses and how rescuing the same would free you from all subjectivity and all

pettiness. I seem to understand now, that this; if realized by us; can make our personal relationships far more

pleasant than one can ever imagine!

Our relationships can become sublime and can go beyond any distance, any time and even death, through Gita

and hence Gita is a super romantic cosmic poetry.

Every single step in this direction is more precious than the entire world, even if mountains of drawbacks and

oceans of adversities within or outside us; try to drag us back!

I have written an article entitled “Worshiping Sex” and unknowingly or not being fully aware, I have

highlighted in it; this process of lovingly rescuing “part” of “your consciousness” (making it your friend) from

the “physiological prisons”, rather than hating it. I can appreciate now, the feeling of respect and adoring,

towards; sexual attraction in the universe; at the root of which, there is motherhood and fatherhood and why it is

worshipped as Goddess Kundalini (and various Goddesses); who merges with the true self; when appropriate.

Nov 12, 2009 12:10 pm

While studying Gita one doubt used to nag me from time to time. Why could not Gita create an ideal

society?

If we carefully understand the purport of Gita we begin to realize that an individual with a vision of “ideal

society” is also a creation of the absolute consciousness and the people opposing this are also, creation of the

same cosmic consciousness.

Thus an individual develops intense motivation to change the society for better and make it just, as a result of

several biochemical reactions in his/her body, which in turn are result of causes hidden in further past. These

activities keep going on irrespective of one‟s volition. This means, the objectives or aims of an individual are

themselves not “his or hers”!

So if the aims or ideals do not belong to you, (they belong to the cosmic consciousness embodied in Gita) then

what sense does it make to expect Gita to fulfill those aims or ideals as per your time frame, instead of the

cosmic design?

Secondly; the universe, if we observe, is never static. It keeps changing. Thus every molecule and atom is

undergoing change. Every organism and individual, in terms of body and mind; also is undergoing change.

Every society also in terms of its inhabitants; its life style; and its nature; is undergoing change.

So how can anybody expect Gita to create “unchangeable ideal society”?

In fact, Gita enlightens us with this wisdom and hence acts like sun, illumining the inner space of individuals

for millennia. Gita is like infinite source enlightenment (beyond space and time). From time to time and through

ages this enlightenment manifests in appropriate individuals and (through the medium of that person/s); the

masses. But as the individual/s and the society are replaced, by next generation, the void is created and the spirit

of Gita has to reappear, re-manifest through other individuals!

This cycle goes on.

It is therefore important to realize that Gita blossoms us individually and globally; but not coercively and

arbitrarily or in a regimentalized fashion. Also, Gita spirit keeps reincarnating as and when there is a need

(within us and in the society; because there cannot be anything like permanently ideal state of an individual

body and society)

So Gita teaches us to perform SWADHARMA with full involvement and ecstasy; without expecting anything;

especially “a permanently ideal society”.

The absolute consciousness or the spirit of Gita is bound to take care of the present and the future from time to

time and our pleasant duty (SWADHARMA) is to study, realize and share the enlightenment of Gita with

others. The individual and global blossoming are bound to manifest through this enlightenment as the spring

comes!

There is another reason or explanation; “why Gita cannot create ideal society”!

The world keeps on changing; beyond our subjective concepts and even if Gita were to change the world;

exactly according to our expectation precisely, still we would never be permanently happy because we

ourselves are changing individuals! Whatever we expect is also changeable and hence can never give us lasting

satisfaction.

This is exactly why Gita assures that the enlightenment is bound to re-express itself again and again whenever

there is need. So Gita teaches us to not merely enjoy the struggle of life, but she teaches us to enjoy it like a

sport, in which we pass on the mantle to the next partner!

So it is inappropriate to expect creation of so called ideal society! It is like expecting Sun to provide money!

In fact; this is the reason; why we are advised not to expect results as per “our” projections.

Can we look up to Gita for a solution in a state of depression?

With reference to above understanding of impermanence and realization of the transient nature of existence, of

our body, society and the universe; sometimes we tend to get depressed (because of the attachment resulting

from habituation of our body and the environment), by the thought of quitting them!

This depression leads to withdrawal from the struggle. All struggles appear meaningless; just as they appeared

to Arjuna. But even if we get dragged by this (insurmountable?) feeling of not participating in the life struggles

(war!), it won‟t be possible for us, because of being in; inescapable physiological and social environment and

individual and social consciousness, in which a variety of biochemical, biophysical, physiological and social

activities are bound to take place; whether we wish or not! Escape is impossible and involvement in them is

inevitable!

Hence in 2nd

chapter and latter in 18th

chapter, Lord Krishna asks Arjuna to follow SWADHARMA, which

extracts the immortal principle beyond time from this passing body and universe! This is like recovering the

NET PROFIT from the business of life time!

Hence it is also said that don‟t worry about tomorrow. Just follow your SWADHARMA; and for exactly

identify and realize your SWADHARMA; you can take the help of (as stated in 16th

chapter) scriptures and/or

from your inner voice; through practice NAMASMARAN as has been advised besides Gita, by most of the

saints.

That makes study of Gita and sharing it with others a matter of great opportunity and ecstatic privilege, for

overcoming depression, which may be generated by Gita herself if we are too ignorant and too weak to digest

the wisdom in Gita! But the depression can be surely overcome through the study of Gita herself (and recitation

of Vishnusahasranam; and practice of NAMASMARAN), by the realization that; even as our bodies are

bound to perish and our society is bound to metamorphose, we have the golden opportunity to practice

SWADHARMA and share our convictions (and immortal essence) with others!

With reference to verses in some chapters, such as 3rd

, 7th

, 9th

, 14th

, 16th

, I used to wonder, how in spite of

reputation of Gita as the propounder of ultimate truth, there could still be people not following the

precepts of Gita, (who would have go through the fate described in Gita)? Why they are not persuaded or

converted or changed by Gita?

The individuals all over the world; though belong to the same specie Homo sapiens; are different in terms of

their constitutions and their environments.

Just as sunlight can be troublesome to photophobic (those who can not tolerate the sunlight due lack of melanin

pigment in their eyes) individual, Gita can be discomforting and disagreeable to some individuals; due to their

peculiarities.

Hence just as there cannot be a permanently satisfactory ideal society, there cannot be a permanent and

universal agreement on Gita. I learnt that even if there is absolute truth in Gita, it cannot manifest in every heart,

though one can keep sharing it; as a part of one’s SWADHARMA. Individual and global blossoming would

keep on manifesting appropriately as and when the time ripens; though not permanently; and though not in

exactly the same manner as we anticipated!

Is it alright if we share our perceptions without adequate study?

There is NO limit to which Gita can be studied. Gita is infinite in every way, even though she contains only 700

verses. Hence there should be no inhibition to share whatever we want to share about Gita.

Sharing the spirit of Gita; even while studying; has the advantage that repetition of principles of Gita helps us in

developing and strengthening our convictions. Thus apart from introducing the others, or tallying our

perceptions with others, or getting the chance to learn from others correct ourselves if necessary it helps us in

our own blossoming. In addition, through sharing the spirit of Gita, we are able to influence the local and global

environment and make it friendly for uninterrupted study of Gita and blossoming of individuals and the world.

Thus sharing of the spirit of Gita (as per our understanding) is essential and vital, for bravely and wisely

defeating the dark anti universe and antihuman forces!

What is the essence of the terms used in 7th

and chapters?

At the end of 7th

and beginning of 8th

chapter; there is mention about (KSHARA) ADHIBHOOT, (PURUSHA)

ADHIDAIVA, and (SWABHAVA) ADHYATMA, (AKSHARA) BRAHMA, ADHIYAJNA (AHAM) and

(VISARGA) KARMA

ADHIBHOOT is a perishable aspect of universe including human beings.

Individual consciousness or the unchanging vitality is called PURUSHA (In Ayurveda, referring to individual

case; this is called CHIKITSA PURUSHA).

The essence of the intricate relationships between control systems and the functions and the mechanisms are

called SWABHAVA or ADHYATMA. It is “physiology” of nature (Actually physiology means study of nature

if one refers to the word in Greek)!

ADHIYAJNA is Lord Krishna i.e. cosmic consciousness that illumines everything and everybody.

VISARGA is also called KARMA which is nothing else but the appearance (manifestation) and dissolution of

universe in the consciousness. This concept is somewhat similar to manifestation and dissolution of our

subjective world according to the evolution of our consciousness!

AAKSHARA is called BRAHMA. The substratum of or backdrop of eternal consciousness that encompasses

from in and out the whole universe, space and time is called AKSHARA (BRAHMA).

Thus to him or her, whose consciousness merges with absolute consciousness, the whole universe appears to be

but a reflection!

This explanation pertains to holistic conceptualization of individual and universal existence. The semantics vary

from different schools of thought. Hence my interpretation may not be exact like mathematical calculations. But

the essence is that; one, who learns about his trans-temporal essence; and relationship with the fleeting body,

society, universe and a variety of physical, chemical and psychobiological activities; learns to “free the lower

self” through SWADHARMA and in turn, helps others to attain the same freedom and blossom to culminate in

absolute light.

Can promoting Gita come in the way of one’s progress?

Promoting or sharing per se, do not come in the way of progress. In fact they can boost our motivation and

strengthen our determination and tenacity to study and progress.

But; inadvertent, impatient and desperate efforts (and not just sharing) to teach (in spite of having not

assimilated our perceptions of Gita) others; are often of imposing nature; and boring to the brim to those who

are not interested! This is because we are deficient in our perceptions and/or because those; whom we are trying

to teach; are not merely thoroughly stuck in, but are also proud of their petty pursuits. Hence many times our

efforts are met with deceptive appreciation; or adverse remarks and even humiliation or insults.

Hence it is said in Gita (18th

chapter) that do not teach Gita (out of your obsession, ego, whims, fancies, even if

they be otherwise selfless; or with any other petty purpose); to disinterested and dubious individuals.

However such unpleasant experiences; are not uncommon; because usually one who studies Gita feels the urge

to share it with others…rather urgently! But from such experiences; if we learn our mistake and study with

double enthusiasm and commitment, then nothing comes in the way of progress. That cosmic

consciousness takes care of our (as well as global) progress and blossoming!

Hence; many all time great authors like Adya Shankaracharya and Dnyaneshvar wrote their invaluable

commentaries on Gita for the benefit of world, they did so in full concurrence with cosmic consciousness ((not

out of obsession, ego, whims, fancies, even if they be otherwise selfless; or any other petty purpose). Moreover

they did not impose it on any specific individual or section of people.

Hence their contribution is (and should be) adored world over.

What is the purport of 9th

chapter?

In 9th chapter Lord Krishna briefly explains how He (His cosmic consciousness) manifested and absorbed the

universe from time to time.

He further clarifies that those whose constitutions and especially neuroendocrine systems are NOT integrated,

have no inclination to devote themselves with innate feelings to Lord Krishna (cosmic consciousness). They are

handicapped in this sense. They cannot enjoy the invigorating charm of deepest and selfless love! They may

pursue petty goals and may achieve them successfully if time is favorable; and lose in such pursuits; when time

is unfavorable but suffer in both cases due to pettiness.

However, those who get the taste of Lord Krishna (cosmic consciousness) fall in His love. They live in full

consonance and care of the absolute truth. They do not get harassed or entangled by petty problems.

In 9th

chapter Lord Krishna explains to Arjuna that all those who worship different deities (out of ignorance and

for personal gains) also reach him, in the course of time.

He asks Arjuna therefore to unite with his higher consciousness i.e. Lord Krishna (cosmic consciousness);

rather than getting dragged into petty pursuits.

The verse towards the end; in 9th

chapter referring to women, VAISHYA and SHUDRA may give impression

that it is derogatory to these groups. But that is not so.

There are subtle physiological differences amongst different people and males and females; due to variations in

hormones, sex hormones, neuro hormones, predominance of right or left brain, other aspects neurological

development, influences of conditioning (causing differences in memory, linguistic skills, mathematical skills,

capacity to visualize, capacity to discern notes of music, ability to read in between the lines, thinking non

sequentially, aggressiveness, submissiveness, calculative capacity, skills in handicrafts, analysis and so on).

These differences do not indicate inequality (in exploitative spirit) but merely differences. Lord Krishna says

these qualities indicate aptitude and proficiency in a particular field; but every possible quality has access to the

spirit and benevolence of Gita.

While writing this, I came across sudden financial difficulties. The recovery agents from bank came home and

discussed the matter.

All the philosophy seemed to be redundant and useless. Everything seemed to revolve around money. I seemed

to be a helpless creature, worse than someone knowing nothing about Gita. I developed pity for myself.

But within few minutes, the grace of Lord Krishna (cosmic consciousness) engulfed my consciousness and

made me realize that this incident itself (and such innumerable incidents) is “a miniaturized version of war in

Gita” and has to be participated triumphantly and conquered! I realized that writing on Gita; has to be coupled

with actual mastery over and detachment from dragging impact of feelings of self respect, family relations,

financial risks and public reputation and even life! That is the spirit of Gita!

I got back overcame my disturbance and decided to write; come what may! I realized that; being unshakable

and dignified in NAMASMARAN i.e. in the essence of Gita; irrespective of anything and everything; is

SWADHARMA for me (and possibly for everyone). Thus it would be clear that; I am continuing to learn and

follow SWADHARMA; every new moment!

I have also begun to realize that this quality of being firmly positioned in NAMASMARAN i.e. in the precise

purport of Gita; is extremely useful for blossoming individual and universe especially if acquired by people

involved in leadership of different types and management in different fields.

Nov 12, 2009, 8:45 pm

At the end of 9th

chapter, and in the beginning of 10th

chapter Lord Krishna assures Arjuna that irrespective of

any vices and/or sins the individual gets freed; through devotion for Him. He also says this in 18th

chapter.

How to reconcile this assurance with the notion that good deeds yield good results and bad deeds yield

bad results? Is it not contradictory? Does it not contradict the expectation of justice in society?

I used to really get perplexed by such statements in many other hymns also.

But now it appears that whatever is visible; is only superficial. Hence it is partial truth and not a complete one.

So; condemning someone as criminal can be fallacious. Similarly the connection with Lord Krishna i.e. cosmic

consciousness is never apparent. Hence even if an individual appears to be a sinner or a criminal, he could get

emancipated instantly through his connection (which may not be apparent); with cosmic consciousness.

If we appreciate this, then it would actually help our legal system to evolve; from callous, irrelevant and

lopsided and unjust pedantic arrogance; to enlightened holistic perspective and structuring of laws and their

administration; closer to natural justice!

In individual life this is important as it can take away the burden of being judgmental; about ourselves and

others; from our head and reduces the nuisance of our ignorance to others!

It is necessary however to also appreciate that Gita certainly does not undermine the role of ethics and decency

required in healthy intrapersonal and social harmony and dynamics. This is because; the concept of good deeds

and bad deeds pertains to what we do for individual and global blossoming, especially when we are not in

apposition to understand or realize cosmic consciousness. Hence the commandments, decrees or precepts are

formed and flow through the generations in the form of traditions and conventions, customs. , understand the

intricacies of philosophy. It should be clear why Gita elaborates on good deeds and bad deeds in 16th

, 17th

and

18th

chapters besides in 9th

also and advocates all, but especially those who cannot comprehend the cosmic

dynamics, and hence doubts to follow these precepts! These precepts play a vital role in individual and social

harmony.

The essence of the two apparently contradictory statements becomes clear, through NAMASMARAN.

At the end of 9th

chapter; Arjuna (and we) probably becomes conversant with the life struggle and how to focus

on the absolute truth common to individual existence and the universe.

Why is the purpose of narration and showing the cosmic nature in 10th

and 11th

chapters respectively?

But since Lord Krishna has described SWADHARMA through 2nd, 3rd

, 4th

, 5th

, 6th

chapters; and one‟s position

in cosmic dynamics and the cosmic consciousness in 7th

and 8th

chapters, and since in 9th

chapter, Lord Krishna

asks Arjuna to devote to Him (cosmic consciousness); Arjuna has a question about Lord Krishna‟s cosmic

nature; and how to worship or devote this cosmic nature of Lord Krishna.

10th

and 11th

chapters depict of this cosmic nature of Lord Krishna.

Lord Krishna elaborates how He is the root cause or seed of the seen, unseen, and conscious, subconscious and

unconscious universe. He further assures that He enlightens the seekers of truth; who are completely consumed

and hence keep interacting intensely about the truth i.e. Lord Krishna; in ecstasy!

Lord Krishna then describes various components of universe, which broaden and expand one‟s vision, paradigm

and perspective to become as objective as possible.

In 11th

chapter, there is actually VISHVARUPADARSHANA. This means Arjuna is given special eyesight on

the basis of his preparation in 10th

chapter, and actually shown the infinite nature of Lord Krishna.

Obviously; this “seeing” is not actual seeing by visual system, but through opening up of the consciousness of

Arjuna. This is why Arjuna “sees” the future fate of warriors. This vision is mind boggling!

Arjuna is afraid of this sight because this requires disappearance of the subjectivity which is like death itself!

Arjuna therefore requests Lord Krishna to appear in front of him as a human body.

This is a very important point of transition from focusing and worshipping the cosmic formless reality to

focusing on the human form of the Lord, which is relatively easier because you can allow the subjectivity to

gradually disappear.

This is the reason and basis; of why most of the saints and scriptures like Shrimad Bhagavatam advice common

men to worship God in form and practice NAMASMARAN, which is the subtlest non visual, non olfactory, non

gustatory (in short non sensory) form of the Lord! It (NAMAMSMARAN) transsensory or supra-sensory and

hence; when practiced by an individual; can at best; be barely “heard” by his inner sense of hearing, which is

quite unlike the “hearing” of sounds produced outside.

Nov 13, 2009, 10:00 am

In 11th

chapter Lord Krishna endows Arjuna with “objective vision” or extrasensory vision; by lifting him from

his subjective realm and perspective. Arjuna “sees” or actually experiences the cosmic consciousness. This

“vision” or actual experience of objective reality is unfathomable in every sense, because of our yet undissolved

subjective existence! For the same reason it is frightening. It is like moving with supersonic or super-photic

(faster than the speed of light) speed. Arjuna experienced something similar to (but more complex than) high

speed centrifugation or high speed revolutions creating destabilizing vertigo upsetting all body and mind

systems.

Arjuna went beyond time and sense of time seemed to have lost. He actually “saw” the panorama spread over

ages and millennia. He saw generations after generations getting dissolved in that consciousness. He “saw” the

seekers of truth worshipping that consciousness and the ignorant oblivious of Him; being afraid and running

from Him!

Arjuna realized that Lord Krishna; the human form in front of him is actually cosmic consciousness pervading

him and his consciousness in and out and from all sides. He felt stunned by this unparallel experience of

omniscient, omnipresent and omnipotent God. He was overwhelmed by the experience of what is implied by the

terms unborn, immortal and infinite! He realized what is meant by the origin of universe and the destination of

the universe. He sensed what consciousness beyond consciousness is; and origin and culmination of all

spiritual, intellectual and emotional endeavors in literature, art and science; practiced by human civilizations,

knowingly and unknowingly in the pursuit of the “truth”; are!

Since this experience is similar to that of getting burst or exploded from within; it is destabilizing and

shattering, even though it is thrilling and exciting in ultimate sense!

Arjuna therefore while getting saturated and suffocated, urged Lord Krishna to reappear in human form!

This is precisely the point of idol worship; actually this word idol worship is very superficial and narrow and

does not convey the spirit. It is aptly called MURTIPOOJA. The cosmic consciousness is brought in human or

other form and then worshipped. This practical and simple way of connecting with the cosmic consciousness

has been welcomed by billions of people for millennia.

The saints; as alluded to; earlier; have further made it simple by practicing NAMASMARAN and preaching it

and thereby made the enlightenment accessible; to billions of people for generations gone; and generations to

come!

Lord Krishna reappears in His human form (still as a murti i.e. idol of a deity with four hands, so as to

distinguish Him as different from ordinary human being) and explains to Arjuna that it is possible to not merely,

know and reach Him, but actually merge with Him; through devout love with absolute fidelity and loyalty. In

my view Lord Krishna implies here; that this unconditioned and devout love is the culmination and pinnacle of

all penance and efforts (such as PRANAYAM, ASANA and others). This is YOGA of YOGA or YOGA

attained through YOGA or MAHAYOGA!

At the end of 11th

chapter; Lord Krishna asserts that SWADHARMA i.e. every moment lived in His

consciousness or remembrance; characterized by inimitable and sublime love for everyone in the universe;

which signifies supreme form of universal unity; certainly takes an individual and hence billions of individuals

to His supreme abode!

In 12th

chapter, Arjuna, like any genius (after “seeing” “cosmic formless form” and “deity form” of Lord

Krishna); probably realizes the necessity to confirm (for the benefit of billions) the Lord’s

opinion about the nature of worship, and hence requests Lord Krishna to explain the question, “which

type of devout love; amongst the two viz. that for formless cosmic consciousness; and that for a specific

form (idol, murti or NAMA); is preferable and conducive to individual and global blossoming?”

Lord Krishna explains that it is quite difficult to remain focused on “formless cosmic consciousness”, (though

those who can do this; and have supreme love for everyone in the universe; reach Him); hence worshipping

Him in some form, (because it is not practicable for a common man to comprehend, remember and realize every

moment the self realization or the realization cosmic consciousness and its application in day to day life) and

also by doing every activity in His remembrance (and offering Him, because everything actually belongs to

Him) is desirable. He further advises Arjuna (and every one in the universe) that even if this also may be found

difficult; one should persist on it. Because, through consistent and persistent efforts, the individuals reach Him

and blossom step by step from conceptualization and practice; to enlightenment; to composed or integrated

mental state; to detachment for every result (the fleeting gains and losses); to absolute all enlivening, all

empowering and all enlightening peace!

Lord Krishna briefly describes the great characteristics of such an individual (and hence the society) and assures

Arjuna that following this path is like drinking the sap of immortality and being one with the eternal source of

love that emanates through generations after generations!

What is the relevance of the description of KSHETRA KSHETRAJNA etc. in 13th

chapter?

Lord Krishna probably thought that Arjuna (and many others like him who are like limbic system, autonomic

nervous system, neuroendocrine system, endocrine system etc. associated with instinctual and emotional; and

conscious and subconscious behavior and hence) is not yet tuned to this kind of enlightenment. In other words

the enlightenment did not yet seep down and did not yet percolate into the bones and into every cell! In such

situation it became necessary to explain the purport from different angle, in still somewhat different language,

and with different semantics.

Thus in 13th

chapter Lord Krishna explains the meaning of KSHETRA, KSHETRAJNA, JNANA and JNEYA,

which mean body with all its systems, knower, knowledge and object of knowledge; respectively.

All this is explained in scriptures such as BRAHMASUTRAS elaborated by rishis, which revolve around,

spring from and culminate in Lord Krishna i.e. cosmic consciousness.

PRUTHVI, which broadly means all particles,

AAPA, which broadly means all liquids, TEJA, which broadly means the fire principle, VAAYU, which

broadly means all energy and AAKASHA which broadly means space are called PANCHA (five)

MAHABHUTAS.

BUDDHI, AVYAKTA and AHANKAR constitute the subtler aspects of human beings such as intelligence,

unapparent forces and the subjective schema (of one‟s own and the universe) forming conceptual framework.

These eight embodying various instincts and emotions constitute KSHETRA.

The knower of this KSHETRA is KSHETRAJNA i.e. cosmic consciousness i.e. LORD KRISHNA.

It has to be conceived that this consciousness when restricted or limited to KSHETRA i.e. human body and

associated phenomena, constitutes the KSHETRAJNA in that respect.

JNANA is knowledge; which is not merely information collected by an individual but enlightenment through

study of ADHYATMA i.e. holistic physiology or study of intricacies of the dynamics of nature (KSHETRA);

and consequent intellectual, emotional, instinctual and physical behavior of an individual!

JNEYA is object of knowledge; which in ultimate respect is only one; final reality; viz. BRAHMA.

It is without beginning and end. It is neither true nor false. Here true and false refer to concept of “is” and “is

not”. “Is” and “Is not” are plausible only with reference to space and time in view of the three dimensional

nature of everything and its durability! Hence it is beyond “is” and “is not”! It is conceived as:

It has countless hands, eyes, ears, mouths and so on. It is

said to encompass everything; space, time and all individual consciousnesses. It incorporates all sensory

perceptions and beyond it all! It is beyond all describable attributes as it is beyond the language of quality

(words) and quantity (numbers). It is detached as well as attached and it is beyond all qualities and yet

experiences the qualities! It is present inside and outside of everything and it is static as well as dynamic. It is

extremely subtle and hence beyond perception and is infinitely away as well as in vicinity. It is beyond all light

and all darkness, which are functions of visual systems! It is the knowledge as well as object of knowledge and

ever present in the core heart of every one.

All these qualities are described to reinforce the super concept; of cosmic consciousness.

The BRAHMA or PURUSHA and PRAKRUTI are said to be free of beginning and end.

PURUSHA can be conceived as consciousness and as the root of every expression or manifestation, which act

as fields and rest all with beginning and end and changes; constitute contingent aspects viz. the GUNAS.

Understanding these concepts helps an individual to identify himself/herself as being increasingly closer and

closer or being in common with the cosmic consciousness and begins to see the happenings in the universe and

individual life as products of PRAKRUTI and GUNAS. This is progressive liberation. This liberation becomes

possible because the individual sees that cosmic consciousness is like immortal, eternal space that is essential

component for everything that happens in universe but neither participates in the activities nor gets influenced

by them and it is like Sun, which illumines the universe without actually “going” to the nooks and corner and

without actually “becoming” part of those places.

What is the importance of the description of GUNAS etc in the 14th

chapter to the blossoming of

mankind?

Lord Krishna then describes the “applied” aspects of the holistic physiology viz. the implications of the

contingent GUNAS; in human life (with undoubted impact on the universe) in 14th

chapter.

Nov 14, 2009, 10:10 am

Gita is the nucleus of conceptual and actual world unity and harmony.

When I was more immature than what I am today, I could not appreciate the benevolence of Gita for the

universe. Those days, I preferred to read Maxim Gorky‟s “Mother” in preference to Gita for the blind children.

The “Mother” and leftist literature in general; analyze the global problems

in a rational way and take you a step forward in breaking the shackles of individualistic pettiness. Hence they

are not counterproductive or retrogressive, but they should be transcended by studying Gita. Gita imparts the

vision of universal unity and harmony. Gita frees or liberates everyone with various characteristics, attitudes,

beliefs and endeavors! Far more important is the enlightenment in respect of death and immortality in one‟s life

that demystified n Gita. Gita gives this freeing knowledge everyone and guides, to actually realize it and merge

with cosmic consciousness.

But this holistic perspective makes Gita somewhat ambiguous (for most people) and vulnerable to attacks from

fascists, fundamentalists, and extremists and overall those people; who are trapped in bigotry of one kind or

another.

But the spirit of Gita is bound to be triumphant in her role for ages to come; as she has been in the past!

Lord Krishna reiterates; that everything in universe including the GUNAS; such as SATVA, RAJA and TAMA

result from the cosmic consciousness. This may be considered to be a kind transduction or transformation of the

consciousness into energy that mobilizes the matter according to the characteristics of the matter (which also

develop from consciousness).

From the interplay of consciousness, time, space, energy and matter the world appears as it does; which in turn

is due to our consciousness veiled by our physiological and subjective perceptions!

Making it simplified; SATVA, RAJA and TAMA indicate different characteristics of everything such as being

nearer, in between and away from absolute consciousness!

SATVA therefore is a quality that blossoms knowledge and activities conducive to freedom i.e. reach the

cosmic consciousness, RAJA multiplies intensity of feelings and the activities born out of subjective concepts

and pursuits; and TAMA enhances decomposition, degeneration and downfall in the abyss of darkness of

ignorance.

Gita is global, because you can see people with varying preponderance of; SATVA, RAJA and TAMA all over

the world; contributing to; blossoming, day to day working and mutilation of the world respectively.

Following account can make this point clearer. Thus:

TAMA constitutes ignorance, indolence, slumber, irrationality, irresponsibility, fanaticism, viciousness and so

on; RAJA constitutes restless study and collection of information, dynamism (usually out of petty pursuits),

rational and analytical thinking without synthetic or holistic perspective, being vigilant and/or anxious,

discipline, readiness to study the point of view of others and analyze according to one‟s own conceptual

framework and attitude conducive to liberal individualistic progress (which generally come to loggerheads in

the course of time) and

SATAV constitutes buoyant serenity of mind, agility and swiftness in over all behavior, focused attentiveness,

rationality complemented with holistic approach, natural awareness of SWADHARMA; the culmination of

universally benevolent “discipline”; generosity and loving attitude towards all variety of perspectives as

originating from one; and perspective conducive to holistic progress that ensures progressive complementarity

and sublime harmony.

However, GUNAS generally bind people in some kind of subjectivity and hence the natural blossoming

invariably leads to freedom from the influence (not absence of) and/or veils of every GUNA.

This is highly idealistic state, but resides in every heart though one may be oblivious to it!

Thus in one sense spirit of Gita resides in every heart; (though some may be unaware of it); and governs the

dynamics of human behavior! As majority becomes aware of this invaluable treasure of enlightenment and

empowerment in their hearts (through practices such as NAMSMARAN), the spiritual renaissance would

manifest in every nook and corner of the world. The hallmark of such spiritual revolution would simply be; the

awareness of this treasure in their hearts; rest all would follow!

What is the significance of the symbolic description of ASHVATTHA tree?

In 15th

chapter, there is an analogy of ASHVATTHA tree to describe the universe and universal consciousness

on the one hand; and the individual and individual consciousness on the other, thereby highlighting the unity

between the two.

One is tempted to assume this as identical with anatomy of the central nervous system, which is vital in

individual life. But this symbolic description is simultaneously applicable to individual (anatomy and

physiological observations) and the universe. (It appears that is also applicable to every particle and species of

life in universe).

From human anatomical and physiological point of view; human brain is the seat of consciousness. It is at the

top, forming the root or seed of consciousness; the branches in the form nerve fibers spread up and down into

plexuses and

peripheral nerves and billions of receptors; (the nature of which corresponds according to Gita, to the causative

deeds of the individual in the past, and the individual enjoys or suffers more or less exactly according to the

inputs (determined by the past deeds) from these nerve fibers and their receptors! In fact the whole body results

from the past deeds! Indeed the consciousness gets trapped in these sense organs and the person becomes

bonded and suffers to a greater or lesser extent!!

The human being becomes free after returning of his consciousness from the periphery to the center or the root!

This is analogous to cosmic consciousness; that also gets in some way “trapped” in the universe; and returns

towards his origin at the time when the universe gets dissolved back into its roots!!

In other words Gita beautifully shows the commonality between the individual blossoming with universal

blossoming. In other words this may be called reorienting and reestablishing oneself in one‟s own position! This

may also be called returning to one‟s own self!

This consciousness reachable by an individual is the same as universal consciousness that illumines the entire

universe.

One can always say that this is a poetic imagination, which

it is; but in the sense that it transcends the subjective reasoning! Gita is beyond human (whether poetic or

scientific) imagination.

Anyone however, can verify the spirit of Gita for himself or herself (and inevitably with the world, because the

light of Gita cannot remain restricted to one‟s subjective or petty self!)!

Is it not unnatural or un-physiological to consider the physiological qualities; as 6 (SHAD) enemies

(RIPUS)?

In 16th

chapter there is description of qualities conducive to downfall of a person (getting increasingly distanced

from and oblivious of one‟s true self i.e. cosmic consciousness) and essentially correspond to the preponderance

of RAJA and TAMA described in the 14th

chapter.

The way to overcome these influences of negative forces called ASURI forces; is SWADHARMA and step by

step victory over the KAMA, KRODHA and LOBHA.

The rejection of scriptures by an individual is usually out of impulsiveness arising from the slavery of KAMA,

KRODHA and LOBHA, (desire, agitation on not getting the desired and addiction) which are three enemies of

an individual; because they trap one‟s consciousness and drag away from the true self of an individual.

Many times I used to feel that KAMA, KRODHA and LOBHA are all natural, physiological and normal. Gita

teachings are anti-natural.

But now I realize that my standards of “natural, physiological and normal” were mediocre and born out of

intellectual lethargy and slowness. I now understand that physiological is not a static term. Hence what is

physiological in immature state would be pathological in mature state. What is physiological in primitive state

would be pathological in evolved state.

But having considered the differences in many environmental conditions the scriptures written thousands of

years ago, in one part of the world; may not be exactly applicable in another part of the world and in present

situation.

Hence the emphasis is given by Gita on focusing on devout love (SHRADDHA) for cosmic consciousness! This

essence is reiterated by saints from all over the world and from all religions and in terms of remembering the

cosmic consciousness through repetition of a name of God NAMASMARAN, or OMKAR according to that

tradition or religion

What role is played by food (AHAR), yoga techniques and penance (YAJNA, TAPA and

DANA), committed conviction (SHRADDHA) etc.; described in 17th

chapter (apart from 4th

and 6th

also)?

In 17th

chapter there is explanation about three types of, (salient aspects of behavior) for the benefit of an

individual in search of truth!

The sketchy description gives broad guidance about principles of behavior useful in individual and global

blossoming and global policy making!

In essence, the SHRADHA and consequent endeavors are differentiated according to the GUNAS.

SATVA type worship divinity, RAJA type worship affluence, magic and even devilish forces and TAMA type

worship evil spirits and dead bodies.

SATVA type eat the food conducive to inner blossoming and enlightenment (usually fresh, sweet and

empowering fortitude), RAJA type eat food conducive to multiply the vigor and indiscriminate desires (usually

spicy and hot, including some types of non-vegetarian food) followed by ill effects, and TAMA type like stale,

fermented, rotten, stinking (e.g. some types of cheese and fish) leading to further ignorance, or dullness.

SATVA perform YAJNA a procedure to invoke cosmic consciousness for satisfaction, RAJA type for petty

pursuits and socio-political gains for prestige and acclaim and TAMA type do it (for even worse purposes) and

without adhering to the procedure, and without any interest, concern and expenditure!

The purity, decency, humility of body and conduct, with respect to deity, teachers and enlightened individuals is

called SHAREER TAPA. The appropriate and benevolent dialogue and study of the nature is called

VANGMAYA (related to intelligence and speech) TAPA. The observance of abstinence from speech

(unnecessary talk, gossip or any kind of impulsive expressions), on the one hand and experience of noble

feeling and the expression of this noble feeling and selfless love; is called MANAS TAPA.

Out of these; TAPA without any petty expectations is called SATVIKA, with expectations of socio-political or

some other gains is called RAJAS and with fanatic endeavors with malafied intentions of harming the others is

called TAMAS TAPA.

DANA i.e. donations (cash, or kind) are also categorized. Thus when given selflessly as a part of

SWADHARMA it is SATVIK, given with discomfort due to excessive love for money, with intentions to

extract excessive benefits is RAJAS and when given at wrong place, to wrong person (obviously with ill

intentions) it is called TAMAS.

At the end it is summarized (endorsed and reiterated by saints from all over the world and from all religions)

that every activity should begin and end in thankful remembrance of the name of God (called NAMASMARAN

or OMKAR) symbolizing cosmic consciousness (from Whom, everything is born)!

It is also clarified that; if intelligence, emotions, instincts and body are not integrated and not focused in totality

(SHRADDHA) on cosmic consciousness, then the process of blossoming and enlightenment is jeopardized.

It is essential to appreciate that Gita cares for and nurtures the universes!

Therefore there is a consideration about why people behave in away they may not like! The physiological

impulses when uncontrollable (KAMA) blur the consciousness and anti-natural behavior results as explained in

3rd

chapter! Hence we find chaos and indiscriminate violence towards self and others. These people involved in

these anti-natural and antihuman activities; may not heed and follow Gita as they are not in a position to listen

and understand. But it is for the leaders to understand and follow. They should create an environment conducive

to better control of the unabated physiological urges, which can be destructive to individuals and the societies.

The guidance about food (AHAR) and various techniques

(VIHAR) described in 4th,

, 6th

and also in 17th

chapter may also not be accessible to all in the present situation.

But this guidance is also meant for those who understand and lead the societies; world over. They have to

design plans and policies to make such food available which would blossom individual and social

consciousness.

The guidance about confusion (SAMMOHA), doubt

(SAMSHAYA) or lack of committed conviction (ASHRADDHA) in 3rd

4th

, 7th

, 9th

, 16th

, 17th

and 18th

chapters

may appear harsh, as there is warning that if we get trapped and carried away by these qualities, then we would

cause our own as well as others‟ downfall. But this disease of confusion, doubt and committed conviction

creates a chasm between our lower consciousness and us and gets reflected in individual and social life, all over

the world, and hence must be diagnosed and warned about!

But one must remember that Gita not only diagnoses but also provides the solution and a definite assurance that

if we focus on our own highest consciousness i.e. our true self; then we all from all over the world would

certainly be freed from all the miseries.

In 18th

chapter many points from previous chapters are repeated and emphasized again in a kind of useful

summary.

Thus terms such as SANYASA, TYAGA, JNANA,

KARMA, KARTA, KARANAS, ADHISHTHAN, KARTA, KARAN, CHESHTA, DAIVA, JNANA,

JNEYAM, PARIJNATA, KARANAM, KARMA, KARTA, BUDDHI, DHRITI, SUKHAM, BRAHMANA,

KASHATRIYA, VAISHYA, and SHUDRA are explained.

What I understand and deduce, from these is as follows.

SANYASA is giving up all activities of personal desires. SANYASA is invariably associated with dedication to

cosmic consciousness. SANYASA is associated with responsibility of the whole world, not just one‟s family.

SANYASI is not the same as an inert and indolent creature incapable of earning. He is not a popper or a beggar.

So besides renunciation, union with cosmic consciousness (YOGA) is inseparable from SANYASA.

TYAGA is giving up all results or fruits of actions.

According to Gita, the activities prescribed in scriptures for common welfare should be performed without

ulterior motives or expectations. This is especially true today, when petty selfishness is dividing the world,

individualism is isolating the individuals and fanaticism in one form or the other is perpetuating viciousness and

destruction. It may be clear that SANYASA, TYAGA and YOGA are not separate from; but actually the most

essential aspects of mainstream life.

NIYATA KARMA means all activities included in daily and seasonal or calendar routine for universal welfare.

If an individual abandons them because of petty distractions or because of indolence, then it is called TAMAS

TYAGA.

Abandoning the activities out of fear of bodily discomfort (loss of money) is called RAJAS TYAGA and does

not lead to individual and global blossoming.

Thus forsaking the fruits and performing actions (SWADHARMA) is called SATVIKA TYAGA.

Thus a person following SWADHARMA does not give value or importance to the nature of the work and hence

is free of confusion and doubts.

Every activity has some components viz. ADHISHTHANA the space or area or field of activity, KARTA the

individual consciousness operating, KARAN the means, CHESHTA the actual dynamics and DAIVA, which

means the unseen environmental forces influencing the outcome.

JNANA, JNEYAM and PARIJNATA (knowledge, object of knowledge and knower respectively) are the

control mechanisms bringing about actions e.g. neurophysiological controls and KARAN, KARMA KARTA

(means or tools, action proper and doer) constitute the actual components of actions.

JNANA is classified as TAMASIK (fanatic and blind), RAJASIK (rational and analytical but sectarian) and

SATVIK (unifying and holistic).

KARMA also is SATVIK (selfless SWADHARMA), RAJAS (actions performed vehemently with

individualistic pursuits) and TAMAS (work begun without thought or conscience and sense of proportion; and

usually to harm oneself or the others).

KARTA (doer) is also SATVIK (selfless, humble, buoyant, enthusiastic and steadfast and courageous

irrespective of success or failures because of strength of conviction), RAJAS (motivated by vested interests and

hence harboring ulterior motives and violent and vacillating in excitement and depression) and TAMAS

(ignorant, unskilled, dull, crooked, vicious, cynical, melancholic and lethargic).

BUDDHI (wisdom) also is SATVIK (discerns desirable and undesirable and freedom and bondage), RAJAS

(cannot discern and hence misinterprets desirable and undesirable) and TAMAS (blunderous and disastrous in

every respect).

DHRITI (fortitude) also is SATVIK (composed and integrated in every respect and focused completely on

cosmic consciousness), RAJAS (involved in various activities for petty gains) and TAMAS (full of slumber,

nightmares, and bouts of sadness and arrogance and shackling the individual in every way).

SUKHAM (happiness) also is SATVIK (initially unpleasant but subsequently benevolent), RAJAS (initially

pleasant due to indulgence in objects of pleasure but latter precipitating misery due to loss of those objects or

due to their ill effects) and TAMAS (one which creates slumber, perversion, bondage and destruction).

BRAHMANA, KSHATRIYA, VAISHYA and

SHUDRA constitute different aptitudes and constitutions, suitable for intellectual and enlightening activities,

leadership and brave military activity, trading, rearing cattle and farming; and patient and sustained provision of

services; requiring different skills respectively.

SWADHARMA i.e. act with complete dedication and selfless involvement for individual and global

blossoming (through guidance from scriptures or from inner voice through NAMSMARAN) helps us return

towards our root i.e. cosmic consciousness, even if our aptitude and skills may appear to be inferior to those of

others!!

Lord Krishna explains that following SWADHARMA is itself the ultimate reward in life and everything else is

born out of ignorance and/or pettiness and hence counterproductive i.e. taking us away from our root!

In the last few verses He asks Arjuna repeatedly to focus on the true self i.e. cosmic consciousness and not get

distracted by any other subjective ideological, methodological or superstitious considerations (SARVA

DHARMAN PARITYAJYA) and assures; in fact pledges that He would liberate Arjuna of all bondages

(PAPA)!

Arjuna understands and agrees to follow Lord Krishna i.e. cosmic consciousness in the struggle of life!

Sanjay, the narrator, in the ecstasy of having heard this dialogue and remembered the stunningly glorious

persona of Lord Krishna; declares his opinion that union of individual consciousness (Arjuna) and cosmic

consciousness (Krishna) is itself the ultimate victory in every possible way.

ADDENDA

NOVEMBER 25, 2009 03:00 PM

As I had mentioned earlier, for it is suitable to keep on writing on Gita as and when it appears in mind, rather

than mechanically sticking to the sequence of chapters. Hence after, I have “finished” writing on the content of

18 chapters, now I am again starting to add the addenda!

In chapter 3, Lord Krishna expresses His concern about the common people, who follow the reputed individuals

in the society!

Even as this is grossly true; this is an obvious statement. In addition to this obvious meaning, Lord Krishna

appears to imply that; in any system; the control mechanisms or the regulating centers or the higher centers are

followed by rest of the component parts. This is true for the whole universe, society and the human body also.

In other words; the higher self of an individual has the responsibility to behave in tune with the cosmic

consciousness so that rest of the consciousness trapped in the body systems also can follow the suite.

Similarly, the position of the leaders in the different fields in society is that of the higher centers in the human

body. They must follow SWADHARMA so that the whole society gets guidance and lives in order, unity and

harmony. If the leaders misbehave, then the society is bound to perish.

This applies to human body also. If the higher centers in the human body get deranged then the whole body

would go in disarray.

What is KARMAMUKTI or BANDHAMUKTI?

I seem to understand that this is nothing else but the freedom of our consciousness from the shackling influence

of biophysical, biochemical and physiological activities. This is possible through linking with the cosmic

consciousness, by anchoring to the name of that cosmic consciousness called NAMA and remembering the

NAMA (called NAMASMARAN) is focusing on and getting linked and gradually merged with the cosmic

consciousness! In Gita Lord Krishna is the cosmic consciousness.

NOVEMBER 26, 2009, 09:45 AM

How can TYGA be superior to DHYNA?

In 12th

chapter there is verse, in which there is a clarification about the culmination; of study into knowledge or

wisdom, of wisdom into composure of mind (DHYANA), of DHYANA into KARMAPHALATYAGA i.e.

detachment from the results of actions; and of KARMAPHALATYAGA into peace.

I used to wonder; how simple detachment from results or fruits of actions could be superior stage just

penultimate to peace i.e. superior to DHYANA or contemplation of cosmic consciousness or true self! The

detachment appeared simple and pertaining to mundane individual experience. Moreover, simply getting

detached from one result of one action; could not appear to endow permanent peace, because one could perform

innumerable actions and each time the question of detachment would arise.

It is clear however, now, that the detachment has far deeper and cosmic meaning.

If and when I realize that that I am a part of cosmic consciousness and KARMA is actually the manifestation of

the universe, then I realize that detachment is actually not from personal actions, but from the universal action

of the cosmic consciousness! Secondly the detachment is not from one or another action, but it is from all

possible actions of individual consciousness including all subjective realm such intellectual, emotional,

instinctual and physical feelings and actions. It also includes all the physiological, biochemical and biophysical

actions going no in one‟s body or rather being! Last but not the least; it includes peaceful and loving

renunciation of everything subjective in nature and even the body at the end!

Once this meaning becomes clear, it becomes clear how DHYNA culminates into KARMAPHALATYAGA

and how KARMAPHALATYAGA culminates into or sublimates into peace!

KARMAPHALATYAGA here is really the MUKTI or liberation and it is but appropriate that it is associated

with peace.

Can the all benevolent Lord punish?

In 16th

chapter, there are verses, indicating the fruit of hating the cosmic consciousness (Lord Krishna) in terms

of going into abysmal births and miserable end (GATI). The meaning of these verses appeared to indicate the

consequences of one‟s actions and somewhat punitive nature of the Lord! This appeared in contrast to the kind

and benevolent nature of Lord, so much emphasized by many saints. This appeared inexplicable, when one

pondered over the verses in 6th

and 9th

chapters stating that even a sinner of worst kind gets liberation and in

verse 18th

chapter; stating that ISHAVR resides in every heart and governs and mobilized the living beings.

Now it appears that the verses in 16th

chapter relate to the ego of a person who separates him/her from the

cosmic consciousness and hence makes one arrogant and hate his or her own connection with the cosmic self!

In such a condition, the Lord probably implies that he or she would keep on reverberating in his or her own

separated and hence painful, miserable and helpless state. If you experience the might of the shackling ego, you

would agree with this! However, after coming into contact with Gita and getting immersed in Gita; he or she

would begin to reorient himself or herself with the true self or cosmic consciousness and peace. This also you

would agree if and when you experience!

NOVEMBER 26, 2009, 02:00 PM

What is equanimity?

In 9th

chapter, Lord says that for him every one is equal and

He neither loves nor hates (in a personal manner) any one.

This used be rather perplexing, on the background that He says that He would punish those who hate Him!

Moreover it appeared absurd to equate good and bad people!

I now understand that even as Lord can see the unity of the universe and the universe being present in Him and

He being present in every heart, we do not experience this divinity residing in every heart, because we do not

see it in our own heart! Hence due our personal biases and subjectivity we see individuals (including ourselves)

as good, bad, simple, shrewd, cunning, crooked, vicious, vindictive, gullible, healthy, sick, happy, miserable

etc.

Gita implies that it is natural for everyone to evolve in this realization (because the Lord resides in every heart);

which the Lord shares with Arjuna. All the means described n Gita (such as NAMASMARAN and many others

not directly and elaborately described in Gita) take us to this realization.

How are SANYASA and YOGA interrelated?

In 5th

chapter, it is said that SANYASA is not possible without YOGA (SANYASASTU MAHABAHO

DUKKHAMAPTUM AYOGATAH…). This implies that SANYASA and associated peace devoid of

vacillations is possible if the is loving bond (YOGA) is preserved. Renunciation with contempt or hatred is not

true SANYASA and not associated with peace!

If you have subtle dislike for you spouse and you decide to separate, then that is not SANYASA in true sense or

renunciation in true sense! It is merely a reaction of hatred!

Conversely, YOGA in true sense is bond of love with absolutely no expectations. YOGA is being free from i.e.

renouncing every possible subjective consideration!

If you like your spouse so much that you cannot bear the thought of his/her separation, then or you expect

something from him/her then bond of love is not YOGA or objective impersonal love!

Thus; hatred and subjective attachment; are responsible for mean, petty, prejudiced, inappropriate, unjust and

suicidal or socially harmful actions; which are followed by perversion and/or bondage and suffering! This holds

true for every kind of subjective hatred and love.

Lord teaches us that renouncing per se is not true sacrifice with objective perspective i.e. SANYASA and

getting possessed per se; is not objective love or YOGA.

In the course of evolution you rise above this kind of hatred or subjective attachment. You learn and realize the

rhythm of life. You learn to enjoy the supreme love and supreme sacrifice objectively.

Thus SANYASA is rising above all the subjective framework and getting freed from it; and YOGA is the

absence of resentment and presence of loving fulfillment (without any expectations) while you are rising!

Further; it becomes clear, that just as SANYASA i.e. true renunciation; is impossible without YOGA i.e. bond

of objective love, similarly; the YOGA the bond of objective

love is not possible without SANYASA i.e. renouncing all ideas, ideals, ambitions, aims, objectives and other

preoccupations; born out of subjective framework of mind!

In other words, rising into objectivity is truly a self (subjective) less (detachment and SANYASA) and truly

loving (union with the cosmic self i.e. objective love, or YOGA) act!

It has been repeatedly said that NAMASMARAN can help in this!

What is importance of SATVA GUNA with references to 6th

, 7th

and 9th

chapters?

is said in 6th

chapter that self control (moderation) helps an individual to attain YOGA. But in 6th

, 7th

and 9th

chapters it is also said that those who worship me can attain me irrespective of their conduct.

I think it refers to the fact that in general SATVA GUNA is near to revelation of truth. But that is not always

apparent and perceptible to common man‟s eye. Hence it is also said that Lord‟s devotee instantly becomes one

with Lord as stated in 9th

and 11th

chapters!!

This statement of Gita is particularly validated by the behavior of AVALIYAS, who are nonconformist realized

souls such as Satam Maharaj, Gajanan Maharaj etc.

NOVEMBER 27, 2009, 3:45 PM

Was Arjuna was actually right in renouncing the war as he stated at the end of the 1st chapter itself, that he was

ready to die without offering any resistance rather than participating in the war for the sake of winning the

kingdom?

Apparently I was also in two minds when I read first chapter. But in the course of time I realized that Arjuna

was kind and loving but getting derailed from his duty towards himself and the society. I also realized that those

justified and upheld the view point of Arjuna were themselves in the dilemma of identifying the enemy and

fighting it! This is also because of gross misconception about AHIMSA.

In my experience, when you are not sure about the identity of the enemy; you are not convinced about fighting!

In short Arjuna had not identified his true self and hence he had not identified the true enemy and hence was

reluctant to enter and participate in the war!

With the practice of NAMASMARAN; the nature of the enemy becomes clear and you begin to enjoy

participating in the war with enemy inside and outside as a matter of privilege of SWADHARMA!

How can we reconcile the idea of KARMAPHALATYAGA and getting TYAGA PHALA?

It is true that in 18th

chapter there is reference to not getting TYAGA PHALA by RAJASA TYAGA!

Here the Lord refers to the fruit or PHALA which liberates us from all kinds of expectations! Hence this

TYAGA PHALA is quite different or in fact quite opposite of KARMAPHALA which leads to bondage!

NOVEMBER 28, 2009, 7:30 AM

Are there 9 doors (NAVADWRA)?

In 5th

chapter there is reference to 9 doors of the body. This concept is well known. But is this true for females?

It has to be noted, that in females there are 2 eyes, 2 ears, 2

nostrils, 1 mouth, 1 urinary opening 1 anal opening (9) doors but there is also 1 more door and that is genital

opening viz. vagina, making 10 „doors‟ to female body.

I feel that questioning an authority is not insulting the authority, but showing confidence that you would be

heard, attended to and responded to; properly. Not raising doubts

is like being closed and already prejudiced that if you question; the authority would feel offended, insulted and

or may not be able to answer!

This point is minor one; with respect to anatomy, but initially I was feeling inhibited to raise it, because of the

popular contention that scriptures should never be doubted. Later I realized that by raising doubts; we do not

reduce the importance of Gita; but show that inspite of doubts in terms of minutia, the essence of Gita takes us

from our subjective frame of mind; to the objective and cosmic consciousness!

How to deal with our instincts?

One point from 2nd

chapter is about the description of the deterioration (DHYAYATO VISHAYAN….) of an

individual due to entrapment in the dragging instinctual forces.

I feel that as the feeling of attraction about opposite sex is natural, hatred of it is not advocated in Gita. What is

highlighted is; how by focusing exclusively on the innate

core of one‟s self e.g. through NNAMASMARAN, one experiences the sublimation of most desires; especially

the sexual desire into sublime and respectful love! Hatred about or slavery of instincts; such as sexual attraction;

are not conducive to individual and global blossoming! They can not give warmth of romance or any other bond

involved in different relationships.

On the contrary, when we evolve from within; we do not hate the opposite sex. We do not become bitter. We

experience and enjoy the sublime attraction in opposite sex and not obscene carnal cravings. This is probably

the basis of worshipping feminine and masculine principles in the nature, i.e. Goddess and God and not merely

(male) god by males and (female) goddess by females!

This holds true for all other instincts and desires and that is exactly what is; the hallmark of the imminent global

culture.

I feel this point is extremely important for a person like me, who is often afraid of a state of desirelessness,

which is dreadfully similar to total void or actually death. Hence I reiterate that in the course of evolution our

subjective desires sublimate or culminate into cosmic or objective desire/s and do not vanish. They vanish only

as subjective or petty preoccupations or obsessions. They vanish as fanatic and exploitative compulsions. Thus

Gita makes us free and not hollow or empty! This is what makes us fearless and buoyant! This positive content

of Gita is extremely reassuring and rejuvenating. It ensures emergence of objective, cosmic and immortal love

in the feeble, fragile and frail body that we have! This is how we realize our immortality; and that of; the self

realized seers; of the past!

How to reconcile the utopia of better world?

When I was charged with the idea of a better world, I used feel totally upset, disturbed, agitated and at times

disheartened and depressed by any argument opposite to it or negating it! Hence initially Gita used to depress

me tremendously because except the last verse of Gita, there is not even an indirect indication or assurance of a

better world in Gita. On the contrary she seemed to be revolving around the life and death and individual

emancipation.

To accept that you have to follow your SWADHARMA and not expect a global change was extremely painful

and appeared to be irrational, unrealistic, pessimistic, deterministic, fatalistic and so disheartening and

depressing.

Now; even when it is becoming clear that it was the cosmic consciousness that manifested in the conceptual

form of the goal of global blossoming (though; partially and/or ambiguously; due to the constitutional

limitations); in my mind; it has been painful to give up that utopia of global wellbeing, because, without it; the

life has appeared meaningless, purposeless, hopeless and dead! I have felt impotent and helpless by the

philosophy of detachment!

Gradually I have started realizing that this is not the message of Gita! Instead; Gita reassures that my core is

immortal and that it is one with the spirit of Gita and hence, would keep on manifesting from time to time

through this individual or that. Thus Gita gives full stop to the fear of dying without accomplishing my dream

and assures that the global blossoming though not exactly as per my specification; would continue from time to

time and )!

Gita teaches us that, the world would continue to have resurgence of cosmic consciousness and enlightenment

and the necessary and appropriate rectification!

Hence Gita teaches that I have; the freedom and privilege to practice; the SWADHARMA with total

involvement, which ensures moment to moment ecstasy, that does not depend on fruit! The universe is going to

continue with its characteristics and this enlightenment springing from Gita; would also keep resurfacing from

time to time through generations! I am learning to free myself from the visible changes (which are never

permanent and hence deceptive) of individual and global blossoming. I am beginning to understand and

experience my role, without unrealistic optimism or pessimism due the inner assurance of eternal continuity and

periodic manifestation of universal consciousness (and my spirit)!

SWADHARMA is neither a utopia that aims at visible changes in the conditions of the people, nor is it shackled

by the pursuits; restricted to (visible benefits) in the individual conditions! Neither it is pessimistic nor is it

optimistic. It is unconditionally victorious!

I have realized that even though I could once get elated; by the idea of “working for the others” or “serving the

mankind”, I could never get the fulfillment or peace in it, which I have started experiencing, these days. This is

the reason I have shifted from Marxism and other philosophies and ideologies (as I understood) to the core of

Marxism and all of them (again as I understood)!

Gita teaches us; to go to our own core and also that of the cosmos! Gita is immortal and hence she is going to

keep enlightening generations after generations and hence there is no aim of or a mission of “permanent” or

“defined” or “specifically envisaged” global welfare! What global or local changes would ensue; would be

pleasing but impermanent and changing; and would essentially be the by product of the practice of

SWADHARMA by individuals like me from the every corner of world; and from millennia to millennia.

However this was not as easy as it sounds. The SATVA, RAJA and TAMA keep on interfering with the

realization

of SWADHARMA; thus making the process tardy, difficult and full of tribulations; probably designed for one‟s

chastisement!

November 28, 2009, 12:55 PM

Do we really care for Gita?

I just realized that today; it is Gita Jayanti.

I had read about government ban on many animal shows on road, in circus and celebrations of

NAGPANCHAMI in Battis Shirala. Yesterday I read that 200 000 animals were to be slaughtered in Deonar

slaughter house. The study of Gita can engender proper policy on animal slaughter. Mere worship of Gita or

mere hatred of Gita are not only sterile but come in the way of individual and global blossoming through

SWADHARMA.

What is the meaning of NIRASHI?

At this point of time I want to discuss the word NIRASHI used in 3rd

and 4th

chapters.

The word NIRASHI and UDAS are used in philosophical literature pretty often and more often than not have

given me the impression of depression and frustration. I always wondered then, how and why Gita is considered

to be one of the best counselors.

In fact, I have experienced getting frustrated, depressed or ultimately helpless and indifferent; umpteen numbers

of times; with respect to many government policies and happenings in the society! I guess; frustration,

helplessness, depression and indifference and melancholy are not uncommon.

The clarification that emerged in my mind is; the words

NIRASHI, UDAS and possibly others with similar connotations, do not mean getting frustrated. They do not

mean “giving up” or remaining “indifferent”!

They simply mean that you may not get the same results as envisaged by you. Do not get vacillated and

perturbed in that event. Do not get disturbed. Do not get disheartened. Do not get depressed. Do not lose hope.

Remember that the results depend on several factors and not necessarily on your subjective liking or

preferences. Hence they do not indicate your incompetence. Not only one; but even several failures per se; do

not indicate your incompetence. So do not judge and humiliate yourself from your failures. Just try to keep on

getting closer to your SWADHARMA (by continuous rectification of your perspective and behavior; thus

bringing more and more accuracy in it, which is said to be made easier by practice of NAMASMARAN).

Alternatively; Gita also teaches us that even if you get so called tangible success, do not get enamored. Because

success also depends on several factors! It does not indicate (merely) your competence! Do not get excited and

lose your sense of proportion; as you may become arrogant and indiscrete in terms of what is benevolent and

what is harmful to you and society. Further; being unrealistic, you may get distanced from your true self and get

degenerated and decomposed!

Essence of Gita; realized in this way; keeps me far more buoyant and triumphant in spirit; than what it

otherwise used to be.

In recent days; I am learning from Gita; that when our aim or target is not convincing to our innate core (i.e. in

variance with SWADHARMA), then our performance is also unsatisfactory, painful, miserable and/or socially

harmful.

Thus I was not convinced about the sectarian non-holistic curriculum of the MBBS and MD and hence I was

not fully satisfied with my own performance in learning as well as teaching! In addition; my resilience and

tenacity to achieve a particular goal in my learning and teaching career also were not fully satisfactory to me! I

think this is true for any person and in any business, profession or duty.

When the targets, goals, laws and regulations are not convincing, (in variance from SWADHARMA), then

performance and the involvement in any field become unsatisfactory!

As and when I am convinced about my actions to the core, i.e. identify my SWADHARMA, my enthusiasm,

buoyancy, resilience, tenacity, perseverance, forbearance, courage and dedication and overall application also

multiply!

I begin to get ecstasy in every small thing I do and my life becomes a source of unending vitality! This brings

charm and sweetness to all relationships, including family, relatives, friends, peers, colleagues and so on,

because my patience, consideration, and flexibility also multiply! My brittleness, fragility, impatience,

obstinacy, whims, fancies, adamancy, uncertainty, doubts, diffidence; all begin to dwindle and make me more

active, freer and happier, for increasingly longer intervals of time!

November 28, 2009, 07:30 pm

Gita teaches us to carry on our activities without getting trapped in the results. How to reconcile various

activities going on with specific objective?

In 4th

chapter and latter in 7th

, 17th

and 18th

chapters there is reference to activities performed with intentions i.e.

expectations of returns.

Gita does not condemn them, but guides us on the path of evolving further and performing actions decreasing

subjective intentions or expectations in tune with the cosmic will through e.g. NAMASMARAN!

I have begun to understand that just as I went through different stages of development; it could also be true with

other people. I must not expect a simultaneous, uniform and regimentalized change!

I must understand and be considerate about the changing activities with varying interests; depending upon the

age and stage of development of the people as has been the case with me! I should not condemn people or

should not get disheartened because there is no change! Rather I should provide (according to my capacity)

assurance and solution, in the form of perspective, policies, plans and implementation conducive to individual

and global blossoming!

In fact from this point of view, it is important to realize from time to time the importance of the accessories

(food, sleep, residence, company etc) helpful in merging with cosmic will! In other words; just as we can not

overlook or undermine the importance of different needs, during our physical development; similarly even in

the process of reaching the final stage of merging with cosmic consciousness; we have to utilize and respect the

skills, techniques and specializations such as those described in Vedic Karmas! This is why Gita in 2nd

, 3rd

, 4th

,

17th

and 18th

chapters advises us not to quit the activities but to evolve from the activities of personal interest

and perform SWADHARMA!

Thus everything that helps to focus and get connected with the cosmic consciousness must be done and not

despised. If we are atheist, iconoclast, nonconformist, (usually because of inadequate study and petty ego,

fanatic adamancy and lethargy) then we may suffer from periodic depression, which can be overcome through

study of Gita and practice of NAMASMARAN!

This became especially clearer when I read the excellent translation and explanation of Shri Sukta by Pundit

Shripad Shastri Kinjavadekar. I realized that the practice of SUKTAS, STOTRAS, ARATIS, and BHAJANS

and so on; helps in overcoming imminent depression, fragility and fickle mindedness, which keep piling up

subconsciously.

I seem to appreciate deeply that the inspiring, energizing, encouraging, rejuvenating and revitalizing guidance

about performing all activities supporting and nurturing the “ecstatic and freeing involvement in the

SWADHARMA, conducive to individual and global blossoming”; is the greatest source of super life in Gita,

Vishnusahasranam and NAMASMARAN!

November 30, 2009, 08:08 AM

Initially when I was studying, I thought in the 2nd

chapter itself there is sufficient clarification about

SWADHARMA; and hence where is the need for further doubt and subsequent explanation about

SANYASA and KARMA and TYAGA? Isn’t it redundant?

It is true that in the beginning of the 3rd

and 18th

chapters there is repetition of doubt regarding SANYASA and

KARMA and TYAGA.

But the ideas of SANYASA, KARMA and TYAGA are subtle and hence can be confusing when it comes to

actual practice.

This is because Gita perspective is expression of cosmic consciousness. It encompasses the cosmos, society and

the individual consciousness and individuals. The processes of transcending (SANYASA and TYAGA) and

involving or participating (KARMA), which are apparently contradictory are basically complementary and

uniquely and excellently reconciled in Gita.

This becomes clearer as one keeps on practicing NAMASMARAN.

These processes are related to blossoming and sustaining! When one blossoms; the past form is given up and

new form is adopted, but the life processes within; go on in continuity in a sustained manner. SANYASA is

growth and YOGA is the continued life!

It becomes clearer and clearer in an ongoing manner as one keeps on studying and contemplating on Gita and

practicing NAMSMARAN.

This highlights the previously discussed point of rising above without hating or trapped by the physiological

characteristics in the nature, society and the body and consciousness encompassing them.

This understanding or realization also resolves the confusion about KAMYA KARMA, NITYA KARMA, and

NAIMITTIK KARMA and so on. It is clarified that giving up KAMYA KARMA is SANYASA. This has

different implications in terms of external appearances, but the purport is universal. Thus SANYASA would

mean renouncing the profitable activities, which are at variance with the SWADHARMA. Thus at different

stages of life individual renounces certain activities starting right from suckling of milk.

Similarly a Brahmin (actually it is pronounced as BRAHMANA) does not indulge in the activities of

KSHATRIYA (martial activities involved in protection and safety of the society) or VAISHYA (trading)

activities. This is a kind of SANYASA.

Moreover, just as a ripened fruit drops from the tree and is eaten by animals or man, in the same way, in old age

the individual renounces direct administrative involvement while continuing with the essence of activities

conducive to individual and global blossoming.

TYAGA meant giving up the KARMA PHALA i.e. fruits, gains or results of the activity. This is associated

with the word detachment, which does not convey the vital and vibrant spirit of KARMAPHALA TYAGA. It

does not convey the innate meaning of implying growth and coming out of; subjective or personal

considerations, which nurture individualistic forces manifesting in jealousy, envy, hatred, arrogance, depression

followed by rat race, petty competitions, jealousy, other crimes and social decomposition! TYAGA has a

positive element of getting rid of what is harmful or inappropriate, while being focused on what is maximally

benevolent!

December 1, 2009, 12:20 pm

Why can one dislike Gita?

Long back, when I used to be charged with physical needs, passions, emotions, thoughts and ideas, I used to

feel agitated with the thought of similar plight of the people! The social circumstances appeared extremely dark,

stark and annoying. The change, the revolution appeared to be the only purpose of life, even as the exact

program of action and/or the blue print of the revolution were far from ready!

The frenzy of all these complex feelings used to be so much, that any proponent of Gita, used to appear as

unconcerned about peoples‟ true needs, unbothered about real issues such as poverty, injustice; and hence

antisocial, hypocrite, parasitic etc or at best; stupid or gullible!

The restlessness within; used to be so much that it used to propel me towards addressing every problem that

appeared in the news paper or on TV, apart from those in my own personal life. As a result, I used get

engrossed in relevant physical work, emotional expression in poetry, intellectual analysis, discussions, public

speeches, writing articles and books etc, which appeared to be the preferred ways of self assertion and solution

to the problems! Withdrawal from such activities was suffocating, unbearable and killing!

Gita appeared to me a despicable escapism from the problems and the activities; which I thought were

“important and urgent”! Gita discourses appeared to make the people facing problems; as well as the preachers;

parasitic and paranoid! It appeared to make them dependent and helpless. It appeared to dissuade them from

accepting the challenges in personal and social life and facing them victoriously! The fervor of my mind would

never get calmed by the thought of Gita; though many a times I appreciated the honesty and selflessness of the

individuals advocating it.

Apart from this dislike, one of the common excuses that I used to find in studying Gita was the apparent

irrelevance of the study in terms of daily livelihood. Moreover the study seemed to hinder the day to day work

and disturbed the preoccupied mind. In fact it created a kind of tug of war in the mind!

Now I realize that this was because of my untrained erroneous cognition (perception), affect (feelings) and

conation (response). Thus I misconceived the dimension of the challenges, felt tense and restless and responded

rather erratically, leading to further exaggeration of problems in mind! This is called distress cycle. When you

are in such distressed state; you cannot handle even small problems and hence study of Gita, which starts with

the problems encompassing the cosmic, social, family and personal dimensions simultaneously; becomes a

painful affair!

It is like a state of severe indigestion, in which you are averse to eat anything and especially heavy food stuff

that is difficult to digest!

Another reason that caused repulsion towards Gita was, there were several tempting distractions, which seemed

to offer pleasure, solace, relief and consolation. Moreover these distractions such as movies, TV shows, parties,

gossip and socialization of different types did not require any active efforts on the part of your brain and heart.

Study of Gita being demanding acute attention and focused concentration has always been an uphill task!

Actually this was the reason, when I used to find the expressions of ecstasy and joy; by Sanjay in the last 5

verses in 18th

chapter, quite contradictory and disagreeable!

Later in the course of reading Gita and about Gita, in books such as the biography of Shri Brahmachaitanya

Gondavalekar Maharaj, by Prof. K.V. Belsare; and through my experiences with a variety of activities of

service and social struggle for justice; I began to get intellectually convinced that Gita can evolve and transform

an individual in terms of his/her perspective, vision, intellectual framework, emotions and instincts; and evolve

him/her into objective or cosmic consciousness. I thought this; if happens in every walk of life; then it could

usher in; individual and global blossoming, appropriate to that period, because; it could actualize globally

benevolent perspective and policies!

Now I realize that practice of NAMASMARAN, right from childhood, and teaching of Gita in every nursery,

school, college and even professional college, would evolve the student of Gita, who would share the same joy

and ecstasy that Sanjay expressed in the last five verses! I don‟t want to generalize this and give any guarantee

abut this, but this is my experience! It is my experience that once Gita enters in the system, the movies, dramas,

TV shows and other activities can be enjoyed or avoided; without getting overwhelmed or disturbed

respectively.

Gita provides the ultimate and invincible satisfaction coupled with vigor, buoyancy, fearlessness and

benevolence encompassing universe!

Many times I used to feel disturbed because there were friends; who disliked Gita as mediocre; merely because

Gita as very recent; only about 1000 years old!

I did not quite understand how a book or a scripture could be judged on the basis of when it was written! But

somehow and somewhere these comments tended to dishearten and discourage me or at least thwart my

enthusiasm in studying Gita.

Many would say that Upanishads are really enlightening and Gita constitutes only citations from the

Upanishads.

These people obviously were ignorant about Upanishads as well as Gita, but may be because of my weakness;

their comments could often sabotage my interest, dedication, efforts, concentration, commitment and

involvement in the study!

There were others; who used to praise Gita (without reading it) and boast that Gita is very old!

I could not derive any inspiration from this either; because I could not agree to judge a book from its age! In

fact one

could argue that in spite of being so old the book does not have significant impact on the world civilization in

view of the stark global reality we witness!

Some dislike Gita because, “Gita is not written by one individual but by many people over centuries and

further; Gita could not have been written on the battlefield at all, because no sane person would spend time in

discussion, in such a situation of war! In fact this fact itself makes the Gita quite absurd”!

Such dislike from people who have been cut off from their roots, ancestors, history and most importantly their

true self; due to petty, individualistic ideas and fanatic beliefs, could reduce one‟s reverence for the book and

hence the enthusiasm in studying it.

Gita is studied with reverence. I also studied Gita because of the reverence she enjoys from billions of people

and for millennia! Some people laugh at reverence and think that it is irrational! But that is wrong! Reverence is

not superstition! Reverence adds to one‟s interest, commitment, focus, motivation and involvement! Reverence

for Gita makes it easy to absorb the vital wisdom from Gita!

After, I studied Gita in spite of such criticism and insulting talks, for some time, I also felt there could be some

truth in the argument that Gita is written by not but many people, in view of somewhat conflicting concepts

finding place in her!

But, Gita, whether written or sung or addressed by; a

particular person, one person, many persons, by a person in chariot to another in the chariot on the battleground,

a person in his living room to another person, is only relevant to those; who are academic historians or those

involved in divisive politics with some vested interests.

For me; as I kept studying (and realizing the content of Gita); it was immaterial in view of the content of Gita

and its scope and potentials for individual and global blossoming! It is silly for a student of Gita to dwell on

such issues and waste time, rather than dedicating to the study of Gita so as to grasp and realize the core of

Gita!

Some used to ask, “What is the basis to prove that Gita can lead to global blossoming? Study of Gita does not

seem to do anything, if compared to for instance; scientific research or socio-political manipulations! It does not

seem to work and produce results; even comparable to those produced by relatively simple agricultural

activities or other handicrafts!”

If I say that Gita evolves us into objective or cosmic consciousness or imparts global perspective, then the

argument is, “Can you prove the cause and effect relationship?”

The answer obviously is, “No! I cannot prove that Gita evolves us into objective or cosmic consciousness or

imparts global perspective”, because many of those who study Gita can disprove my contention!!

Looking back; I realize that my opinions changed due to the influence of factors beyond my comprehension

constituting the “field”, cosmic consciousness or God that encompasses and influences not merely “me” but

everything; including the people in the universe! Whether

the people in the world would also change and begin to get associated with Gita, also therefore be determined

by the same “field” and hence I need not feel restless about whether people accept the importance of Gita or

not! But if I say so, then next argument would be; “What is the proof for existence of such a field”? Obviously;

I have no proof!

Another argument is; Gita has no influence on individual or social life; and studying Gita is wastage of time!

One may feel that Gita has benevolent role, because of erroneously attributing the good changes in him or her to

the study of Gita! Actually it could be the other way round; the good change leads him or her to admire Gita!

This argument also, can not be refuted. What can be said is that cosmic consciousness or objective bliss is

somehow associated with Gita.

But even this cannot be proved. Neither can I show that some one is linked through Gita to cosmic

consciousness; nor can I prove that those; who are not studying Gita; are dissociated from cosmic consciousness

or objective bliss!

But having gone through the experience of all this, I am convinced beyond doubt that Gita is a trans-temporal,

trans-intellectual, trans-national, trans-cultural and universally benevolent manifestation of cosmic

consciousness, irrespective of whether, written or narrated or sung by one person, many persons, on

battleground or in a living room & at given time or over a period of centuries! Further, I would like to add that

studying GITA, & VISHNUSAHASRANAM and NAMASMARAN; is a life time golden opportunity or

golden gate to cosmic consciousness provided by the cosmic consciousness Himself! Even so, the study of Gita

and the experience associated with it; are essentially personal and beyond linguistic communication, beyond a

certain point! One may or may not believe in them; and may or may not provisionally accept, study, experiment

out and decide; their validity or otherwise! No one; including me; should feel that he/she can, (because no one

can); oblige them; by studying or harm them by insulting! No one can elate them by praising and sadden them

by maligning! Hence it said, in verse in 6th

chapter, which implies that those who would study and realize the

immortal cosmic consciousness would actually get the same in reciprocation (from the cosmic consciousness)!

It appears however, that it is time that a vast majority of the world; would get freedom from the shackling

conflicts generated from fulfillment or otherwise; of their physical needs, instincts, feelings, arguments, flights

of imaginations, infatuations and restlessness; and get the privilege of being associated with the essence of Gita,

NAMASMARAN, Vishnusahasranam, objective bliss, cosmic consciousness, globally beneficial perspective

and policies and their implementation; irrespective of the nature of cause and effect relationship (which also

incidentally; is a product of human intellectual framework!)!

In 4th

chapter the importance of SHRADDHA is stressed.

I used to feel that SHRADDHA is same as; or at least similar to; blind belief, thoughtless trust, superstition or

unreasonable and unfounded devotion, with petty and mean ulterior motives. At times I used feel that

SHRADDHA is; merely being emotionally attached or devoted to a particular God, doctor etc, with some hope

against hope!

Hence I thought SHRADDHA is opposed to thorough, critical and honest analysis!

What is SHRADDHA?

During my study of Gita, Vishnusahasranam and Namasmaran I realized that SHRADDHA is absolutely

different. SHRADDHA is totally selfless and unprejudiced approach or attitude! Thus it is a serious and sincere

commitment for some study or a task! It is being honest, integrated and committed and nothing else. It does not

in any way, opposed to analysis; even if be ruthless and unending!

Now I am convinced that the appreciation of the spirit of Gita is extremely difficult; as mentioned in 7th

chapter,

especially; without SHRADDHA! SHRADDHA is absolutely essential for learning the purport of Gita, as

ASHRADDHA, which means casual, prejudiced, and petty and/or selfish approach; usually associated with

cynicism and contempt; is a major hurdle in learning Gita! ASHRADDHA makes the understanding or

realization of Gita impossible, as implied in 4th

and 9th

chapters.

December 1, 2009, 05:50 am

What can deter us from SWADHARMA?

Even as I was trying to integrate my concepts, feelings, passions and my practice, and share it with others; one

of my near dear ones; often kept saying that there won‟t be any change in the world and hence all efforts in that

direction are in vain!

His comments would come suddenly during the peak of discussion and give a jolt, as if someone splashed his

vomits on you.

Whether that individual gets convinced or not; at least I am happy to have gradually realized that a body cell

and body work cooperatively to make life possible. If a cell were not to work in this way, the body would cease

to live and the cell also would die. We live because of this cooperation. MOHA is ignorance of this which is

suicidal. I have to understand that I eat every day and keep on eating, without questioning, but when it comes to

getting engaged in SWADHARMA; I start giving excuses! This is MOHA; addressed in Gita; and which is a

universal problem, not only that of the person criticizing, and which is at the root of all other problems!

Another argument against SWADHARMA is that even if we try our best the maladies are bound to

recur. Why waste time and energy in it?

I don‟t realize that I keep on doing things, such as taking bath, even when I know that I am bound to get dirty

again and need to repeat it. I don‟t give excuse; that I am going to get dirty again, to avoid bath. But I keep

giving excuses that nothing is going to change permanently in the world and hence it is stupid and in vain to

make efforts! This is MOHA and makes me tubular, short sighted and petty. It makes me timid and inert. It

keeps me separated from my true self and hence from the society. This is why the contradiction between „me‟

and „society‟ is born and perpetuated.

I have begun to understand that just as we sleep at night and start working in morning and just as during spring

the gardens blossom, similarly at opportune times people work for global blossoming, even if the blossom is

bound to end at some time and followed by summer. The ego of an individual hides the fact that trillions of

activities going on in the trillions of body cells and in the innumerable molecules, atoms and subatomic

particles; and trillions of activities going on for trillions of years in the universe are not done by an individual!

He is a part of them! When spring comes he will have to blossom even if be for a specified time!

Hence Arjuna is given to understand that irrespective of what he feels, he would be engaged in his work just as

the flower has no choice but to bloom during spring! This is said in 18th

chapter

(YADAHANKARAMASHRITYA ….NA YOTSYA…, SWABHAVJEN KAUNTEYA…).

How is Gita, related to struggles against exploitation, slavery, chaos and foreign rule?

Gita has given the answer in 14th

chapter, in very precise manner. Thus a person, a society, a nation, the world

and even the entire universe; either perish or blossom; in accordance with the proportion of; SATVA, RAJA

and TAMA, present in them. When SATVA predominates many begin to blossom and when TAMA

predominates many begin to perish. The conditions in the society reflect the proportion of SATVA, RAJA, and

TAMA!

From the point of view of Indians, blacks and other Asians the root of slavery has to seen in the preponderance

of TAMA in the world and growth capitalism, individualism and imperialism in the growth of TAMA and

RAJA.

Gita has given the solution of focusing on cosmic consciousness through e.g. NAMASMARAN, thereby

increasing SATVA and going even further!

What is the meaning of KARMA and AKARMA?

In 4th

chapter, there is a verse (KARMANI AKARMA YAH PASHYET….) indicating that one who sees action

in inaction and inaction in action is the intelligent and accomplished yogi.

Thus pure and cosmic consciousness never does anything in the routine sense of that word. He does not perform

any action! But He is responsible for the whole universe!

This is seeing KARMA in AKARMA!

Conversely, all that we do is like a part of the engine. We are not drivers of the engine. It is a fallacy to feel that

we are driving. Hence when we realize that we are not doers, then “our” action becomes null and void and then

it is called as seeing AKARMA in KARMA!

What is the importance of social opinion?

I have mentioned (Pages 4 and 5) what I felt about argument in favor of war, in 2nd

chapter, (Akeertin cha pi

bhootani….Bhayat ranat uparatam…..Awacchya vadanscha bahoon…..), in which the point of possible social

indignation is used to „incite‟ Arjuna to participate in war.

But now I see there is another dimension to this argument.

The social opinion is a double edged weapon. It isextremely harmful if we get sheared apart from our true self,

but it is extremely useful if we get pulled out of our basal or carnal instincts and/or petty ego!

Society is like our mother. It nurtures us in every way. It is important that we do not malign it and attribute the

responsibility of our miseries on it, by knowingly or unknowingly concealing our weakness.

Can simplicity of Gita come in the way of people studying her?

If we are in sinking frame of mind, we need something bombastic or dramatic for elevation, hence the words of

Gita appear too simple to convey much content and they do not impress us. We need something dramatic and/or

melodramatic; when we in depression! In fact due to depression; we start doubting the importance of Gita

because of simplicity! Instead of going ahead with study, we only keep wondering how and why Gita could

enjoy such a coveted position and reign supremacy in world literature!

What is BUDDHIYOGA?

There is reference to BUDDHIYOGA in 2nd

chapter (Eshatebhihitasankhye buddhiryoge twimam shrunu …and

Buddhiyukto jahateeha …..), 6th

chapter (Tatra tam buddisanyoga…labhate paurvadehikam…), 10th

chapter

(Tesham nittyabhiyuktanam bhajatam preetipurvakam

…dadami buddhiyogam tam…) and 18th

chapter (Chetasa sarva karmani mayi sanyastama matparah

budhiyogam upashritya macchitah satatam bhava). In 18th

chapter, there is classification of BUDDHI into three

varieties viz. SATVIK, RAJASIK AND TMASIK (Pravruttin cha nivruttin cha …., Yaya dharma adharman cha

…and Adharma it yah manyate tamasavruta…). There is also a reference to BUDDHIGAMYA happiness; in 6th

chapter (Sukham attyantikam yadyat buddhigrahyam atindriyam …).

Usually BUDDHI is associated with intelligence constituting analysis, correlation, synthesis, imagination,

memory, etc.

But a student of computers would these are not the most important aspects of intelligence. Their role can be

accomplished by computer reasonably well or sometimes even better.

The most important aspect of BUDDHI is decision making!

BUDDHI is stated as ATINDRIYA (chapter 6). This means that it is beyond the sensations. A student of

physiology knows that sensation is a function sub cortical structures and BUDDHI, which is a function of

cerebral cortex is reasonably free from and beyond the control of sensations or the sensory input.

BUDDHI has two sides. One associated with all the body systems and the other with cosmic consciousness.

BUDDHIYOGA is a union of all the three, viz. cosmic consciousness, cerebral cortical intelligence and the rest

of the systems of the body.

NAMASMARAN is a selfless (free from any subjective considerations) cerebral cortical activity. It breaks all

the short circuiting tendencies arising out of sensory, hormonal, neuro-endocrinal and autonomic inputs,

resulting into inappropriate perceptions (cognition), feelings (affect) and responses (conation).

NAMASMARAN leads to formation of a thoroughfare that links (YOGA) all the body systems with the cosmic

consciousness through BUDDHI i.e. cerebral cortex.

This thoroughfare then leads to qualitative leap forward, i.e. conscious evolutionary transformation in the

process involving stimulus, homeostasis and response in physiology; cognition, affect and conation in

psychology; and perception, feelings and behavior in philosophy, sociology, ethics etc; or simply in life!

BUDDHIYOGA embodies this transformation. This is associated with STHITAPRAJANA or

STHITAPDNYA state.

This state is associated with gathering and passage of stimuli from cosmos to cosmic consciousness

(cosmic perceptions), feelings encompassing the cosmos (cosmic feelings) and responses reaching out to

cosmos (cosmic responses). Thus this state is a state; where subjectivity becomes a mere vestige!

BUDDHIYOGA is a process of attaining; or actually the state of STHITAPRADNYA, where ephemeral

and individualistic physical, instinctual, emotional and even intellectual activities and pleasures born out

of individual subjectivity; are evolved or transformed into immortal and cosmic physical, instinctual,

emotional and intellectual activities and pleasures born out of cosmic objectivity.

In one word; this is SUPERLIVING!

All that I have shared so far, and this concept of BUDDHIYOGA and SUPERLIVING may or not be

believed; and may or not be verified through the study and practice of Gita, Vishnusahasranam and

NAMASMARAN; depending on how one perceives this life time golden opportunity!

December 7, 2009 01:30 PM

How to reconcile the thought that you are the creator of your destiny; and the 5 determinants of success

described in 18th

chapter?

This thought that you are the creator of your destiny or you can shape your destiny; has implicitly appeared in

6th

chapter (UDDHARET ….). But this verse is meant to remind us that there is cosmic consciousness in us and

we have the golden opportunity to merge with Him. This requires rescuing the lower consciousness or lower

self from the prisons of subjectivity formed by physical senses, instincts, emotions, thoughts, and imaginations

and so on.

The universal way to do this is NAMASMARAN, apart from various techniques of meditation and worship.

It is to be understood that you are the creator of your destiny, when you invoke the cosmic consciousness

(creator of universe) within and; unite with Him.

When cosmic consciousness incarnates and gets personified, He is the creator of His destiny, in as much as He

is creator of the destiny of billions and for millennia.

But if we look at ourselves as individuals with our subjectivity, then we are only products of the environment

and actions of others!

Thus ADHISHTHANA, KARTA, KARAN, CHESHTA and DAIVA (18th

chapter) and in other words,

PRAKRUTI and GUNAS (Prakrute kriyamani…; and Tatvavittu mahabaho ….gunah gunehu vartante…; 3rd

chapter) shape our destiny.

If we are able to see this dynamics in every individual of imprisonment, growth, freedom and blossoming, then

it becomes clear that both statements do not contradict and in fact complement each other.

SARVETRA: SUKHIN: SANTU

SARVE SANTU NIRAMAYA:

SARVE BHADRANI PASHYANTU

MA KASHCHIT DU: KHAMAPNUYAT

(ESSENCE IN ENGLISH)

LET ALL OF US BE HAPPY

THROUGH EMPOWERMENT

FOR UNIVERSAL PERSPECTIVE, VISION, THINKING, FEELING AND

WORKING FOR SIMULTAENOUS INDIVIDUAL AND UNIVERSAL

BLOSSOMING

TRHOUGH

FREEDOM

FROM

SUFFOCATING SUPERFICIALITY AND PETRIFYING PETTINESS