UNITY AND HARMONY DR SHRINIWAS KASHALIKAR
Individual and social life is constituted by; the experience or realization of truth, the perspective, intelligence, feelings and their expression (philosophy or ideology), administration (ethics, traditions, conventions, etc), and actual behavior.

The realization is the same every where and all times. The philosophies and/or ideologies are similar but differ. Ethics, traditions etc vary from time to time and from place to place and in different conditions and may be antagonistic! But all the drawbacks and deficiencies are reflected in the the actual behavior, because of which we witness arrogance, pride, fanaticism, hatred, animosity and violence.

The universalization of NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN, SIMARAN i.e. remembrance of true self or God inside) seems to enhance and intensify the unifying realization; thus bringing about unity and harmony in actual personal life, family life and in national and international life!


एकात्मता
अनुभूती (श्ब्दातीत), प्रतिभा, प्रज्ञा, विचार (तत्वज्ञान), व्यवस्थापन (नीतिनियम) आणि प्रत्यक्श व्यवहार असे व्यक्ती आणि समष्टीचे स्वरूप असते. अनुभूतीमध्ये एकात्मता असते. तत्वज्ञानात साधर्म्य असते पण एकात्मता असेलच असे नाही. नीतिनियम काळानुसार आणि परिस्थितीनुसार बदलत असतात. त्यामध्ये पुष्कळदा भिन्नता आणि काही प्रमाणात परस्पर विरोध असतो. प्रत्यक्श व्यवहारात व्यक्ती आणि समष्टी ची वैगुण्ये आणि दोष प्रगट होत असल्याने पुष्कळदा; दुराभिमान, अभिनिवेश, कट्टरपणा, द्वेष, वैर आणि हिंसा असते.

नामस्मरणाने (जप, जाप, जिक्र, सुमीरण, सिमरण, अन्तर्यामीच्या कालातीत ईश्वराचे स्मरण); अनुभूती अधिकाधिक उत्कट होईल आणि एकात्मताही अधिकाधिक प्रत्यक्षात येईल असे वाटते!

Since the fabric of the Indian society has been unidentifiably damaged and mutilated repeatedly; the revival of the old SWADHARMA; does not seem plausible, possible and probable. But we can understand and practice the essence of SWADHARMA; through rectification of our cognition, affect and conation; through NAMASMARAN, which catalyzes the evolution of our subjectivity, into objective consciousness, global perspective, global thinking, global policies and globally beneficial administration and implementation in our own respective fields.

To put it more explicitly; for instance; a doctor would work for the advent of holistic medicine, a lawyer would work for holistic laws and/or PRAYASCHITTA conducive to individual and social welfare, an educationist would evolve holistic education, which nurtures spiritual, cognitive, affective, psychomotor and productive domains of a child; through appropriate policy making, planning and implementation.

It has to be reiterated that NAMASMARAN; can work far more benevolently; than what has been conceived and articulated here and elsewhere.

श्रीराम समर्थ

नामाचा प्रसार कश्यासाठी?: डॉ. श्रीनिवास जनार्दन कशाळीकर

नामस्मरण करणे हे सर्वश्रेष्ठ धेय आहे; असे ठरले तरी 24 तास नामस्मरण होणे अति कठीण!! मन विचलित होते आणि होत राहते!!

असे का होते? आणि असे न होण्यासाठी काय करावे? नामस्मरणात गोडी येण्यासाठी काय करावे?

आत्मपरीक्षण केले तर असे आढळते की; व्यक्ती म्हणून आपण अगदीच नगण्य असतो. आपली शारीरिक, मानसिक, बोद्धिक वा एकूणच शक्ती क्षुद्र असते. आपण अशक्त, असहाय आणिं परावलम्बी असतो. शिवाय; आपण दोशपूर्ण देखील असतो. पण तरीही आपण अनाठायी आणि अज्ञानजन्य अहंकाराने फुगून; द्वेष, मत्सर, घृणा आणि कलहात बरबाद होत असतो! भोगवस्तू, पार्ट्या आणि आपला अहंकार फुगेल असे सर्वकाही देण्याघेण्यात; आणि करण्यात वेळ घालवायला, पैसा उधळायला; आणि प्रसंगी अपमान आणि हाल देखील सोसायला; आपल्याला काही वाटत नाही. पण नामस्मरणाच्यासाठी आणि विशेशत: नामाच्या प्रसारासाठी मात्र; पैसा, वेळ, शक्ति, यातील काहीच खर्च करण्याची किंवा लोकापवाद, अपमान, त्रास, कष्ट यातील काहीच सहन करण्याची आपली तयारी नसते!!!

कारण वासनेचा जोर जबरदस्त आहे. वासनेची ओढ तीव्र आहे. वासना फसवी आहे. आपण नकळत तिच्या आधींन होतो. तिच्या आहारी जातो! केवळ जगण्यासाठी , नव्हे; तर पैसा, घर, नोकरी, प्रमोशन, सत्ता, चैन; अश्या असंख्य बाबींसाठी आपण लाचार होतो. आतुर होतो. तळमळतो. असहाय्य होतो!! पण नामस्मराणाची ओढ तशी तीव्र आणि बलवान नसल्यामुळे; नामस्मरणाच्यासाठी; आणि विशेशत: नामाच्या प्रसारासाठी; पैसा, वेळ, शक्ति, यातील काहीच खर्च करण्याची किंवा लोकापवाद, अपमान, त्रास, कष्ट; यातील काहीच सहन करण्याची आपली तयारी नसते.

हे आपल्यासाठी जसे खरे आहे; तसेच इतरांसाठीही खरे आहे.

त्यामुळे नामाच्या बाबतीत समाजामध्ये किंवा आपल्या घरामध्ये आपल्याइतकी देखील आस्था, तळमळ, आवड, गोडी नसली तर त्यात आश्चर्य नाही! त्याना दोष देणे योग्य नाही! त्याच्याबाबत निराश होणे बरोबर नाही! कारण अश्या निराशेतून; "फुकट मिळालेल्या किंवा फुकट दिलेल्या वस्तुला किंमत नसते", "त्याना काय कळणार?", "समाज स्वार्थाने बरबटलेला आहे", "कलियुग आहे", "आपण आपल्यापुरते पाहावे" अश्या लॅंगड्या सबबी मनात येतात! (स्वत:चे क्षुद्र स्वार्थ साधताना मात्र अश्या लॅंगड्या सबबी मनात येत नाहीत!)

अश्या तर्हेने संकुचित बनून आपल्या अवती भवतीचे वातावरण; आपल्याला नामात गोडी यायला पोषक होईल का? आपले नामातले प्रेम वाढेल का? निष्ठा वाढेल का?

म्हणून अश्या सबबी नामस्मरणाच्या सीडीज किंवा/आणि पुस्तके; रुग्ण, विद्यार्थी, कर्मचारी, सहकारी आणि जिव्हाळ्याच्या व्यक्तीना भेट देण्याच्या; आणि तज्जन्य समाधानाच्या आड येऊ देऊ नये; हे खरे नाही का?

नामाचा प्रसार करण्याचा अध्यात्मिक अधिकार नसला तरी; नामस्मरणापासून मन सतत विचलित होऊ नये यासाठी आणि नामस्मरणात रंगून जाता यावे; यासाठी देह, घर, कुटुंब, व्यवसायाची जागा आणि एकंदर समाज यामध्ये पोषक वातावरण निर्माण करण्याचा प्रयत्न करणे आणि यासाठी; काहीही झाले तरी; अगदी; "याला नामाचे वेड लागले" असा लोकापवाद झाला तरी; नामाचा प्रसार करणे अत्यावश्यक नाही का?

जगातले बहुसन्ख्य लोक नामस्मरण करू लागणे; आणि प्रेमाची, परिपक्वतेची आणि परिपूर्णतेची जी अनंत प्रक्रिया आहे तिच्यामध्ये सहभागी होणे ही बाब आपल्या स्वत:च्या नामस्मरणाशी आणि नामाच्या गोडीशी अविभाज्यापणे सलग्न नाही का?

GURU-BHET AND GURUKRUPA DR SHRINIWAS KASHALIKAR

Most of us are automatons (with our control elsewhere), who are having a delusion that we are independent individuals. The activities going on in this delusion; irrespective of our age, sex, occupation, position and even state of evolution; constitute PRAPANCH.

As and when the cosmic trans-temporal reality, the omniscient, omnipotent, omnipresent truth pervading every particle, every dimension of space and every moment of time and every bit of consciousness (God, Guru, BRAHMA or NAMA); reveals our oneness (although far from complete) with Him; the PARAMARTH begins. This is usually coupled with faint glimpses of future and recognition of the purpose (although indistinct) of our life.

Guru takes care of us like our mother. Just as our mother nurtures us in her womb for nine months; our Guru nurtures us through several lives; with a vast number of experiences of pain and pleasure and like our mother; He delivers us at appropriate time; to the realm of immortality; His abode! This is the ultimate victory called GURU-BHET i.e. being one with true self; and GURU KRUPA (the most fulfilling benevolence and bounties)!.

This is a matter; accessible to study, practice and experience; and not to casual belief or disbelief.

NAMASMARAN AND ITS GLOBALIZATION: DR SHRINIWAS KASHALIKAR

Disciple:
Master; we don�t see any great improvement in ourselves or in the society in spite of practice and propagation of NAMASMARAN. In fact; thousands of people apparently not practicing NAMASMARAN are far better than us; in behavior and their service and contribution to mankind. If this is so; then what is the sense in trying to practice and globalize NAMASMARAN?

Guru: There four explanations:
1. Any apparent contribution without inner blossoming through NAMASMARAN/process of self realization; is deceptive, temporary, petty, superficial and vain.

2. In controlled studies; we must have samples with same sex, age, occupation etc; so that the comparison becomes meaningful. Thus those who do not apparently practice NAMASMARAN; but are �better�; (according to you) could actually be oriented or connected with NAMA in some other way; or they might have actually practiced NAMASMARAN; in their previous lives. Hence; you should not compare yourselves; with others. You are on right track (if you are practicing and propagating the importance of NAMASMARAN) and are improving; though the improvement may not be as per your expectations; or to your satisfaction!

Remember; globalizing NAMASMARAN is and has to be; as natural and as consequential; as the light of a lamp; or the fragrance of a flower! It has to be with the understanding; that NAMA is already global; in fact; universal, cosmic and beyond time; though its manifestation as NAMASMARAN; and its benevolence in other forms; may not be obvious in a way we expect, anticipate or visualize.

However; if your efforts to globalize NAMASMARAN; are adulterated with condescending attitude to �improve others�, then you are bound to face above disheartening questions. More over; you may become uncertain, shaky and diffident about what you are doing. You may get hurt and frustrated; or even feel guilty!

3. Several saints, mystics and prophets; have practiced and propagated NAMASMARAN in the past. But they have spoken according their sublime experience viz. salvation, liberation, devotion, bliss, immortality and so on. Their semantics were of lofty heights, though many a times deceptively simple.

We have to learn that; before reaching those heights, we have to go through the preliminary stages of evolution; so as to engender holistic renaissance!. NAMASMARAN steadily evolves our body needs, instincts, emotions, thoughts and perspective. It makes us conscientious and courageous. It makes us noble and considerate. It makes us generous. It raises the quality of our aims, objectives, aspirations, dreams, policies; and their implementation in personal and social life. In absence of this understanding of NAMASMARAN, we tend to "practice" NAMASMARAN listlessly, lifelessly; in petty frame of mind. We tend to assume (unknowingly); that we would conquer shadripus (kama, krodha, lobha, moha, mada, matsara) and be SIDDHA, without the preliminary evolution stated above.

The concept of these stages of evolution through NAMASMARAN; and their role in holistic renaissance is a NOT a new. It is there in the classics of most traditions.But the role of NAMASMARAN in holistic (Not merely "material" or merely "spiritual") development; in most of the walks of life; is NOT discussed and elucidated explicitly and in elaborate details. The concept is in cryptic,implicit or covert form.

This is why it is not understood and the mega process of NAMASMARAN is neglected, ignored or at best conceded to be an idle, helpless and escapist activity meant for senior citizens. It is confined to temples, places of worship and to certain occasions.

The potentials of NAMASMARAN, embody nothing lesser than holistic renaissance i.e. individual and universal blossoming.

Hence it is absolutely essential, natural and revitalizing; to rise above the shackling lethargy, pettiness and mundane concerns and weakening elements and globalize NAMASMARAN. As a rule, it is not possible to be a SIDDHA, without this (with extremely few exceptions).

4. However, if you are totally involved and submerged in NAMASMARAN for twenty four hours, then you are NAMA. You are yourself omnipotent, omniscient, and omnipresent. Hence everything discussed above is taken care of!

Disciple: Thank you Master! Now I seem to understand the difference between NAMA and NAMASMARAN!