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Some obstacles arise; as we continue to practice NAMASMARAN.

One of them is depression due to continuous bombardment of events in the surroundings; full of petty successes and failures (as depicted in print and electronic media). One tends to feel that life is being drained in a wasteful manner in the futile exercise of NAMASMARAN, time is fleeting. This painful experience erupts from within like unmanageably excruciating pain; in spite of the conviction that NAMASMARAN ought to be the top most priority for individual and universal blossoming; i.e. holistic renaissance.

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 really 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, revolutionary fervor and epicurean values on the other!

The guru however keeps us revitalizing to continue the globally benevolent practice of NAMASMARAN and engender HOLISTIC RENAISSANCE!

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Where ever our physical strength, speed, maneuverability, flexibility, endurance and over all capacity; psychomotor skills, intellectual ability are adequate or we find that particular topic easy and where ever all these are inadequate and or deficient; we find it difficult.

But when it comes to total stress management, holistic health, superliving or simultaneous blossoming one and all; we usually fall short of the paradigm.

If we are casual and petty in our paradigm; then we chose to live in irresponsibility, lethargy, incompetence, hatred, cheating, corruption, other crimes, perversions, and so on. By virtue of casual approach we thwart the very possibility of intensity and commitment; very much essential in any study and practice; but most importantly in total stress management.

The easiest way of shifting our paradigm is NAMASMARAN. Isn’t this statement SIMPLE, convincing, acceptable and practicable? But many of us; due to the triviality and pettiness of our paradigms; find it extremely difficult, unconvincing, unacceptable and impractical and impossible!

Let us be clear; that all the theories and practices involved in total stress management (holistic health, superliving or individual and global blossoming) are SIMPLE; but require paradigm shift; which is why NAMASMARAN; the universal key to paradigm shift is the core of total stress management.

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The causes of stress are called stressors. These are inside as well as outside.

The outer stressors can usually be easily identified and described in many books on stress management.

But the inner stressors, which often create unbearable conflicts; are not easy to recognize. These stressors are like hidden or invisible enemies! They are located so deep within our thoughts, emotions and our instincts and hence often in our subconscious mind, that they not accessible to our thoughts and reasoning. They elude even our spouse, family members, counselors, guides, friends, teachers, close relatives and so on!

In view of the stressors and the stress (and subsequent degeneration, deterioration, degradation, downfall and destruction) they cause; the traditional wisdom emphasizes on being in satsang i.e. being in good company.

The real meaning of satsang is being in selective company of the truth outside as well as inside; even amidst the presence of falsity.

In other words we have to shield ourselves from (or overcome) the destructive influence of people opposed to individual and global blossoming; at physical, instinctual, emotional and intellectual levels.

This can be done by
1. Avoiding or overcoming the influence of physical presence by not attending certain social events or leaving certain places as early as possible
2. Avoiding or overcoming the influence of certain seductive exhibitions, movies, which are designed to trap our instincts; especially sexual passions
3. Avoiding or overcoming the influence of plays, movies, speeches, literature etc, which ignite prejudice, hatred, division, disruption by trapping our emotions
4. Avoiding or overcoming the influence of intellectual sarcasm, cynicism, skepticism and other arguments which trap our intelligence into bigotry, fanaticism, pettiness and meanness
5. Sublimating our own physical, instinctual, emotional and intellectual sensations; producing urges, cravings, feelings, desires and compulsions, which time and again weaken us and drag us into situations for which we have repent later.
6. While choosing the company of truth outside is very difficult; choosing the company of truth inside is even more difficult.
7. The tradition has provided us with the powerful gadget (the practice of NAMASMARAN) that empowers us to select and cling to the truth outside and inside; amidst the harrowing and stupefying falsehood; i.e. be in satsang!

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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.

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If we represent the security, biological needs, passions, emotions and conscience of a large number of people, then we tend to live as leaders.

Thus we may live; as military leaders, political leaders, leaders in art, leaders in literature and leaders in conscience keeping and bring about holistic renaissance!

Leaders have commitment to cause. A supreme dedication is born out of such commitment. This dedication associated with; clarity of vision, single mindedness, unwavering steadfastness, courage of conviction; enables them to grasp, articulate and shape the future of millions and succeed in blossoming millions of lives along with their own.

The case in point is; those who can “see” the incoming holistic renaissance; would certainly get thrilled to blissfully participate in the process of engendering holistic renaissance and fulfill their lives as as leaders!

The followers on the other hand; would wait and watch! They would think of pros and cons. They would keep thinking and wavering in different possibilities of personal losses and gains!

Some of them may become passive supporters; while others would take their time to understand, overcome conflicts, clarify doubts, develop conviction, get inspired, feel motivated, and finally; participate with variable dedication; in the process of holistic renaissance.

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Role of Diet in Hypertension
What is hypertension?

Hypertension is high blood pressure, medically defined as - Blood pressure which remains consistently high and not just once / twice is termed hypertension.

Blood pressure is measured in two parameters. One is systolic (upper) and second is diastolic (lower), 120/80 mm of mercury, is the normal reading. But a lot of doctors consider 140/90 mm of mercury within the normal range in young adults.


• In most cases the cause for high blood pressure is not known.
• Familial heredity.
• Stress.
• Kidney pathology
• Hormonal imbalance.
• More than 80% of hypertension is "Essential hypertension" for which no cause can be found.

• Stroke
• Heart attack.
• Damage to kidney.

Sign and symptoms:

• Majority cases of hypertension are detected accidentally as many are asymptomatic.
• Headaches on exertion or from sun.
• Chest pain or tightness.
• Palpitations.
• Tingling and numbness
• Muscle cramps.
• Nosebleeds and profuse perspiration are rare symptoms.

Some dietary tips to manage hypertension:

• Cut down salt (common table salt) intake in your diet; do not exceed more then 2 to 2.5 gm a day.
• In case of severe hypertension do not consume salt at all till the blood pressure lowers down. Later you can start with balanced diet with low salt and fats in your diet.
• Add very little salt to food; do not add salt to cooked food.
• Avoid other sources of salts like- baking powder and baking soda (sodium bicarbonate), monosodium glutamate and sodium benzoate. These are commonly known as Worcestershire sauce, soy sauce, onion salt, garlic salt and buillon salt.
• Avoid salt-preserved foods like ketchups, sauces, pickles, canned and processed foods.
• In case of severe hypertension avoid foods rich in sodium like- milk, egg white, meat, poultry, fish, green leafy vegetables, beet root, radish, carrot, cauliflower, lotus stem, pulses, spices like cumin seeds etc. Later when blood pressure lowers down gradually can resume fresh fruits and vegetables.
• Consumption of Bindweed (Shankhapushpi) is recommended, is beneficial in hypertension
• Consume food rich in magnesium:
• Animal foods: sea food - shellfish - crab, oyster etc are rich source of magnesium but are a good source of fats too hence should be avoided or consumed little and not more then once a week.
• Plant foods: Green leafy vegetables are best source of magnesium and they are devoid of fats and cholesterol.
• Sea plants like Japanese sea plants are very good source of magnesium.
• Nuts- ground nuts, walnut, almond and cashew nuts are most concentrated source of magnesium but should be consumed in a very limited quantity as they are high in fats. Nuts like ground nuts and rice bran oils are high in cholesterol, hence should be avoided.
• Magnesium is also obtained from Whole grains - wheat, brown rice and millets.
• Other food source of magnesium are peas, lotus stem, pulses, legumes and oil seeds.
• Increase calcium intake:-
• Animal foods: milk and sea food - shellfish - crab, oyster etc are good source of calcium and a good source of fats too hence should be avoided or consumed little and not more then once a week, you can have semi-skimmed or skimmed milk instead of whole fat milk.
• Nuts- ground nuts, walnut, almond and cashew nuts are also a good source of calcium and considerably high in fats so should be consumed in a very limited quantity as they are high in fats.
• Green leafy vegetables - mustard leaves, broccoli, fenugreek leaves, collards, kale, turnip greens, colocasia leaves and bok choy or Chinese cabbage are good sources of calcium.
• Whole grains - wheat, brown rice and millets especially finger millet is high in calcium.
• Certain fruits like - custard apple and banana are high in calcium.
• Other food sources are peas, lotus stem, pulses, legumes and oil seeds.
• Reduce intake of diet rich in saturated fats e.g. meat, eggs, milk products, cheese, butter etc.
• Avoid foods rich in cholesterol: ground nut oil, ghee, butter, whole milk, eggs, lard (fats derived from pig meat), tallow (fats derived from goat or sheep mutton), oily fish, meats and red meat - all non-vegetarian food contain cholesterol in varied amount.
• Avoid non-vegetarian food especially red meat.
• Increase intake of foods that contain PUFA's (poly unsaturated fatty acids): flax / linseed oil is the richest source of PUFA's. Other oils that contain PUFA's are safflower oil, soybean oil, cottonseed oil, maize oil, sesame oil, rich bran oil, ground nut oil, mustard oil and olive oil. As all oils are high in fats, its consumption should be limited. The intake of oils should not exceed 20gms a day.
• Consume whole grain cereals and whole pulses.
• Take high fiber diet - whole grains, bran, oat, green leafy vegetables, peas, beans, potatoes, raw vegetables, salads, dried fruits and fresh fruits.
• Eat fruits and vegetables with the skin.
• Cut down the intake of sugar and other sweeteners.
• Replace whole milk with semi-skimmed or skimmed milk.
• Avoid fat-rich portions of flesh foods. Instead have lean meat.
• Avoid fat-rich desserts and fried snacks like cakes, pastries, puddings etc
• Instead of frying food boil, steam, grill or roast food.
• Avoid coffee and caffeinated drinks.

• Quit smoking and alcohol.
• Reduce weight if obese
• Walk every day briskly for at least 30 minutes.
• Meditation & yoga will help to reduce and tackle stress.
• Take medicines regularly and go for regular checkups.

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SUPERLIVING (TSM) -- Dr. Shriniwas Janardan Kashalikar
SUPERLIVING (TSM) is a victorious, dynamic and blissful expedition to realize A Grade happiness i. e. simultaneous individual and universal welfare i.e. freedom from B, C, D and E grades of petty “pleasures and pains”.

At this juncture, it is enough to understand that Stress is a universal interaction comprising sensory stimulation [perception], homeostatic change [feelings] and responses [behavior] and SUPERLIVING (TSM) is the simultaneous refinement of the perceptions, feelings and responses. But these occur during unconscious state, sleep, dreams and even in embryonic state. This is why SUPERLIVING (TSM), i.e. watering and blossoming of our life tree, must be Studied and practiced consciously, voluntarily and with topmost priority!

Let us not get confused or inhibited; at this juncture; by terms such as stress signals, questionnaire on stress, eustress and distress, causes (stressors), effects, underlying mechanisms, homeostatic machinery, support systems and other relevant theoretical details of stress and TSM, which are described in my other books and articles, and begin SUPERLIVING (TSM) stepwise!

Namasmaran with the topmost priority at the time of getting up and going to bed reminds us of and reunites us with the fountainhead of vitality or cosmic consciousness and thereby returns us from self pity or arrogance about our petty physical and materialistic attributes such as body figure, income etc.; to our magnanimous true self.

Anulom-vilom, Kapalbhati, and Udgeeth on empty stomach for at least half an hour a day, is advantageous in many ways, but most importantly it boosts the zeal and intensity of Namasmaran! Menstrual cycle, pregnancy, wounds, traveling and many other situations in day to day life may not permit practice of these, but we should not get disheartened. The situations will always be in our stride so far as we adhere to Namasmaran. .

Plenty of (preferably warm) water, immediately after we

get up in the morning sharpens our consciousness by stimulating the Gastrointestinal Tract receptors. It washes away useless or harmful material accumulated and facilitates bowel motion. Water facilitates excretion of waste products by kidneys and skin.

Water gets absorbed and provides the medium for the variety of chemical reactions in body and preempts the effects of subclinical dehydration caused by stress.

Clean and pure drinking water should be freely available. Further, water coolers should be abandoned thus saving health, electricity and the potters!

Rubbing of palate, gums, undersurface of tongue and

teeth involves activation of huge brain areas associated with these regions and is an important way of rousing our consciousness when we get up in morning. It increases blood supply and washes away the waste products from sinuses, gums, tongue, salivary glands, and other oral regions and imparts health.

Bath kindles our consciousness and opens new

horizons of life. It washes away the lethargy, lassitude and melancholy and rejuvenates us. Bath stimulates the sensory receptors and improves blood circulation to all parts of body.

Cold bath in morning is refreshing; while warm bath in evening is relaxing and alleviates soreness.
Physical exercise is basically meant for nurturing and channelizing the vital force in body to instill vigor in the expression of our globally beneficial perspective and feelings.

Advantages of physical exercise in terms of looks, shape of body, strength and other physical attributes are secondary. So we should avoid mad exercise with the hope of some petty physical gains.

We should work out muscles of eyes, face, tongue, neck, shoulders, arms, forearms, hands, fingers, back, abdomen, anal sphincter, thighs, legs, feet and toes, with due thought to the nature of our occupation, daily commuting, our age, other situations such as pregnancy, delivery, menopause etc. We can avoid monotony and drudgery, by combining it with Namasmaran or even watching TV! We must avoid lift (which vitiates the atmosphere by loose and petty talks and physical crowding) and climb, which is eco-friendly, inexpensive, free of hassles, saves electricity and also enables us to practice Namasmaran and Mauna. Walking also has these advantages.

Proper policies such as developing parks, gardens, walking tracks, five days working week, can promote locomotion and reduce hypokinetic stress.
Massage acts on neuromuscular system and calms and soothes the irritable and disturbed mind. It provides solace and averts disturbing surges of urges!

It improves blood circulation in almost every nook and corner of the body.

Foot massage is useful in callosities, corns, scaling, fungal infections, bruises due to cold, heat, dust, ill fitting shoes, synthetic shoes, allergens and standing or walking for long time. It ensures flexibility of small joints and adequate circulation and micro-circulation in the feet. Foot massage is especially useful in diabetics.
Correction of posture is useful in backache, spondylosis, tension headache etc. It elevates the disturbed mood, which in turn alleviates or heals the pain! Correction of posture can facilitate the free flow of nervous impulses through spinal cord and possibly boost our conscious evolution! Hence we should sit with our back and loin touching the back of the seat when we are listening, reading, writing, talking, walking, eating, praying and travelling!

Survival and fear of death vanish [not easily!] if we learn that the Sun, is responsible for the light rays passing through us and the light i.e. life shall continue eternally even if our bodies-the windows perish!

But since this realization emerges through healthy society and healthy body, we must learn a skill, technique, art, business etc., as a means of survival involving decent income nurturing individual and social health through satisfactory social contribution.

Hunger is an instinct of survival in animals, but we have the freedom to choose the quantity, quality, type, place, maker, provider, server etc of food; on the basis of its properties conducive to alertness, buoyancy, composure, decisiveness, courage, love and growth of mind rather than succumbing to savage craving, predator instinct, taste, flavor, shape, texture, color and deceptive goals such as ideal body proportion, skin complexion and heroic success etc.

Home-made preparations containing green leafy vegetables, fresh fruits, sprouted beans, unpolished food grains are good.

Excessive consumption of any one type of food but especially strong smelling/tasting and heavy food is bad.

The mental and physical states and affectionate sharing with others; add to the pleasure and benefits of food. We should eat together and in a prayerful and grateful attitude. This makes it a yajna i.e. an act of a highest merit, which reunites us with our objective blissful consciousness! For making this possible, proper policies, research, training, practice, production and distribution of food/ agricultural products; are crucial.

We have to appreciate noble aspects of parenthood, family relations, social commitments, economic conditions, emotional solace, mutual respect, individual aspirations and marital relationship inseparably associated with sex. This appreciation must be reflected in laws, rules, regulations, conventions, literature, art and electronic and print media and our day to day transactions so that the forces of carnality and mercenary sexuality inside and outside us; destroying our peace; can be sublimated into wholesome and profound sexual relations, cosmic romance and ever enriching fulfillment.

We have to re-explore parental instinct i.e. our love and care for our children by overcoming misguided compulsions of individualistic pursuits and indulgence in physical pleasures, which destroy our instinctual health and happiness! The mothers ought to practice breast feeding for their own as well as their child’s total health and safe and private places must be provided for peaceful, serene, secure and satisfactory practice of breast feeding.

The overall atmosphere, with which we are deeply habituated is called habitat and our company in the habitat constitutes the herd! The best way of averting stress related to these;
is employment or self-employment in or around native places. When we are out of habitat or herd, we can overcome the stress through SUPERLIVING (TSM), which makes us humble and stop boasting (about our petty achiev-ements) or grumbling (about our petty grievances)!

We go on getting enamored and dragged after people, friends, relatives, careers, money, glamour, power, hobbies, thoughts, philosophies and so on apparently to complete our sense of inadequacy and overcome loneliness. As we evolve practice of homeostasis i.e. our contribution to the policies of holistic health, holistic medicine and holistic education etc. seem to provide solutions. But actually we continue to sometimes get excited and sometimes depressed. We need opening up (with intoxication) and sharing of the euphoria or agony; with friends! But later such ‘friends’ and ‘opening up’ boomerang! They start damaging mind, body and social life! We can ride over all this through NAMASMARAN.

The bitterness, discord, dissatisfaction etc. in family life can be overcome by involvement in common goals and common missions, which bind us together, by warm bonds.

In the past the highest personal ambition was to stick to and discharge the duties according to the religious conformities and the schedules. There were no conflicts of aims and ideas. Every member shared the enthusiasm, commitment, dedication in the traditional profession and the religious conventions. Hence everyone shared and divided pain resulting from mishaps and shared and multiplied the happiness arising out of festivity and fulfillment of the commitments. In fact, successful conformity with the traditions was considered an adorable achievement!

We have only few of those traditions and customs but not in their original and socially benevolent forms to bind our families together. Most of us are falling prey to individualistic pursuits resulting into petty failures or petty successes making us meek and miserable or mean and maniac. New common goal of SUPERLIVING (TSM) can bring about SUPER FAMILY LIFE.

The objective of marriage is usually identified merely with sexual intercourse, reproduction, rearing and luxurious living. This narrow objective and pleasure therein are never capable of resolving conflicts in marital life!

We have to understand that the institution of marriage is a liberating bond that propels us beyond our petty ego and helps us achieve collective emancipation! With this conviction alone we can assimilate the sublime richness of sacrifice, tolerance, forgiveness, service, forbearance inherent in living with our soul-mate and conquer our carnality, anger, violence, obsessions, whims, fancies, perversions and even our so called noble ideologies and ideals coming in the way harmony and happiness.

It is usual experience that birds with same feathers flock together. But marriages break irrespective of commonality in every kind of mundane pursuit. Hence we need a common activity like SUPERLIVING (TSM) which can ensure SUPER MARRIED LIFE!

Sympathy and Kindness (usually helpless) about poverty, illiteracy, diseases, usually result in charitable measures such as donations, subsidy, and reservations; which are palliative and temporarily useful but they can not destroy the roots of social suffering. Hence, (though they cannot be discarded at once), we must appreciate that they can not work on long term basis and actually counter produce irresponsibility, diffidence, beggary, lack of initiative, shamelessness, parasitism, hatred, jealousy, social discord and so on!

So our sympathy and kindness have to be transformed into wisdom by understanding that educational institutions, which do not empower the students, teachers and families economically, lead to almost all social evils and hence have to be CURED! Education is development of cognitive, affective, psychomotor and productive domain and lays the seeds of individual liberation and universal welfare.

The crippling and parasitization caused by present institutions lead to a vicious cycle of bribing for permission, grant, land, caste certificates, illegal recruitments, irregularities in salaries, illegal donations, illegal coaching and starting such new parasitic ‘power centers’! But this is not all. Unproductive and unprofessional parasitic education sucking our funds via government route is the most important cause of child dropouts. The dropouts who do not get jobs add to the population of cheap child labor and non-dropouts who continue to get ‘educated’ add to the population of the arrogant criminals or diffident mental wrecks. This leads to rat race and ugly politics!

As a result, the interest, initiative and conviction in every one concerned teachers leading to defeat of the empowering education and triumph of the corruption and victory of the trivialization of humanity.

Syllabi and curriculums favoring rote learning, hypokinetic stress, separation from parents, lack of individual attention, lack of dialogue and discussions add to overall degeneration.

But even before anything is done by government, everyone affected by this education system can at least begin to acquire humility and boldness. They can exercise careful listening, thinking, questioning, discussion, experimental verification and acceptance or rejection of whatever is taught or ordered! Blind obedience or disobedience, blind acceptance or rejection and blind belief or disbelief need to be completely discarded (excepting in emergency situations such as war).

There are exceptions but we can observe around and within us and confirm or rule out the validity of the above discussion.

Distress of Gullibility can be overcome if we understand our actual aptitude, our capacity, penetrate the facades of hype of the careers and know the true nature of work, risks involved and good or bad impact on the society. This way we can avoid unfounded fascination, infatuation, attraction or obsession for any career which is NOT our real choice and avoid resultant destructive frustration or bloated arrogance. Every job or business [excepting overtly destructive ones] has a socially beneficial dimension, awareness of which leads to involvement, enthusiasm and fulfillment in our job or business and lack of this wisdom leads to lowliness, gullibility and temptations. Advertising and media must promote the globally beneficial products and services to help the customers or readers or viewers, in their selection. Job satisfaction also requires cordial relationship, celebrations, incentives, division of labor befitting the aptitude, accountability, implementation of constructive suggestions, corrective and deterring punishments with impartiality and above all, a goal of liberation of self and welfare of all, in which the employee and also the employer can blossom together!

Another result of gullibility is either vain hope of progress through petty concepts of health or total frustration. Holistic health is living for welfare of self and the world. Hence policies in the every field such as education, medical education, agriculture, industries; must be oriented towards holistic health. The readers can clarify their ideas from my other books and articles.

Shackles of Unfounded asceticism is a problem in many communities in India. We have to develop zeal and zest to acquire material prosperity with fair means. Through this we can overcome corruption, which is actually trivialization or vulgarization of ourselves, which gets expressed in perspective, laws, policies, major decisions, regulations, rules, literature, art, skills, media, advertisements and personal and social goals and also monetary transactions.

To summarize, SUPERLIVING means going to the very core of different conceptual frameworks, goals, movements, missions, beliefs, conventions, traditions, customs, glitter, enticements, compulsions and even perversions and conquer them. It is neither a charity measure nor a mercenary venture. Hence participation is welcome but donations are not. It does not dwell judgmentally, disproportionately or merely; on individual virtues, vices, abstinences, indulgences, habits, diet, physical gains, personal benefits, profits, heaven on earth, dos and don’ts, strokes, patting, relaxation techniques, recreation, rituals, festivals, sports, music, movies, dramas, dances, perfumes, cosmetics, ornaments, arts, fashions, quizzes, and such adjuvant support/pleasure systems.
Ultimately, prioritization, assertion and reinforcement of study, practice and sharing these concepts (and not mere claims or mere casual reading) provide solution to pathocracy (governance of self and universe by perversion) and lead to culmination of
individual freedom into self realization and democracy into

global welfare!


















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STUDY OF GITA --- Dr. Shriniwas Kashalikar
November 4, 2009, 10:30 am


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.

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.

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 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, inspite of the contradictions and uninteresting arguments!

Why did I continue my study of Gita inspite of the contradictions and uninteresting arguments (which at that time were “real” and not “merely apparent”)? Why did I go ahead even further to byheart 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; inspite 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 inspite 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.

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!

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 am united, irrespective of whether I knew them before or not.

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.

Gita deals with the principles involved in what happens in a molecule, in a cell, in an individual, in a society, and in universe, every moment; and from all eternity to all eternity. Gita does not deal with; the drudgery of enumeration and description of irrelevant peripheral details, but 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!

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.

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!

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!

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.

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! This made it even more 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!

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!

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.

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 can not be appreciated if we are already prejudiced by individualistic trends or socialistic dogmas; 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 sometimes called SHRADDHA) opens the doors to enlightenment and blossoming at individual and global levels!

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.

During my first few years of study of Namasmaran, Vishnusahasranama 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 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 (like in the outside society), all the leftist, rightist, individualistic, socialistic and other good and bad elements; such as superficiality, pettiness, prejudice and ideological adamancy!

Hence 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!

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!

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 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! Self pity amounted to being suicidal, i.e. violent to me!

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 what ever was being marketed under the guise of spiritualism, socialism and other brands!

I realized that there was no sense in getting frustrated, feeling guilty, accepting defeat or blaming the so called “spiritual” or so called “revolutionary” activities of theists, spiritualists, atheists, leftists, secular and other activists and theoreticians (of which I was also a part at one point). 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 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

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.

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 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) way 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 I was not decided over these issues.

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 arbitrary, coercive and at times absurd traditions and conventions, but it does not render the Hindu philosophy as such; exploitative, outdated and counterproductive.

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 can not 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 though it (To state the war as opportunity) 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

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 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 through out 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 therefrom (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.

But before I go ahead to 3rd chapter; and share my understanding (?) about Gita, I must make it clear, that study of Gita, Vishnusahasranama and NAMSMARAN compliment 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

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) 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 any one 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 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.

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 main 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 (but superliving!) 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

In 5th chapter the discussion begins with a doubt; about the choice between SANYASA and YOGA.

I think the word SANYASA 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. Gita has reconciled that both are complementary (because life is inevitably associated with renunciation of something or other at different stages of life and life is associated with different things 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 constitute the SANYASA and YOGA respectively) culminate in cosmic consciousness; and the proportion of SANYASA may be more in one; and proportion of YOGA may be more in another thus constituting two ways suitable for two varieties of individuals.

Why should Arjuna repeat this question?

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 so called “individualism”, “religious bigotry” or “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; (which appear mediocre and unattractive; but 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. They renounce the world and accept SANYASA just as ripe fruit falls from the tree. Some other individuals understand and realize the true nature of the world through SANKHYA philosophy without going through the experiences a common man. Being aware of this, Lord Krishna clarifies that we should not get enamored or infatuated by the heroic nature of SANYASA and SANKHYA philosophy (due to 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

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 should never dissuade (which is referred to as BUDDHIBHEDA) any other person from his or her activities of livelihood such as crafts, arts and other skilled and productive activities. 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 SANKALPA or individual or subjective goals; 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).
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.

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 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, I think it is important to talk about nonviolence.

AHIMSA i.e. nonviolence; appears in chapters such as 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 destruction (surgical violence) of 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 tin 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, killing people of other countries for the so called national interest, pride and profit, killing alleged criminals by death sentences and implementing a variety of deterrent punishments; and most importantly unleashing 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.

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; and practicing SWADHARMA; in 7 chapters; 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.

Actually 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! But one can not “see” how it would rectify the perceived pathos in personal or global life (even if it be erroneous); and hence tends to enter in a vicious cycle of increasing distress. It is at this point that your SHRADDHA (which means unconditioned and totally selfless commitment, sincerity, devotion and dedication without any petty motive) can rescue you from the vicious cycle of distress and help you to enter in the wellness cycle.

In 6th chapter therefore it is reiterated by Lord Krishna that mind is fickle and likely to fluctuate and vacillate, but one should keep on trying; with victorious attitude!

Sometimes I find that no one seems to see; how 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!

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 haring the spirit and insights with others!

That is exactly the reason why I am writing this; and making available for free download for sharing with any one 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.

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 it you find that she is basically universal in nature. In 3rd chapter, 4th chapter 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!

In 8th chapter Lord Krishna clarifies that a person engaged in SWADHARMA through intellectual, emotional, instinctual activities actually is connected with the absolute and objective reality and hence does not get entangled and shackled in the repetitive basal cycles 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 any one who keeps trying; reaches the summit of union with cosmic consciousness.

Nov 10, 2009, 11:15 am

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.

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!

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 appreci

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1. Namasmaran and One's goal

2. Namasmaran and Selection of career

3. Namasmaran and Occupation

4. Namasmaran and Beauty

5. Namasmaran and Inertia

6. Namasmaran and Sports

7. Namasmaran and Sense of insecurity

8. Namasmaran and Slavery

9. Namasmaran and Rearing of children

10. Namasmaran and Family Life

11. Namasmaran and Addiction

12. Namasmaran and Health

13. Namasmaran and Patients

14. Namasmaran and Doctor's dilemma

15. Namasmaran and Fear

16. Namasmaran and Science

17. Namasmaran and Perspective of policy making

18. Namasmaran and Education

19. Namasmaran and Hypnotism

20. Namasmaran and Poetry

21. Namasmaran and Revolutions

22. Namasmaran and Lawyers

23. Namasmaran and Medical Profession

24. Namasmaran and Ideology

25. Namasmaran and Employees

26. Namasmaran and Atheism

27. Namasmaran and Hymns

28. Namasmaran and Scripture

29. Namasmaran and Virtues

30. Namasmaran and Hathayoga

31. Namasmaran and Miracles

32. Namasmaran and Non Violence

33. Namasmaran and Faith

34. Namasmaran and Rituals


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, Ramadas, Chokhamela, Narahari, 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 lakhs, 13 lakhs, 3.5 crores, 13 crores etc. Namasmaran is practiced either with specific mundane intention or without any such desire of mundane nature. In Author's 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.

2. 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. 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 KARMA- PHALASIDDHANTHA. 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, breath 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. It seems that by Namasmaran alone one can experience the trans-



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



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



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 can not 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.



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].



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. Which ever 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.



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, sking, 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 manoeure and manipulations. The craze of medals of and obsession of trophies has introduced an element of indifferent cold bloodedness and taken away the sportsmanship from sports.

It is worth reflecting as to what does all this signify. 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.




Every day we come across news of economic, political, religious, personal or some kind of crises. 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 focussed 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.


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 labourers, 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.



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 tow 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 execelling 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 gardner 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).



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 dis-satisfaction 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 can not 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.



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 conciousness.
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, favouritism, vested interests, coercion are rampant in educational field to which the children are exposed. Bribing, casteism, ethric religious discrimination and hatred, cheating, swindling, manipulation etc. are overwhelming to which a common man is exposed. Exploitation and harrassement 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, homosexuality 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.



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. Because the spiritual health combines perception, thought, 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.



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. Manytimes 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 endeavours 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!



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 compliment 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 falliable 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 arbitiary 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. catalyse 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.



Fear is painful experience resulting resulting from either dangerous circumstances or the thought of dangerous circumstances. In short, it is an unpleasant expenrience resulting from the perception of dread.

What is this dread about ? It is about the destablization, 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, 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 ownself 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.



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 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 spititual 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 impliment 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.



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 counter productive 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 complimented 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 ischaemic [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.



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 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 Nama 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, cannot get applaud from the audience. Namasmaran is not a business and hence cannot help in earning money. Isn't it natural then that any one 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 in stead of the lust for petty gains fountain of universal welfare springs from the heart of 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.



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 Dnyaneshwar 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.



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 enlightement 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 manifestaion of SUPERLIFE in this world…… which is in need of it.



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 senates or 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 heterogenous 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 aparticular 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.


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HOLISTIC RENAISSANCE is a process that encompasses inside and outside of an individual and society. It is a pleasant experience as well. We can call it TOTAL STRESS MANAGEMENT or SUPERLIVING as well!

HOLISTIC RENAISSANCE is the development of perspective, policies, plans, programs and their implementation; for individual and global blossoming.

One of the hallmarks of HOLISTIC RENAISSANCE is; evolving everything in life; to subserve individual and universal blossoming. Thus; industries, institutions, organizations, state machineries, nations, and universe; and of course; even the products, machines, equipments and practices in individual life; are evolved to boost and catalyze the process of individual and universal blossoming.

In other words; the instincts such as survival, physical activity, locomotion, urination, defecation, cleanliness, hunger, thirst, sexual desire, parental care, breast feeding; and emotional needs; such as friendship, dialogue, expression of conscience through art and literature; are fulfilled in an appropriate manner; thus culminating in individual and universal blossoming!

Some examples are;

Holistic education policy; that nurtures; creative, productive, psychomotor, affective and cognitive domains to ensure promotion of self empowerment, self sufficiency, self esteem and freedom from the need and dependence on certificates.

Abolition of the indiscriminate killing of animals for taste, sacrifice and/or other vested interests; spontaneously as well as by law, where abundant availability of healthy vegetarian food would be ensured by different agencies, organizations and/or governments.

Voluntary efforts and laws, to promote the practitioners of different disciplines of medicine; to grow into holistic healers and make it easy for the patients to get holistic advice and treatment for holistic health promotion and healing.

Dissolution of the divisions such as spiritual, material, theist, atheist, superstitious, rationalist; through the process of self empowerment through a common minimum program such as NAMASMARAN.


In day to day life; we usually consider loss and gain to make our priorities and take decisions.

But the tangible losses and gains compressible by our intelligence have limitations and hence usually prove inadequate and insufficient to satisfy and fulfill us fully!

The spirituality (DHARMA) in true sense is not at all contraposed to the day to day material life.

Actually it is the expedition of progressive perfection in using everything in life and the life itself; to blossom and culminate in ultimate, objective, immortal and cosmic romance.

NAMASMARAN is core of spirituality and various techniques in spirituality.

Let us understand that when it is said that NAMASMARAN should be practiced for the sake of itself; it is because practice of NAMASMARAN may not serve and comply our petty ego, ideas, illusions, desires, and expectations and so on. As a result we may get disheartened and feel that NAMASMARAN is impotent and sterile.

But NAMASMARAN is NOT impotent and sterile; but the omnipotent benevolence of NAMASMARAN is infinite and beyond the comprehension of ego oriented petty ideas, perspectives, desires, and expectations and so on!

It is best to start NAMASMARAN and grow with it into objective SELF; while in the process; gradually shedding off the ego (and our personal whims an fancies); and enjoy the universal benevolence of NAMASMARAN.

While the instincts of not merely survival, but racial, religious, ideological, cultural, economic and political supremacy are natural and understandable; they are undoubtedly the obstacles in individual and global blossoming. The rabid propaganda and the indiscriminate violence for one’s racial, religious, ideological, cultural, economic and political supremacy are counterproductive and self defeating.

But this statement is not new. It is written and spoken by almost every alternate person.

But the question is how to evolve ourselves out of our basal instincts and free ourselves from the shackles of barbarism?

We have to realize that our devotion and dedication to our religions is marred by our basal, barbaric, fanatic and frantic efforts to convert others to our religions. In fact by imposing certain way of life and code of conduct on others, we are insulting the spirit of our religions and the motto of global welfare of our religions.

We have to admit and confess to ourselves that conversions per se; whether by force, deceit or temptation are nothing but promotion and/or imposition of our pettiness, superficiality, whims, fancies, names and titles.

Furthermore; the conversion (whether by force, temptations or deceit) to certain names, titles, certain dress, certain arbitrary rules and regulations; is the greatest insult to an individual; and greatest violence against his/her freedom.

Let us therefore; as world citizens abstain from conversions and oppose them; morally, legally and in every benevolent way possible at individual and global levels.

Let us wake up from our slumber and revitalize ourselves from the inertia and lethargy to realize that we are blessed to rededicate to the true spirit of our religions and participate (and hence right from now; must participate) in the real and most urgent expedition of conquering our basal nature.

The success in rededicating to the motto and spirit of our religions and conquering our basal nature ensues when we begin NAMASMARAN, as per our beliefs and traditions. It is the simplest and universal way to individual and global blossoming.

Practicing, preaching, writing, publishing, broadcasting, sponsoring, talking, sharing; in fact; doing whatever we can to promote NAMASMARAN (and other activities and programs in respective fields conducive to NAMASMARAN and self realization); ensures and ensues individual and global blossoming; the motto and spirit of all religions.


It is a common experience that the accolades and admonitions from our parents, teachers, relatives, friends and even our followers and fans (if we are a celebrity); determine our happiness and sadness.

But why is this so?

This is because in our mind there is always a process of self evaluation on the basis of what we need, what we want, what we feel and what others need, want and feel; about us. Sometimes we give more importance to our views and at other times to those of others!

But amidst this conflict, there are occasions when we tend to agree with the opinions of others but can not comply with them. For example, we may agree with the public opinion that speaking truth is great; but we may not be able to follow it and then we may develop guilt, lowliness and self hatred.

If we do not give enough importance to our own perceptions and experiences and do not assert our conscience adequately, we may get bogged down by the opinions of the others and develop good or bad self image! In such a situation, we can be totally devastated if public opinion about us; is spoiled.
The stress of bad public opinion or defamation is there with us for millennia!

It is because, we are unable to negotiate with public opinion; that the public opinion becomes dangerously important, and we then try to hide our so called vices from the society! This forms the basis of our hypocrisy on the one hand and our black mailing by others on the other!

But even as we try to hide our “vices” from the society; since we agree with these opinions about our “vices”; in the heart of heart; these bad opinions keep reverberating in our person’s mind and make us miserable by guilt complex, which can lead even to violence towards ourselves (suicide) or others (murder)!

So the black mailing, suicides, murders and other crimes related to defamation can be prevented if we understand; “it is human to err but it is divine to forgive!” We have to learn to forgive ourselves and others! But this is easier said than practiced!

Not the defamation itself; but even the idea, thought and apprehension about defamation is so severe, that it can be destabilizing and devastating and ruin our life! We can get several examples in day to day life one of which is daughter’s marriage and related issues in sections of India.

As we have already seen, the defamation is a result of our thinking about ourselves and the peoples’ thinking about us. It is important to know ourselves (and the others) better, through NAMASMARAN and assert ourselves, which is what is done in Total Stress Management.


Do I have doubts about NAMSMARAN?

Yes! I have doubts even today! I am certainly not completely satisfied with NAMASMARAN, which is the fundamental and universal solution (other solutions being adjuvant) for the perceptible transition from individual and universal problems to individual and universal blossoming.

I am in doubts because; I can not be oblivious, indifferent, passive, inert and ‘happy’ with the sectarian and/or piecemeal approaches and policies revolving around petty perspectives, thoughts and interests in political, social, economic, medical, industrial, and agricultural, educational and other fields.

I can not think of and can not be happy with any liberation or mukti or Nirvana; without the universally beneficial policies and their actual implementation in all such fields of life.

Someone may object and say that NAMASMARAN is meant for self realization and not for social revolution.

My answer to this is, “Merging in NAMASMARAN completely; is being cosmic self, the reflection of which is the universe and society. Hence there can not be any liberation without the actual reflection in personal and social life. The feeling of liberation in absence of such changes (the details of which may vary) is only an illusion and self deception.

All the ideas and pursuits of “personal” liberation (without tangible change in reality) are actually petty and actually counterproductive.

I get agonies when I see the burning problems of people at global to local levels, just as I get disturbed by my own physical pain, financial crisis, humiliation in personal life etc.

That is why I try to propagate not merely NAMASMARAN, but also its the inseparable aspects viz. 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!

What is the solution to the doubts?
The solution to the doubts is; to continue to practice NAMASMARAN victoriously with confidence! We can; then blissfully “see” the cosmic consciousness manifesting (beyond subjective consciousness, conceptual framework and time frame) in personal and the social life from time immemorial!


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 the subconscious instincts and emotions to such an extent that we are afraid of our own selves. It can shake us from within and even shatter our conviction in NAMASMARAN.

NAMASMARAN is apparently a passive and least exciting activity. It does not create infatuation as that for patriotism, philanthropy, business, stardom etc.
We can therefore feel let down in the glamour, glitter respectability and accolades received by the celebrities and feel that because of NAMASMARAN; we have become defunct, redundant and dejected!

The humiliation of NAMASMARAN (as a too simple a process and also least exciting one) by many; is because of our passivity and indolent practice of NAMASMARAN. We practice NAMASMARAN to escape from the search of truth and its expression! We practice NAMASMARAN mechanically and parasitically to subserve our petty interests (and often get frustrated). We keep on running away from the roots of the day to day problems of individuals and the universe prove ourselves to be morons in front of the critics of NAMASMARAN.

To avoid this; the practice of NAMASMARAN ought to be; coupled with internalization and propagation of holistic perspective, thinking, emotions and actions. In absence of this we ourselves; though unknowingly; become the slaves and victims of barbaric instincts, fanatic emotions and petty intellect; and unknowingly harbor soft corner for these! Naturally; therefore we keep on subserving and nurturing these barbaric instincts, fanatic emotions and petty intellect inside us and in the society and keep on actually facilitating the threat to individual and global blossoming!

We must buttress our NAMASMARAN with practice and propagation of holistic perspective, thinking, emotions and actions; for successfully overcoming the traps of barbarism and pettiness; and to reach the fulfilling and ultimate experience of individual and universal blossoming; through NAMASMARAN.


The words such as ghosts, spirits (and synonyms such as bhoot, pishaccha, hadal, devachar, sammandha, mrutatma, pretatma; in Indian languages) indicate inexplicable, intangible phenomena; often written off as “psychological”; while hardly knowing mind!!

When a common man thinks of various problems unexplainable on physical, chemical or any other basis, he or she tends to attribute the problems to the entities mentioned above.

The modern medical experts, who laugh/ridicule at these terms, must introspect and admit to themselves that they do not know anything about physiological location, extent, dimensions and chemical/physical characteristics of mind, to which they attribute all these phenomena.

Let us not take pride on our semantics! Let us not fight over the semantics. Let us not hide our ignorance and boost our self destructive arrogance with the crutches of so called modern or traditional terms; such as idiopathic, schizophrenia, hysteria and ghosts, spirits etc. respectively!

Let us understand that whether we conceive the inexplicable phenomena in terms of modern terms or traditional terms, what matters is, whether we can conquer them, and if so how!

Just as we can not define and demonstrate ghost, so also, we can not define and demonstrate subconscious, unconscious and other phenomena attributed to and described in relation to mind in psychology and psychiatry. They are only ideas, experienced or agreed upon by some.

In my experience, self empowerment is the most important and common answer irrespective of semantics.

According to me, various problems including mental problems begin to get minimized and milder, in the process of practice of NAMASMARAN; in accordance with one’s tradition. The various means and techniques for empowerment and enlightenment such as medicaments, yogasana, pranayama, and various other remedies can work as adjuvant measures. But they require suitability of certain physical circumstances, and these suitable circumstances also keep getting evolved around the transtemporal cosmic consciousness (which we merge with through NAMASMARAN).

It is said that, NAMASMARAN enables us to conquer (and even emancipate) ghosts; categorized as unexplainable or partially explainable psychosomatic and other individual and social problems. NAMASMARAN is the hallmark and also the core of individual and cosmic blossoming!

As and when the majority would begin to practice NAMAMSRAN the disputes created by and based on semantics would begin to get dissolved because of the commonality of the sublime experience!

One can verify this, but not merely for oneself, but by sharing this conviction with maximum people.


Gizmo; our beautiful Labrador dog came in our house and commanded love and pampering as well! He did not articulate his emotions in words.
But his presence was extraordinarily cheerful, vitalizing and elating. His every gesture exuded immense love and involvement in us. His looking, His licking, his rubbing, his asking for food, his asking for going out and everything had a subtle power to exalt us beyond our frail linguistic framework.

I could never pin point the element that captivated us in his love and care. He became the most important “person” of attention and adoring of all of us!

When Gizmo was transferred to kennel everyone felt as if a lump of his/her flesh was lost!

Tears gathered in my eyes, with deep sense of loss!

Gradually and with great difficulty I articulated my own feelings and dialogued with myself. I tried to decipher my relationship with Gizmo.

I re-explored the genuine, innocent and spontaneous love to which the deep shelf of my heart had become deserted.

I realized the petty subjectivity, vanity and mediocrity, of my indifference to animals and their trivialization in my mind.

In Gizmo I could now breathe the unspoken and hidden love in my heart for universe.

Verily my interactions with Gizmo restored the capacity to love, love unconditionally and unhesitatingly.

This treasure of my life is really precious. In my craving to do something for near and dear Gizmo; I began to remember the name of God for universal justice and welfare; and especially all the living beings that can not speak and express themselves in words!


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.


We need to recall the anecdote of people punishing a woman for having committed sin and a prophet admonishing the crowd that; only the person, who never committed any sin, could punish the lady!

Today, while making hue and cry about crimes and blunders; we have to introspect and see how much we are free from crimes and blunders; which might have escaped the attention of society and law. Aren’t we all; contributing to and hence responsible for the dismal state of affairs in the world; to a greater or lesser extent?

It requires enormous courage to accept this.

Generally we do not show such courage because we are afraid of falling in our own eyes. We are shuddered by the thought of being humiliated by the society besides being punished. In addition we have several (though lame) excuses and even justifications; for having committed the crimes or blunders.

However, after certain stage of development we realize that we are intricately interconnected and influence one another, through our deeds.

This is why lately; increasing number of people has begun to understand that present arbitrary ways of deterrent punishment can not solve the global problem of crimes, corruption and blunders.

What is urgently required; is; a global expedition of purification of heart and holistic rejuvenation and revitalization of our core. NAMASMARAN, which cures and prevents criminal and corrupt mentality and tendency to commit blunders; would help in blossoming from within and in evolving constructive and holistic solutions for healthier and happier global life.
In view of the global upheavals going on in many countries; and in view of the impending danger of uncontrolled unleashing of blazing passions and emotions; culminating in indiscriminate violence, crimes, blunders; NAMASMARAN has become all the more important .

HEALTH is development of perspective, policies, plans, programs and implementation of for individual and global blossoming. This may be called HOLISTIC RENAISSANCE. The message of Geeta is; such HOLISTIC RENAISSANCE is bound to manifest; irrespective of whether we involve in this process (DHARMA YUDDHA) or not.

Appropriate care and nurturing of all the components and their subservience to absolute consciousness would be evolved and inbuilt; in the machines, industries, institutions, organizations, state machineries, nations, and universe; and of course; in the individual life; in coming future.

The instincts such as physical activity, locomotion, urination, defecation, cleanliness, hunger, thirst, safety, sexual desire, parental care, breast feeding; and emotional needs such as friendship, dialogue, expression of conscience through art and literature would be fulfilled in an appropriate manner culminating in the imminent process of individual and universal blossoming!

Some examples of how this would manifest are;
The education policy would be evolved into holistic education policy nurturing creative, productive, psychomotor, affective and cognitive domains. It would ensure promotion of self empowerment, self sufficiency and self esteem and freedom from the need and dependence on certificates.

The indiscriminate killing of animals for taste, sacrifice and/or other vested interests; would be stopped; spontaneously as well as by law. Abundant availability of healthy vegetarian food would be ensured by different agencies/organizations/governments.

There would be evolution of voluntary efforts and laws, which would promote the practitioners of different disciplines of medicine; to grow into holistic healers and make it easy for the patients to get holistic advice and treatment for holistic health promotion and healing.

The divisions such as spiritual, material, theist, atheist, superstitious, rationalist etc would begin to dissolve in common pursuit of HOLISTIC RENAISSANCE through the common minimum program of NAMASMARAN.


While reading books by Mr. Ramachandra Krishna Kamat (who has edited Shri Gurucharitra), about Namasmaran I found reference, which indicates that the practice of NAMASMARAN goes on purifying the various 12 houses in the horoscope.

I think further reference was made to Shri Tembe Swami i.e. Paramahansa Parivrajakacharya Shri Vasudevananda Saraswati Maharaj who has endorsed or upheld this conviction.

I also found that Shri Gondavalekar Maharaj i.e. Brahmachaitanya Maharaj from Gndavale (Satara, Maharashtra) expressing a view that NAMASMARAN takes you beyond the influence of planets.

He has also expressed the opinion that NAMASMARAN takes “you” beyond time.

The readers can study and explore the purport of these views and share their views with others.


Imperialism 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 at the same time; undoubtedly retrogressive, exploitative, oppressive, coercive, brutal and destructive and/or suicidal.

The racial, ideological, cultural, economic and political aggressions, invasions, expansions are either deceptive, illusive, disguised, surreptious, 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.

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.

Through NAMASMARAN, the desires of ownership, possessions and “control” are consumed into our inner growth enabling us to unite internally with the core of the whole universe and appreciate, admire and enjoy everything; without craving for ownership.

When the craze for ownership declines through NAMASMARAN; the rabid competition and the indiscriminate violence for petty ownership and possession also dwindles and the era of unity, cordiality and mutually fulfilling individual and global blossoming dawns.

When billions of people begin to get immersed in NAMASMARAN and share the ambrosia with billions others; the corrupt distortion of historical facts begins to get reversed. All the ideologies, philosophies, religions, literature, art, science and law; begin to get revitalized, rejuvenated, remodeled and holisticized so as to become globally blossoming.


The problem with philosophy and spiritualism is that they are not objectively tangible. They are not accessible to mathematical derivation or laboratory verification. They are in the realm of experience; or in fact; beyond the phenomenon of experience, object of experience and the experiencer.

One of the culminations of various philosophies and spiritual practices (though the semantics vary) is; “the life beyond physiological existence or life beyond dualities; referred to as STHITAPRADNYA in Geeta”.

But most of us are unable to conquer their passions, emotions and thoughts! Even those, who spend decades together in practice of different types of meditation and/or other ways of SADHANA including NAMASMARAN; fail to conquer their passions, emotions and thoughts!

Why could this be so?

The answer is simple.

Our passions, emotions and thoughts are not STATIC objects. They are kinetic entities. They are developed extremely quickly; from the deep realms of unconscious and subconscious states. They are so rapid that we hardly notice them before they already produced their impact. This is why we hardly get any time to think and deal with them. Hence we have no control on them. We notice them helplessly; only after they have already influenced us!

They are like lightening, thunder, earthquakes, volcanic eruptions and tsunamis inside us, which can not be contained by relatively petty, casual, superficial and slow efforts. We need far more precise anticipation and more accurate, quick, strong tools to prevent and/or combat them.

Being casual, superficial and petty; makes us slow and inert. We keep on indulging in blame games and get dragged in petty pains and pleasures in individual and social life in different walks of life.

Theoretical understanding and convictions of philosophies and practices of spiritualism (including NAMASMARAN); in the initial stages; are too feeble and slow to reach the unconscious and subconscious strata of our beings and influence our passions, emotions and thoughts.

Later however; through NAMASMARAN; we surely return from our slow and slavish physiological existence into dynamic, proactive and free cosmic nature. Our petty passions, emotions, thoughts and actions get transformed into globally benevolent phenomena while they are being originated.


Political leaders and their intellectual advisors from different fields with mistaken identity and petty frame of mind are trying to gratify themselves and elate their bloated (though tiny) ego with jargons such as Marathi asmita(pride), Marathi manoos (person), and Marathi Bhasha (language) prem (love); and so on.

While this is happening on one hand; their sectarian opponents with petty motives; are trying to disguise themselves as broad minded, large hearted; and ultimate patriotic elements.

As a common Marathi or Non-Marathi man I tend to vacillate between the illusory fear of loss of natural self respect and my livelihood being in peril on the one hand; and soothing strength of humane and unifying attitude (with global-prem) on the other.

What is the solution to my dilemma?

As a common man I must understand that this problem; is that of a self styled leader generalizing his or her own subjective and illusory feeling of self inadequacy or paranoid fear (of being dominated by the others); and extrapolating it to the general population. This is the hallmark of the petty, fanatic, selfish, maniacal and/or treacherous leaderships on both sides.

Even though the petty leaders on both sides are trying to sell their narrowness and blame games; and many of us; find (deceptive) gratification in following these ideas, (due to our own narrowness, pessimism, lethargy and viciousness), soon we and our leaders would be disillusioned. Moreover; if we all and our petty leaders do not rectify in time; we would degenerate and deteriorate ourselves and inflict the others with such deterioration.

It is high time that these popular and populist leaders; and all of us tending to get dragged after them; recognize the impending flood of universal enlightenment and work in unison with the forces of nature ushering it; and blossom together!

While everyone one of us is prone to get possessed by such infection of lowly feeling; and fall prey to parochial chauvinism; the solution does not lie in such vicious and barbaric reactions. We have to make efforts to rise and bravely conquer the obstacles to growth; inside and outside; and blossom together!

Marathi manoos (as well as others) has gone far and wide and excelled in a variety of fields and walks of life; such as art, sports, languages, trade, sciences, finances, politics and spirituality; and all the fields for that matter, but not with a narrow identity such as Marathi or Non-Marathi manoos.

In this respect the spirit of Mahatma Gandhi is a guiding light for the whole mankind and all of us even today. In essence; Mahatma Gandhi tried to initiate individual and global blossoming and self empowerment.

Charkha, khaadi, naturopathy, walking, moolodyog (productive element in education); were all; essentially aimed at such individual and global blossoming and self empowerment! Freedom; for him; meant freedom from within and outside; and for India as well as; for all people of world!

For him, nonviolence meant “a state where lowly and petty reactivity in the form of all kinds of brutality and indiscriminate inflictions; towards oneself and the others”; would be unnecessary and redundant!

Mahatma Gandhi’s globally benevolent ideas articulated in his “inner voice” had sprung from the enlightenment inside; which was often ridiculed as inscientific. Wherefrom did this inner voice and enlightenment originate? Undoubtedly; it originated from his practice of NAMASMARAN.

One can also argue that NAMASMARAN sprung from the enlightenment!

In any case; NAMASMARAN and enlightenment inseparably go hand in hand and form Mahatma Gandhi’s innate core!

The peripheral and superficial aspects of Mahatma Gandhi’s personality and life; such as his sheep, his ideas about population control and abortion, his often inexplicable or controversial tactics and decisions, his austerity, dhoti, spectacles, abstinence, celibacy and now even pen; have been referred to, discussed, dramatized, highlighted, hyped, talked about and projected repeatedly.

His so called followers vociferously praise many of such ideas as Gandhism and project it as panacea; and his adversaries seriously criticize and condemn them vehemently.

We have this life time chance to follow the spirit of Mahatma Gandhi viz. individual and global blossoming and self empowerment.

We must understand that if our blossoming is punctuated; then our inner growth is stunted. In as much it is unnatural to deny our physical and subsequent identities; it is antinatural; to stop growing and get saddled in; one or more of the “primitive identities”. Such stunting leads to STRESS, contradictions and disastrous effects.

We must understand that restricting our identity creates a conflict in our mind when it comes to judging humane and inhuman acts.

If a person committing some inhuman acts; is our family member; and a person serving mankind selflessly happens to be unrelated to us; then whom should we identify ourselves with? Whom should we consider as “ours”? Whom should we accept, love and respect? This holds true for other identities such as our caste, nation, and religion and so on; as well!

There is no denial whatsoever that we have all our identities; but we are not merely identified by our body, family, caste, village, religion etc; but all these; together with our spirit of individual and global blossoming!

We must understand that seekers of truth involved in the blossoming of mankind; whether belong to any of our primitive and restrictive identities or not; are our soul mates! It is said that one of the simplest ways of realizing this; is and blossoming with the universe; is practice of NAMASMARAN. It is up to us; however, whether to keep blossoming together with the universe, or to get trapped in the restrictive identities and throttle our soul!

We should not merely believe, disbelieve, imagine, conjecture, or theorize casually; about what is written here; and develop presumptions, prejudices, liking, acceptance, disliking, rejection; and go into uncertainty, dilemma, indecision, wavering, and vacillations! In stead; we should; though provisionally; accept and actually study and practice TOTAL STRESS MANAGEMENT and NAMASMARAN; and verify.


There are following view points about money.

Do not bother about money because you are not going to take it along with you after you die.
Money is most important. No body; 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!
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 that we definitely require money while we are living 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. Moreover; since no one can predict, how much money and when may be required (while we are alive); we would like to earn and save as much as possible! Money certainly gives us support, assurance, comfort, sense of security and protection. This is especially so; 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 can not 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 people 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!

NAMASMARAN ensures wholesome blossoming of our sense of judgment and wisdom to choose/decide the appropriate careers, for not only earning and saving; but fulfilling our lives through contributing to individual and universal blossoming!


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.


NAMASMARAN means remembering the name of God, i.e. one’s innate and true self and thus helps to blossom from petty self into cosmic self in the course of time!

Namasmaran links all the faculties in an individual and helps him evolve integrity between thoughts, feelings, instincts and actions.

Namasmaran cements the generation gap with consideration and love.

Namasmaran helps to rise above petty whims and fancies and enjoy sublime bonds of love amongst family members, relatives and friends.
Namasmaran wields the bonds of understanding amongst people of different professions and of different strata.

Namasmaran builds lasting bonds amongst people of different regions.

Namasmaran builds the bridges of acceptance and love amongst different religions.

Namasmaran helps in uniting different races.

Namasmaran helps in nurturing love between people of different nationalities.

Namasmaran brings the actual spiritualism in day today life in every walk of life i.e. actually catalyzes the reunification of spiritualism and materialism.


I would be obliged if the practitioners of NAMASMARAN comment whether these views from their point of view; are realistic or are infatuations and/or utopia.


Even as there are many apparent causes of stress, which we refer to as stressors, our stress is fundamentally produced due to the tussle and tug of war between; the innate attraction of our soul and the dragging forces of temptation! Thus we keep getting attracted and engrossed in apparently pleasant activities; often hyped in literature; or elsewhere for commercial purposes. This is why; we are fascinated by the thrill in; ferry tales, romantic associations, the utopian radicalism, charity, indulgence, physical sex, fashions, glamour, glitter, power, fame, entertainment and even academic successes barring the urge of our soul!

The concepts and precepts in Hindu dharma as I know and understand are actually ways of Total Stress Management. They constitute; a conglomeration of perspectives and practices in various traditions; which utilize physical, instinctual, emotional and intellectual needs; and cognitive, psychomotor and affective capabilities; for simultaneous blossoming of self and all, i.e. self realization! Depending on the stage of evolution; various the means and ways are used in these.

However this way of life can appear to be coercive to us in view of our blazing passions and emotions and hence we may rebel against such a way of life. This is usually due to our ignorance. But after rebellion we are left with some possibilities about our fate. Thus, we may become atheist. We may shun the rituals and get converted to a religion where there are fewer rituals. We may become bohemian and indulgent. We may leave the mainstream society and become ascetic. We may become a radical and take to arms; or we may even become morbidly ambitious and resort to illegal activities. Of course there could be many more possibilities.

However, the issue is that in every possible fate we become indiscriminately violent towards self and/or the others; and unhappy and disgruntled in the heart i.e. STRESSED. This is what is reflected in the society we live in, and where all the sermons about austerity, simplicity and goodness; on the one hand and all the propaganda of indulgence and petty pursuits on the other; are rendered pathetically ridiculous and obnoxiously repugnant respectively.

When the forces assisting our inward return following the call of our soul; are unable to decisively conquer the forces dragging us away from our soul, then it is called a state of GLANI of DHARMA! This leads to unbearable stress, in and around!

The solution traditionally provided is NAMASMARAN. Whether we call NAMASMARAN; good, bad, scientific, unscientific, logical, absurd, rational, irrational, theistic, atheistic, religious, irreligious or anything, it is the (chief or most important) way (other means being adjuvant), for reorienting our perspective, thinking, instincts and our whole existence towards the quest and the thirst of our soul!

This is associated with simultaneous blossoming of one and all.

NAMASMARAN may appear to be “spiritual” and isolated from day to day transactions, logic and science. But this is not true. Through NAMASMARAN our personal and social life; gets reoriented and reorganized; towards the urge of our soul, which is blossoming of one and all, thus decisively defeating stress; every moment!


Indulgence and asceticism, atheism and theism, romance and renunciation; and such variety of apparently conflicting phenomena impart completion to life. If you try to take away anyone of these, the life appears incomplete.

In fact even as I was convinced intellectually about the value of NAMSMARAN in life and wrote books on it right from 1992, one of the major hurdles in appreciating and experiencing the cosmic benevolence of NAMASMARAN was its depiction (or my erroneous perception of the depiction) as an activity of elderly, neurotic, inactive, pessimists, escapists and failed individuals. Even the books, movies, and dramas on saints and bhakti sangeet also (devotional music) made saintly life and the practice of NAMASMARAN appear miserable and pathetic. I never thought this was the “A grade” happiness, implied in spiritualism or self realization.

Partly because of this and partly because of the social justice and freedom implied in the atheism, which I cherish even today, I could not be involved completely in any particular theist tradition of NAMASMARAN.

But even as I, due to my repulsion for the pathetic life style (as depicted or interpreted by me) felt; material pleasures could not be amputated arbitrarily from one’s life; if one were to evolve healthily; I was not at ease even in the “best” of petty pleasures, which could at best give “B grade”, not “A grade” happiness implied in global justice.

Thus neither could I identify myself with the ascetics nor with the materialists. I kept on vacillating from one side to another like a pendulum.

But now it is more than clear, that NAMASMARAN is a panacea, it is an objective phenomenon and it can not be the monopoly of any one camp such as ascetic, indulgent, theist, atheist, scientific, religious and so on.
It is an objective phenomenon with cosmic benevolence for blossoming of one and all. It is as objective and as vital for human blossoming, as the oxygen is for human life.
It is beyond science, religion and philosophy. It is beyond human thought. It is a matter of practice and experience, not belief, feeling or imagination.

NAMASMARAN connects you to the center of life, time and cosmic consciousness, i.e. with your true self. NAMASMARAN (according to one’s tradition) is the privileged express highway to realize maximum potentials in every possible way, for one and all!

Many times I used to confuse between; ideology, philosophy, spiritualism, religion, asceticism, austerity, penance, rituals, mysticism, occultism and so on. Somehow they used to appear contraposed to epicurean or hedonist way of life. They used to appear rather too serious for a common person like me. Why these matters; even the curricular subjects such as science, mathematics, geography, history and languages also appeared arbitrary and cut off from the day to day life. In medical career this feeling was further enhanced by the medical subjects!

Now I realize that my feeling was because of missing the essence of these subjects!

The essence of all these subjects is inevitably and inseparably linked with life! In fact; the core of these subjects takes us to the core of life and vice versa!
The case in point is that of NAMASMARAN. I used feel that NAMASMARAN is to be thought about, studied and practiced by those who are resigned from the active life. Thus I thought; those who have renounced life, those who are ascetic, those who are retired and weak senior citizens and so on, should get involved in NAMASMARAN.

But it is becoming increasingly clear that NAMASMARAN is a process of conscious evolutionary transformation; that gradually blossoms an individual from within. It makes an individual more objective. It reduces the subjective considerations. It makes an individual more open. It makes an individual more considerate towards others. It makes an individual react in an understanding manner, by reducing the impulsiveness. It makes a person fitter in every sense! It is therefore a golden opportunity to be grabbed with hands right from childhood.

The discerning reader can easily appreciate that this is precisely how the NAMASMARAN can play a pivotal role in enriching everyday life; in enlightening every walk of life and especially in blossoming and immortalizing the romance; right from the young days throughout life!


The life begins with separation of petty self from true self.

The geniuses, seers and prophets have almost
complete awareness of true self.

The others are variably aware of petty self and true self.

The life manifests as a result of conflicting awareness of a true and petty self.

NAMASMARAN is a GOLDEN CHANCE for increasing awareness of the true self.

This awareness is usually associated with increase in braveness, buoyancy and benevolence in all the walks of life in different forms!

The other features of this awareness are perspective, policies, plans and actions for evolving awareness of true self universally .


If there is a thorn inside, then it hurts badly and the child cries. But if you try to remove it, then it resists and cries more. A sick child refuses to take injection because it is apprehensive about the pain it produces. The list of such instances can be very long in fact unending. The point is simple. If you do not know the cause and nature of your problem and the efficiency of its solutions, then you tend to despise and reject the solutions.

Today, most of the people are complaining of one thing or another. Some people are not complaining but the others are complaining about them! This is especially important because “normal” people are suffering! There is no clinical disease and yet they are suffering or at least they say so!

The suffering is largely because of immature or maturing perception, feelings and actions. The solution is to development and maturation of these. This requires consciousness that emerges triumphantly out of the biologically dominated perceptions, feelings and actions. This is actually the freedom of your soul or your conscience!

This requires NAMASMARAN in every place you go and in situation face. This is why you need NAMASMARAN.

But it is most important to realize that NAMASMARAN is a supreme option open to you and is a golden opportunity. You are privileged to know about and practice NAMASMARAN.

The answer to “when” NAMASMARAN is; from the moment you come to know about it and always! The answer to “why?” is, because it is an accurate and radical solution to the problems, for which you seek a solution!


Some said that poverty is due to exploitation. Some said that the misery is due to invaders. Some said the malady is due to imperialists. Some said the strife is due to religious fanaticism. Some said the stress is due to social oppression and injustice. Some said that the stress is due to deprivation of biological instincts.

These are not completely wrong, but not entirely accurate also. Such partial understanding usually breeds indiscrimin

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