UNITY AND STRESS: DR. SHRINIWAS KASHALIKAR

Uniting, organizing and working together are natural in young age. In fact; they are important steps in stress management!

Naturally; and usually; we in India; get united in group activities. Thus; in villages; these are activities around the village temple; such as fairs, bhajans and various festivals and in towns and cities; music, dance, theater, sports, elocutions and other entertainments.

As we grow; many of us get united; in business, industries, cooperative factories, cooperative banks, union activities, political activities and so on!

Latter we unite for the welfare of a school, village, region, language, caste, religion, science; or other issues such as memorials, statues and philanthropic or charity activities.

But some of us; get united around studying and solving social problems and bring about socioeconomic and political revolution. However; the problems are not simple! Sometimes they are of immediate pertinence, such as accidents, disasters, crimes and coercive land acquisition or rehabilitation; but in other instances; they are long standing, wide spread and deep rooted; such as caste system, coercive traditions, and unjust laws. Many times the problems are even deeper, perplex and intricate!

We gradually realize; that our solutions; even though honest; are ad hoc, palliative and sometimes even sectarian; and not; radical, holistic and hence are unsatisfactory and ineffective.

As we mature; we realize that our SWADHARMA i.e. choicest activity in our life; is to explore and manifest; the hidden unity of the universe; and the harmony and complementarity; in the already existing organizations and institutions; through the study and practice; of Total Stress Management i.e. superliving, (the core of which is NAMASMARAN).

VISHNU SAHASRANAM: DR. SHRINIWAS KASHALIKAR

The concept of reorienting to our true self is old, but ever fresh and ever inspiring. The reorientation is followed by reuniting with our true self. In India there are hymns addressed to different forms of the Almighty (cosmic consciousness) and included in their daily routine by the seers, and many have written commentaries on Vishnusahasranam.

Vishnusahasranam is a world famous hymn from the great epic Mahabharata; and incorporates around one thousand names of Lord Vishnu (The omnipresent Lord). These names actually are descriptive terms; to give us the insight of our existence, our true self, the universe, the cosmic consciousness; and dynamic interactions amongst these; the eternal orchestra!

If we learn Vishnusahasranam; at early age; may not understand the meaning initially; but as we go through the experiences of life; we gradually blossom in every way; with Vishnusahasranam; and then start exploring and appreciating the enlivening insights of our self.

My feeble effort in this direction is published in Marathi with the title, SAHASRANETRA and is uploaded for free download.

Weight loss can be tricky. We can become victims of our own success. When you are able to lower your calorie intake on a consistent basis and lose weight, you will most likely reach a plateau. That plateau where the scale just seems to be stubborn and stuck at the same number for weeks at a time. Our body does this when calories are restricted because the metabolism begins to slow down to match the calorie intake. When you hit a plateau it is easy to become psychologically demoralized and begin to question the diet, hard work and sacrifice. Do not panic.This is a normal phenomena with losing weight and is a natural part of the weight loss process.
Following weight loss surgery, patients may lose weight fairly rapidly at first and then as time passes the weight loss becomes more gradual. Commonly, weight will stabilize at about 18 months after Roux en Y gastric bypass and duodenal switch. During these 18 months weight loss does not follow a predictable trend, but can be erratic with alternating periods of significant weight loss followed by no weight loss. Charting this weight loss may give the appearance of a stairway. It is not uncommon for patients to question why their weight loss has stalled at times and wonder if they are doing something wrong or if the surgery has not worked for them. This same trend can be seen after LAGB, however the weight loss will be more gradual and steady, averaging 5-10 lbs per month but continuing upto 3 yrs. Plateaus may occur if the band is not tightened, and therefore if this happens, the patient should consult with their surgeon for possibly a band adjustment.
Day to day or even week to week, fluctuations in weight loss occur due to many factors beyond just loss of fat mass. Water weight is probably the most common cause of this variability. This depends upon one's hydration status. Other factors besides fat mass that may result in inaccurate weights are current contents of the GI tract, gaining muscle mass and menstrual cycle in females. It is , thus recommended that patients should not weigh themselves too frequently. Exercise frequency and intensity may result in weight loss plateaus. An increase in meal frequency to high grazing or a decrease in frequency by starving during day and binge eating at night may also reduce one's ability to lose weight.
For surgeries that have malabsorptive component, the GI tract will adapt overtime to its new anatomic change. This adaptation may allow for better absorption of the consumed food, especially fats, reducing the benefits of surgery. Unfortunately nothing short of a further surgery can avert the adaptation effect. However, adhering to small meals high in protein may limit this effect. Anatomic factors exist which may limit one's ability to lose weight. With the RYGB, the size of the gastric pouch may change overtime. If it enlarges, it will accomodate larger meals. In addition, anastomotic dilation between stomach pouch may allow quicker emptying of the pouch reducing its effect on satiety and potential weight loss. Once dilation occurs, they cannot be reversed, and correction can only be obtained through surgical revision. With gastric band, the stoma may widen due to weight loss , at which point the band should be tightened with an adjustment. Weight loss can be resumed after this. For the same reason, after GB ,a patient should not drink during meals. This activity will result in more rapid transition of solid food from the gastric pouch eliminating the sensation of fullness and resulting in ingestion of larger portions.
In general it is normal to have periods of plateaus through all phases of weight loss after surgery. Recognize this plateaus as being normal. Don't focus on the scales too often. Adhering to the basic rules of eating correctly and exercising regularly may shorten the duration of a plateau and lead ultimately to greater longterm weight loss, improved balance, improved self confidence, and overall improved sense of well being.

WALKING TO WELLNESS: DR. SHRINIWAS KASHALIKAR

Mahatma Gandhi used to walk regularly every day; just as he practiced NAMASMARAN i.e. remembered RAMA NAMA; continuously and wrote a book highlighting its paramount importance in life.

1. Possible advantages of walking and/or climbing

2. Sweating secretion containing sodium chloride acts as mild antiseptic

3. Cleansing of skin

4. Prevention of skin infections

5. Mild cardiovascular activation

6. Activation and strengthening of respiratory system assisting in removal of mucus or expectoration

7. Toning up of digestive system

8. Freedom from gases and constipation

9. Relief from joint pains and arthritis

10. Relief from back ache

11. Reflexology treatment benefits due to stimulation of soles

12. Supply of vitamin D through sunlight

13. Saving of electricity and fuel


14. Avoidance of gossip & backbiting

15. Prevention of infection in lift-elevator

16. Effective management of hypokinetic (sedentary habits) stress

17. Increasing confidence in one’s physical capacity and endurance; and sense of well being

18. Maun (silence)

19. Practice of namasmaran which helps overcoming pettiness and blossom holistically

NAMASMARAN THE HEALING AND BLOSSOMING AMBROSIA: DR
SHRINIWAS KASHALIKAR

Introduction:
Namasmaran (From Sanskrit: Nama = 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 called simaran and sumiran.

Namasmaran is a traditional practice of Stress Management; that is beyond exploitative, mercenary, commercial, professional and even philanthropic transactions. It is practiced in many religions; including Hindu, Christian, Muslim; etc. Namasmaran; by virtue of its almost universal acceptability, simplicity, non-technicality and inexpensiveness has the potential to be beneficial in 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 reenkindles 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 unified 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! In stead; 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 can not 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 can not 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, Tukaram, Ramadas, Eknath, Waman Pandit, Meera, Kabir; including 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 some how 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 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 can not 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 Gita; 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; 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.

Selected Sources and References:
1. Bhagavad Geeta: Preached by Lord Krishna on Kurukshetra about 3000 BC to his esteemed disciple Arjuna as compiled by Maharshi Vedavyas (the great seer and philosopher poet Vyas)
Author: Krishna and Vyas; chapter 9, chapter 10.
2. "Dnyaneshvari" (A commentary on Geeta written by the author between 16th and 21st years of his age; between 1285 to 1290 in Marathi, this edition published in 1986; by Swanand Prakashan, Pune);
Author: Shri Dnyaneshvar; Chapter 9, page 252, verses 200 to 210.
3. "Dasabodh"; (A Philosophical tratise of 17th century in Marathi);
Author: Shri Samarth Ramadas Swami; Dashak 4, Samas 3, Pages 141 to 143.
4. Biography of Sadguru Brahmachaitanya Shri Gondavalekar Maharaj, in Marathi published by Prasad Prakashan Pune, on October, 3 1957;
Author: Prof K. V. Belsare, pages 460 to 479.
5. Namacha Nandadeep; (A book published in Marathi on namasmaran)
Author: Sadguru Shri Vamanrao Pai.
6. Namachintamani: A Marathi treatise on namasmaran and its benefits.
Author: Ramachandra Krishna Kamat.