STRESS AND MARRIAGE: DR. SHRINIWAS KASHALIKAR
Posted by on Friday, 9th March 2012
STRESS AND MARRIAGE: DR. SHRINIWAS KASHALIKAR
We become weak, arrogant, irritable, cynical, skeptical, suspicious, dry, indifferent, feeble, timid, touchy, whimsical, rigid, inflexible, coward, petty, greedy, querulous and so on; as a result of mismanagement of STRESS! We overreact to every small trivia. This leads to discord to different degrees, with differing seriousness in marital life.
The life becomes hell!
One of the ways the marriages fail; is in terms of culminating in divorces. But the other ways of failures in marriages can be even worse. The marriages may end in dowry violence, honor killing or social, economic and spiritual downfall due to violence towards self such as suicidal behavior or addictions or murderous behavior.
NAMASMARAN, which is a core of Total Stress Management or SUPERLIVING; enables us to realize that marriage is an opportunity to blossom together in every possible way! It empowers us to realize our true self, overcome our ego and shun the causes of clashes by sublimation of every whim, fancy, fetish and idiosyncrasy into sublime romance.
This way the married couple and their home; become; the source of enlightenment, wisdom, love, harmony, vitality, courage and strength; and contribute to individual and global blossoming.
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NEUROSIS & NAMASMARAN: DR. SHRINIWAS KASHALIKAR
Posted by on Thursday, 8th March 2012
NEUROSIS & NAMASMARAN: DR. SHRINIWAS KASHALIKAR
One of the major hurdles in appreciating and experiencing the cosmic benevolence of NAMASMARAN is; the erroneous perception of NAMASMARAN as an activity of neurotics. It appeared to be a prescription for elderly, inactive, pessimists, escapists and failed individuals. This perception is often strengthened by the literature, movies, and dramas on saints and also; the typical mood of bhakti sangeet (devotional music) and dhoon.
But NAMASMARAN is a panacea. It is for everybody, young and old, rich and poor, ascetic and indulgent, theist and atheist, scientific, and religious, active and passive, and so on.
NAMASMARAN is 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!
NAMASMARAN appears neurotic and is depicted that way; because we are petty, neurotic and cynical.
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STRESS AND PRALHAD: DR. SHRINIWAS KASHALIKAR
Posted by on Thursday, 8th March 2012
STRESS AND PRALHAD: DR. SHRINIWAS KASHALIKAR
Pralhad said:
PRAYENA DEVA MUNAYAH SWAVIMUKTIKAMA
MAUNAM CHARANTI VIJANENA PARARTHA NISHTHA
NAITANVIHAYA KRUPANAN SWAVIMUKTI EKO
NANYAM TADASYA SHARANAM BHRAMATONUPASHYE
Which means
Oh Lord, in general, most of the great saints, sages, yogis and rishis renounce the world, live in seclusion and observe silence in search of salvation/liberation for themselves.
Since you are the only savior for my billions of brothers and since they can not get salvation from anywhere else (in case I do not seek it from you for them),
I do not want to be a mean person to seek liberation for myself alone.
SHRIMAT BHAGAVATAM.
This is an extremely vital guidance because; though stress [and hence conceptual stress also] is a universal phenomenon, to start with; only a few fortunate ones would be able to understand and manage it. It is their privilege and DHARMA; to help others in Total Stress Management.
In this regard it is interesting to note that in these days; neither individual liberation nor individual stress management are possible; in isolation! They are intricately and inseparably bound with the liberation and stress management of billions others!
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INTRODUCTION TO THE GREATEST EVER MASTERPIECE ON THE PINNACLE OF HOLISTIC HEALTH: AMRUTANUBHAVA DR. SHRINIWAS KASHALIKAR
Posted by on Thursday, 8th March 2012
INTRODUCTION TO THE GREATEST EVER MASTERPIECE
ON THE PINNACLE OF HOLISTIC HEALTH: AMRUTANUBHAVA
DR. SHRINIWAS KASHALIKAR
Shaniwar; Phalgun shuddha 7 shaka 1932
Saturday; March 12, 2011; 11:25 am
Amrutanubhava means the indescribable experience of “being” beyond birth and death. It is the experience of “being” beyond body, instincts, emotions and intelligence. It is the experience of “being” “the field” encompassing “everything in universe from all eternity to all eternity; including space, time and consciousness i.e. ‘the contingent’!”
The Maharashtrian saint of 13th century Shri Dnyaneshwar Vitthal Kulkarni (Shri Dnyaneshwar Maharaj or Jnaneshwar Maharaj or Dnyanoba Mauli); wrote this all time masterpiece, which can be described as the cosmic consciousness crystallized into words, which in turn; blossom the careful, discerning and intense reader himself or herself; into eternal cosmic consciousness!
He actually dictated this ‘fountainhead’ of super life to Shri Sacchidananda Baba, who penned it; after completing the first masterpiece viz. Dnyaneshvari; the world famous commentary on Bhagavad Geeta; in similar manner; in compliance of the articulate inspiration of his guru (and elder brother) Shri Nivruttinath.
Dnyaneshwar (or Jnaneshwar) Vitthal Kulkarni (popularly, fondly reverently addressed as Sant Shiromani Shri Dnyaneshwar Maharaj or Jnaneshwar Maharaj or Dnyanoba Mauli); was born on the same day as Lord Krishna on Thursday midnight; the 8th day called ashtami of the second fortnight (vadya-paksha); of the month Shrawan in the year 1193 of (King Shaliwahan’s calendar called Shaliwahan shaka) i.e. 1271 AD.
He did not die! He voluntarily reassumed or re-ascended to his pure and free immortal state; amrutavastha; described in Amrutanubhava or Anubhavamrut; by entering and sitting in samadhi in an underground place; in a place called Alandi; (district Pune in Maharashtra state of India [Bharat]) in the noon of 13th day (trayodashi) of the second fortnight (vadya-paksha) of the year 1215 (Shaliwahan Shaka) i.e. 1293 AD.
This phenomenon is referred to as sanjeevana (ever enlivening, ever vitalizing, ever empowering, ever inspiring, ever blossoming) samadhi (the state of being eternal cosmic consciousness).
Amrutanubhava is in old Marathi referred to as Prakrut. Hence it is difficult to understand even for a person whose mother tongue is Marathi and/or who is well versed with Sanskrit. However it is not difficult merely by virtue of its language; but by virtue of its being truly beyond every possible reach of human genius.
One can hope to understand, appreciate and experience its purport by not only reading it with acute, pin point attention and concentration; but by actually getting submerged, dissolved and reunified into cosmic consciousness; through the practice of NAMASMARAN.
There are ten chapters in Amrutanubhava
The first is; Shiva Shakti Samavesha Namana.
When we reach the root of our consciousness we experience the inseparable two in one principles Shiva and Shakti. These probably correspond to yin and yang.
These are beyond space and time and barely reachable through individual consciousness.
In fact the individual consciousness begins to dissolve and allowing such dissolution of one’s individual consciousness into these cosmic principles is called NAMANA.
The second chapter is titled Shri Guru Stavana Kathana.
The chapter includes the praise and reverence to the guru of the author. In routine sense; the author and his guru lived as human beings. But going deeper one realizes that; they have been the beating heart of the cosmic consciousness.
Guru Stavana Kathana is narration of the surrender of individuality to the Guru i.e. cosmic consciousness, beyond the dimensions of matter, space and time and beyond languages of letters and digits and beyond all possible concepts conceivable human genus.
The third chapter is called, Wacha Runa Mochana.
There are four modes of expressions of an individual, which are called PARA, PASHYANTI, MADHYAMA and VAIKHARI.
Crudely speaking; these are originated from physical, instinctual, emotional and intellectual strata of individual consciousness.
The experience of transcending these is called VACH RUNA MOCHANA.
The fourth chapter is Dnyana Abheda Kathana.
Dnyana here pertains to pure knowledge or realization and embodies barrier less unifying experience.
This state of dnyana is beyond all the concepts of the very existence and on existence, origin and end and creation and destruction.
The fifth chapter is Sacchidananda Padatraya Vivarana.
Padatraya means combination of three words.
Sacchidananda (Sat-Chit-Ananda; Sat is eternal, controlling; Chit is vitality or sprit or light; and Ananda is ecstasy or bliss) is a word that is used to imply the experience of infinity in every sense.
It is indicated here that that the experience is beyond this descriptive semantics of SACCHIDANANDA also!
The sixth chapter is called Shabda Khandana.
It is proved here that every expression is a result of interaction between an individual consciousness and stimuli which are born from ever changing universe and hence the “experience beyond change” is independent of any word!
The seventh chapter is Adnyana Khandana.
Adnyana here; means absence or void or non existence. It is shown here that there is nothing like absence, void or nonexistence.
The concept of zero itself is a function of the descent of cosmic consciousness into transient individual consciousness and hence unreal in absolute terms.
The eighth chapter is Dnyana Khandana.
Dnyana when contraposed to Adnyana is rendered subjective and hence in an absolute state of consciousness there is no interaction of knower, knowing and knowable.
Hence the realm of knowledge vanishes in objective state of consciousness.
The nineth chapter is Jeevana Mukta Dasha Kathana.
Here there is depiction of a state of an individual who ceases to ‘live’ as an individual with respect to his or her body, instincts, emotions and intelligence. He lives in consonance with or inseparable from cosmic consciousness.
The tenth i.e. the last chapter is titled as Grantha Mahima Varnana.
Grantha is the book, Mahima means significance or potential and Varnana means description.
In this chapter; the author inspires and enables the reader to ‘see’ what invaluable cosmic bounties he or she is bestowed with; through this capsule of immortality articulated; in terms of the highest possible fulfillment or achievement of life for an individual and the whole universe.
======================================
One feels;
This book gives not merely the solution to the unperceived and perceived problems; but enables us to see the solution, empowers us to rise and be the solution and also reaffirms unequivocally that we ARE the solution!
One also feels;
What appears to have sedimented from the cosmic consciousness, timelessness and dimensionlessness, wordlessness, questionlessness, omnipresence and immortality; into individual consciousness, time, dimensions, words or semantics or terminology, questions, individual frame and mortality; respectively; is assumed as “I”!
The true “I” the GURU described by the word SACCHIDANANDA; eternally exists; irrespective and independent of anything and everything conceivable by any conceptual framework or experience; of existence and nonexistence!
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STRESS AND SHOONYA MANDALA: DR. SHRINIWAS KASHALIKAR
Posted by on Thursday, 8th March 2012
STRESS AND SHOONYA MANDALA: DR. SHRINIWAS KASHALIKAR
In the famous Maruti Stotra by Samarth Ramadas Swami; there appears a word “SHOONYA MANDALA”.
What is SHOONYA MANDALA?
We have to go deep within our experiences to understand and appreciate SHOONYA MANDALA and its relevance in our day to day life!
However; though we are taught to stand, walk, jump, run, talk, read, write and perform many skills; we are not inspired and guided to go deep within; and be ourselves! In fact we don’t seem to realize that such inspiration and guidance is even needed!
As a result; we live reflexly, superficially and casually in accordance with the stimuli impinging on us from environment inside and outside our body! This kind of life ignores and separates us from ourselves. This separation from ourselves; is the root cause of stress (conscious and unconscious) in individual and global life; effected through inappropriate perspective, policies, plans and actions; at individual and global levels.
The sinking experience of the temporary nature and vanity of such life; constitutes SHOONYA MANDALA; the whirlpool of zero! It is the experience of frightening darkness, loss, hopelessness, emptiness, and nothingness. We may experience it; although vaguely and ambiguously; irrespective of success and failure, richness and poverty, fame or otherwise.
This state sometimes termed acute or chronic depression; is linked and corroborated with central nervous activities, genes, neurotransmitter concentrations and complex and multifactorial influence of inner and outer surroundings. But we have to realize that all these factors are born out of being miserably separated from ourselves; and trapped in SHOONYA MANDALA the whirlpool of zero!
If we carefully search for the existence of zero, then we realize that existence of zero is only with relation to three dimensions and their influence on our brain. Absence of a particular entity (zero) has a limited meaning in terms of absence of that entity in that place at that time with respect to that particular observer. Actually; how can zero per se; i.e. nothingness exist? Any reference to zero implies presence of time, space, background or field and the observer and the activity of observation!
In fact; the origination of the concept of nothingness and its designation in terms of zero, have given rise to the dreadful concept of end and death. This constitutes the state and experience of the SHOONYA MANDALA; the whirlpool of zero!
SUPERLIVING the core of which is NAMASMARAN; involves conquering; the whirlpool of zero (SHOONYA MANDALA) and it’s by products; viz. the sectarian perspective, destructive and divisive ideas, lowliness, insecurity and fear; and the consequent petty actions. SUPERLIVING is being ourselves; the immortal blissful reality viz. the SACCHIDANANDA.
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