NEEDS AND DESIRES: DR. SHRINIWAS KASHALIKAR

Some of us; advocate indiscriminate suppression of desires; while the others uphold indiscriminate fulfillment of all desires!

70 billion people and innumerable animals and plants; have different instinctual, emotional, intellectual, psychomotor and creative needs. The irresponsible and indiscriminate suppression or gratification of these; has lead to universal stress at all levels in the form of poverty, hunger, deforestation, famines, global heating, on the one hand and corruption, indulgence, addictions, terrorism, persecution, riots and wars on the other.

We should not be obsessed by the idea of destroying the shad-ripus (six enemies); termed viz. KAMA, KRODHA, MOHA, MAD MATSAR and LOBHA. Conversely we should not advocate indiscriminate indulgence in these.

We should concede the fact that there ought not to be a regimentalization. The needs have to be differentiated from the desires, whims or fancies. The biological needs; of the fetus, newborn babies, infants, toddlers, children, youths, pregnant mothers, and the elderly, which are variable; must be optimally fulfilled.

The tangible culmination of seeking the truth; is holistic renaissance, superliving or Total Stress Management, i.e. holistic perspective, policies, plans and programs, which aim to optimally fulfill all the needs, while simultaneously promoting the blossoming of the individuals.
This is why; we must incorporate NAMASMARAN, in all the educational courses; as it orients us to our true self; and sublime duty (SWADHARMA); at different stages and in every walk of life.

In absence of this; both; our �materialism� as well as �spiritualism�; perpetuate pursuits of subsidy, profits, success in examination, promotion; or trance, bliss, ecstasy, moksha, mukti, nirvana; respectively and we continue to feel incomplete, restless, frustrated, depressed, weak and helpless in personal and social life and perpetuate vicious cycle of universal stress.

The best example is; we the people of world; who boast on their material and spiritual heritage; who have vast majority living in abysmal conditions, either by delirious choice or by ignorant compulsion.

References:
1. Stress: Understanding and Management; Dr. Shriniwas Janardan Kashalikar
2. Namasmaran: Dr. Shriniwas Janardan Kashalikar
3. Smiling Sun: Dr. Shriniwas Janardan Kashalikar
4. Conceptual Stress: Dr. Shriniwas Janardan Kashalikar
5. New Study of Bhagavad Geeta: Dr. Shriniwas Janardan Kashalikar
6. Holistic Medicine: Dr. Shriniwas Janardan Kashalikar
7. Holistic Health: Dr. Shriniwas Janardan Kashalikar
8. Namasmaran (Marathi): Dr. Shriniwas Janardan Kashalikar
9. Tanavmukti (Marathi): Dr. Shriniwas Janardan Kashalikar (Assistance Dr. Suhas Mhetre)
10. Bhovara (Marathi): Dr. Shriniwas Janardan Kashalikar
11. Sahasranetra (Comprehension of Vishnusahasranam; Marathi): Dr. Shriniwas Janardan Kashalikar
12. Thakawa Ghalwa (Marathi): Dr. Shriniwas Janardan Kashalikar
13. Tanavmuktisathi Upayukta Lekh (Marathi): Dr. Shriniwas Janardan Kashalikar
14. SUPERLIVING: (English) Dr. Shriniwas Kashalikar
15. SUPERLIVING: (Marathi) Dr. Shriniwas Kashalikar

It is not uncommon to see an abdominal ultrasonogram report suggesting stones in the gall bladder when you visit your doctor for pain in the upper abdomen or indigsetion or chronic gas. Stones in the gall bladder is a more serious condition than stones in the kidneys. The GB stones can cause infection in the gall bladder presenting with severe pain abdomen, can also cause jaundice by blocking the bile passage into the intestine and rarely a near fatal condition called acute pancreatitis by blocking the mouth of the pancreatic duct..
There is no medical treatment for gall bladder stones and these patients will require laparoscopic removal of the gall bladder along with the stones.
This surgery is performed as a day care procedure where in the patient checks into the hospital at5.00 am .Surgery is done at 6.00am and the patient is discharged at 2.00pm. Effectively the patient is in the hospital for about 6 hours. They walk back home and will take a normal dinner that night. Pain killer medications are given for relief of pain if any.. These patients start their routine normal activity the day following surgery. In the las t 100 such operations we performed ,we had no problems with any patient and none of them have been re-admitted to the hopital. So I believe that laparoscopic gall bladder remoban can be safely operated on a day care basis and there is absolutely no need for the patient to saty in the hospital overnight.

TECHNOLOGY, SIDDHI AND MAYA: DR. SHRINIWAS JANARDAN KASHALIKAR

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 what we see in the immediate vicinity with naked eyes is only apparent and the �reality� of electromagnetic radiations and microbes 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 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, technology can create illusions, delusions and thereby hallucinatory effects leading to paranoid feelings and behavior. For example, the larger than life presentation of movies, serials, reality shows, advertisements; can create havoc, especially in young minds. 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 NAMASMARAN! 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!

STRESS VIOLENCE AND NONVIOLENCE: DR. SHRINIWAS KASHALIKAR

�Indiscriminate violence and nonviolence� are like short circuiting. They manifest through an individual due to inappropriate communication through nerve impulses (energy flow) from and towards the brain.

�Indiscriminate violence and nonviolence� usually result from extreme subjective responses. Indiscriminate violence towards others or towards self is counterproductive and detrimental to inner and outer and individual and global blossoming.

Indiscriminate nonviolence i.e. hysterical pampering of self or that of other men or animals is equally counterproductive and hindrance to inner and outer prosperity and profundity.

Therefore, �indiscriminate violence and nonviolence� in the form of impulsive or planned activity by individuals or groups is neither conducive nor justifiable, for the welfare of a person or mankind.

The globally benevolent perceptions, emotions, passions, instincts and personal and social actions are (should be) aimed at rectification of impulsive, mean, cruel or stupid and hence �indiscriminate violent or nonviolent� concepts and practices, counterproductive and hazardous to human progress.

The essence of these efforts is however defeated time and again by gullible kindness and cunning wickedness!

Thus �indiscriminate violence� in the form of exploitation, repression, fanaticism, terrorism, cheating and torture in more than one way of innocent people; and the massive propaganda of the �indiscriminate nonviolence�; go on incessantly and hand in hand by practitioners of indiscriminate violence! They are inappropriately and suicidally supported by genuinely kind but unwise proponents of �indiscriminate nonviolence� who unknowingly accept and subject themselves to indiscriminate violence!

Thus �indiscriminate violence� multiplies exponentially because �justifiable and essential therapeutic violence� against such �indiscriminate violence�; is paralyzed by the hypocritical preaching or gullible propaganda of �indiscriminate nonviolence� by the practitioners of �indiscriminate violence� and some well meaning but na�ve supporters of �indiscriminate nonviolence� respectively!!

It is important to understand urgently that �destruction of diseased cells benefits the diseased patient for recovery to health and hence the global conscience must rise against concepts and practices of �indiscriminate violence� and �indiscriminate nonviolence� (harmful to blossoming of mankind). It is urgent to employ wherever necessary, �a well meaning globally beneficial, surgically skilled, appropriate, disciplinary, corrective and �nonviolent violence� to effectively and rapidly curb the indiscriminate violence and indiscriminate nonviolence towards self and others by state agencies and non state entities.

This is essential for creating a world where even this sort of �therapeutic and nonviolent violence�; would also not be required.

NAMASMARAN is said enable us to acquire this enlightened wisdom and overcome indiscriminate, unwise, unjust and suicidal conception and practice of violence and nonviolence!

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.

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, and 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 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 an 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.