OBSTACLES IN NAMASMARAN: DR. SHRINIWAS KASHALIKAR

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.

SOAP AND STRESS : DR. SHRINIWAS KASHALIKAR

Apparently; stress has nothing to do with SOAP!

But if we take a closer look at it; then we would realize that it does have.

SOAP is a commodity, the promotion and marketing of which, is non productive and extremely wasteful. This squandering of money goes on perennially on the TV and other media. This is a major STRESSOR.

These advertisements on TV and print media are irritatingly repetitive, deceptive and try to create a ridiculously false picture of the benefits SOAP. This makes them frightening (threat of infections) and STRESSFUL (in spite of claims of the benefits of the SOAP; various skin and other health problems; continue).

Often new problems are created by the use of soaps due to allergies and/or washing away of the naturally protective sweat and sebum.

We are stressed; irrespective of whether we promote soaps for our profit; or whether we gullibly spend and use the soap and/or keep watching listening to the commercials on the TV, internet and elsewhere. If we blossom from within and empower ourselves (through NAMASMARAN); and see, think, feel and act holistically; then we can certainly conquer the STRESS of being the victims (or perpetrators) of such stress!

STRESS, HOMEOPATHY AND NAMASMARAN: DR. SHRINIWAS
KASHALIKAR

My hypothesis about the working of homeopathic remedies is as follows:

The essential aspect of the mechanism of action of remedies in homeopathy is subtlety and potentiation. The homeopathic remedies; �widen the road� or �passage� of the diseases; and make their passage; easier, smother, relatively harmless and faster. They do this by virtue of their being faster and subtler forerunner forms of the disease. They �go� beyond the diseases; by virtue of their own subtlety, and potentiation; pave a way and sort of �drag� the diseases behind them.

My hypothesis about the working of NAMASMARAN is as follows:

NAMASMARAN basically acts like a process that facilitates our regaining of our subtlety and potency. NAMASMARAN retransforms us from our crude, degenerate, feeble, petty and pathetic existence; to subtler, rejuvenated, revitalized and universal existence. NAMASMARAN retransforms us to our original self, which is transtemporal cosmic consciousness; and thereby enables us to heal the world in many ways; one of which is similar in its mechanism to that of the homeopathic remedies.

The readers can study and/or verify the validity of these hypotheses in their own way.

From another point of view; through NAMASMARAN; we begin to concur with the cosmic consciousness, cosmic wisdom and cosmic plans; through our holistic perspective, policy making, planning and administration. The objective ideas of universal justice begin to emerge, evolve, crystallize, and get articulated, spread and implemented in the world.

LIFE, DEATH AND STRESS: DR. SHRINIWAS KASHALIKAR

The stress is like an infinite and eternal ocean and hence it is impossible to study it completely! In fact it is nothing else; but the �eternal interaction� between the Atman and the Maya! Thus right from conception to death; and in all possibility; before birth and after death also; it continues!

The stress is inseparable from life. But it is said to end when we transcend the �life�, which is �ignorant or forgetful of our true self� and hence considered to be �death�! As after we transcend such �life�, which is actually �death�; we merge into our true self; which is actually the cosmic conscoiusness or absolute consciousness, and is �true life� or immortality�!

Through the practice of NAMSMARAN; gradually our forgetfulness of our true self; producing stress of body consciousness begins to disappear. The body consciousness; producing the stress of fear, anxiety, worry; and tension of pain, loss and death; vanishes; as we experience oneness with our true self and the immortality.

When we experience the immortality, there remains nothing more to experience. This is the state of yoga and this is also the process of SWADHARMA i.e. holistic renaissance; which is associated with manifestation of universally benevolent activity (KARMA) from our true self; even amidst the symptoms of physical death!

Isn�t this a LIFE of victory over DEATH and STRESS?

STRESS ANIMAL SACRIFICE AND NAMASMARAN: DR. SHRINIWAS KASHALIKAR

We watch news of sacrifice (and eating) of goats and other animals; in different religions or different communities.

W may ignore, despise or take pride in them, according to our background or predisposition. But; do we introspect; our opinions? Do we verify the objectivity of our opinions?

If we study these customs carefully and holistically, then we arrive at some insights, which are as follows.

In the process of evolution at some stage, the art, skill and courage involved in hunting (RAJOGUNA) were vital for survival of the individuals and the societies! In the process of protecting from the predators, the animals were killed in as much as they were killed to fulfill the need of food. Hence; the fishing and hunting were practiced not only without any guilt, but in fact with some kind of pride and dignity, because they were essential for the survival and continuation of the society!

When the mankind began to sense the influence of unknown and unseen deities, he began to feel that the avoidance of the wrath and providence of the blessings of these deities; also played a role in the wellbeing of the individuals and the societies. Thus the customs of offering the food (sacrificial animal) to the deity began.

This custom signified the concern for the wellbeing of the society and hence was considered meritorious! In Sanskrit this is called YAJNA. Thus anyone who simply ate without offering (YAJNA) was considered petty.

The other element involved in the YAJNA was to cheer up and invoke, admire, promote and celebrate bravery; so much vital for survival of the society!

The respect and honor for hunting and killing animals; was thus logical; because; cowardice, escapism, irresponsibility etc (TAMOGUNA) implied destruction of the individual and the society. Naturally anyone who did not perform YAJNA was considered selfish, mean, lowly and sinful!

As and when the mankind evolved further, the hunting and sacrificing animals became unnecessary and redundant. The hitherto celebrated bravery of hunting; lost its pivotal position in survival of the individual and the society!

Naturally, the tradition of sacrificing animals in YAJNAS lost its merit. It no more signified any heroic act! It became redundant; and in fact retrogressive. It did not anymore signify bravery (RAJOGUNA); but implied basal, carnal, animalistic and cowardly behavior (TAMOGUNA); in view of; the availability of; the vegetarian food and several factors; which ensured the security of society without hunting.

In present circumstances; irrespective of the region or religion; killing and sacrificing animal; do not involve bravery (RAJOGUNA) but cold blooded, cowardly cruelty; worst than mere cowardice and hence worst than TAMOGUNA; (perverted and brutal and not brave) hangover of the redundant traditions and customs belonging to the primitive stage of the development of the society.

Those who evolve in the course of evolution; rise up 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, for centuries; it is considered culturally meritorious and benevolent to cherish, promote and adore the SATVAGUNA and the SELF REALIZATION, which are vital for the survival and blossoming of the mankind; and to control the TAMOGUNA and RAJOGUNA (involved in animal killing and sacrifice), which jeopardize the safety and evolutionary blossoming of mankind!