CHOICE AND REALITY: DR. SHRINIWAS KASHALIKAR

How to make a choice; regarding various objects, foods, places, and relations; in life?
Usually we make a choice by what attracts or tempts us. But this can be deceptive. But the best way to make a choice is on the basis of how much it inspires us for NAMASMARAN.

Why is this so?

This is because; associations are; destructive or constructive; negative or positive; regressive or progressive. Any house, school, college, club, office, hospital, industry, laboratory, farm, garden, vehicles, cloth, perfume, furniture, person; conducive or helpful to NAMASMARAN is the best! This is because; NAMASMARAN is the most selfless and universally benevolent activity.

Why is it said that NAMA is the ultimate reality and rest all is vanity (including what the preacher, counselor, speaker or author advises)?

Subjectivity and individuality and hence; the writing, talk, preaching and other articulations (ideology, commandment, concepts such as spiritual renaissance, holistic renaissance, holistic health, total well being, total stress management, superliving); are also incomplete; when compared to the immortal, eternal, omniscient, omnipotent, omnipresent absolute. They are useful; but only to the extent of serving to reach the ultimate and the absolute reality! Hence their insistence leads to some kind of throttling of freedom (through regimentalization); of the infinite and freely changing forms in the universe!

NAMASMARAN; irrespective of the form; such as; this name or that name; in group or in isolation; loudly or silently; by counting or without counting; is of paramount importance; because it orients us to the true self; to the reality beyond all subjectivity and individuality; to the �formless and abstract root� of the forms and concepts; and thus; sets us free (and helps us to directly and indirectly help others to get freed as well)!

STRESS AND NAMA SANKALP

DR SHRINIWAS KASHALIKAR
We often feel that the ultimate destination of life; is beyond SANKALP (a kind of motivation, purpose, plan, aspiration, desire, ambition, determination etc, which leads to a variety of activities in life). Hence; we are often skeptical and/or cynical about NAMASANKALP (a planning of specific count in certain specific time; of NAMASMARAN); by an individual or a group.
Even as this is natural; we have to realize that; most of us; are not really freed from every kind of SANKALP. In fact; we are knowingly or unknowingly; and consciously or subconsciously involved; in several trivial preoccupations, which drag us away from our true selves. This is a root cause of stress, which manifests in different ways.
These preoccupations cannot be conquered by any voluntary effort; as they are intricately mingled with our ego.
This can only be done; if we consciously adopt a powerful SANKALP; that can nullify these preoccupations and catalyze surrender to our Guru (Self realization, Total Stress Management)! Such infinitely powerful SANKALP; is the time tested NAMASANKALP. This can save us from succumbing to our ego and stress; and empower us to reach the ultimate destination of life; beyond SANKALP!

We need not believe in this; but verify it by practice.

नामसंकल्पाचे महत्व:
डॉ. श्रीनिवास कशIळीकर
नामस्मरण करणे ही प्रवाहाविरुद्ध पोहोण्याची क्रिया आहे. मनाच्या मुळाशी जाण्याची प्रक्रिया आहे.
त्यामुळे आपल्या अंतर्मनातील आणि जागृत अवस्थेतील कितीतरी विचार, भावना, वासना; या प्रक्रियेबद्दल संशय, कंटाळा, दुर्लक्श इत्यादी उत्पन्न करतात.
त्यामुळे आपले नामस्मरण नकळत कमी होते. त्यातली आस्था कमी होते. ओढ कमी होते. पुष्कळदा हे आपल्या ध्यानातही येत नाही.
इतर बाबी समाधान देत नसल्यामुळे मनाची खिन्नता पुष्कळदा फारच वाढते. मनामध्ये पोकळी तयार होते.
अश्यावेळी सदगुरूच आपल्यासाठी "नामसंकल्पाची योजना" उपलब्ध करतात.
अश्यावेळी; "नामसंकल्पाने अहंकार वाढेल, सनक्ल्पातच सारे लक्ष जाईल, नामातली गीडी कमी होईल"; वगैरे शंका प्रकर्षाने येतात. सामूहिक नामसंकल्प असेल; तर "इतरांच्याकडे कश्याला प्रदर्शन करा?" अशी शंकाही येते.
अश्यावेळी; इतर सर्व फडतूस, क्षुद्र, संकुचित, अधोगामी; विचार, भावना, वासना आणि संकल्प; यशस्वीपणे बाजूला सारण्यासाठी "नामसंकल्प" हा रामबाण उपाय आहे. त्याच्यामुळे मनातली पोकळी गुरूंच्या आठवणीने, त्याच्यावरील भक्तीने आणि तज्जन्य उत्साहाने ओसंडून भरून जाते. खिन्नता निघून जाते. रोजच्या जीवनाला एक हेतू मिळतो. सद्गुरुंची गोड ओढ आणि नामसंकल्पाचे चैतन्याधिष्ठान यानी प्रत्येक ( एरवी रटाळ आणि कंटाळवाणा) दिवस उत्साहवर्धक उत्सव बनतो. क्रुतार्थ बनतो.

STRESS AND NAMASANKALP : DR. SHRINIWAS KASHALIKAR

We often feel that the ultimate destination of life; is beyond SANKALP (a kind of motivation, purpose, plan, aspiration, desire, ambition, determination etc, which leads to a variety of activities in life). Hence; we are often skeptical and/or cynical about NAMASANKALP (a planning of specific count in certain specific time; of NAMASMARAN); by an individual or a group.

Even as this is natural; we have to realize that; most of us; are not really freed from every kind of SANKALP. In fact; we are knowingly or unknowingly; and consciously or subconsciously involved; in several trivial preoccupations, which drag us away from our true selves. This is a root cause of stress, which manifests in different ways.

These preoccupations cannot be conquered by any voluntary effort; as they are intricately mingled with our ego.

This can only be done; if we consciously adopt a powerful SANKALP; that can nullify these preoccupations and catalyze surrender to our Guru (Self realization, Total Stress Management)! Such infinitely powerful SANKALP; is the time tested NAMASANKALP. This can save us from succumbing to our ego and stress; and empower us to reach the ultimate destination of life; beyond SANKALP!

We need not believe in this; but verify it by practice.

Disciple: Master! Should capital punishment be abandoned?
Guru: Yes! Certainly!
Disciple: What is the rationale?
Guru: Firstly; in principle; our punishments should be born out of the vision of global benevolence and not vindictive impulses. Vindictive impulses and urge of vengeance; appear justifiable; but this is only because they gratify our basal nature.
Secondly; the laws should be such; that they help us to blossom; and NOT throttle our freedom, harass us and in fact promote all varieties of crimes ranging from relatively innocuous mistakes and misdeeds; to murders and rapes. Further; the laws should be should be understood by people; and ideally so simple; that compliance would be much easier �law breaking� would become rarer. Even the need of lawyers would be reduced.
Thirdly; we can curb the criminal tendencies; right from the beginning (when they are not as ghastly as they latter become); and prevent crimes to a large extent
Fourthly; the nature of punishments; in general should be emphatically corrective and reformative to such an extent; that �deterrence� would ensue through correction and reformation.
Fifthly; the capital punishment usually leaves no chance for an individual; for compensation and/or chastisement; for a particular crime.
Sixthly; capital punishment (and in general; the idea of deterrence as such in punishments) seems to further; the chain reaction of crimes; and multiply the evil; and not eliminate it!
Seventhly; this does not mean that the punishment should be mild. What it means is; it should be appropriate; to both; chastise and compensate (to at least some extent)! For example; a person, who throws litter on road; should be made to clean it free of cost for a week or two.
Eighthly; we ourselves (the makers of law and those who implement it) have to rise above our own criminal tendencies; and also the craving of vengeance. For this; we have to undertake some activity that can sublimate our �rage about crimes and injustice�; into �honest concern� for universal welfare!
Such activity; useful; irrespective of race, region, nationality, occupation, religion and ideology; is NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN, SIMARAN i.e. remembering God�s name or true self). If we have this pill to cure and prevent a disease (crimes); then why should we use radical surgery; such as amputation (capital punishment)?
Disciple: But would a society in rage; accept such punishments for heinous crimes?
Guru: Till we grow beyond our subjectivity, prejudices and notice the nascent criminal tendencies within us; we may not appreciate the value of all the foregone discussion. But as we get more and more civilized, through the practice of NAMASMARAN; even more creative and constructive suggestions would emerge!
DR SHRINIWAS KASHALIKAR