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आयुष्यातल्या असन्ख्य बर्‍या वाईट अनुभवानंतर जेव्हा जगण्यातले स्वारस्य निघून जाते तेव्हा फक्त नामच नवसन्जीवनी देते. तेव्हा नामाची महती पटते. नाम हेच संपूर्ण जीवनाचा हेतू, मूलाधार आणि ऊर्जास्रोत आहे हे पटते. पण त्यासाठी सुरुवातीपासूनच नामात राहणे आवश्यक आणि श्रेयस्कर आहे. म्हणून केवळ घराघरामध्ये आणि देवळातच नव्हे; तर शाळा कॉलेजामध्ये, रुग्णालयाअमध्ये, तुरुंगात, कार्यालयांमध्ये व एकंदरीत सर्वत्रच नामस्मरणाची प्रथा सुरू व्हावी यासाठी अनेकजण प्रयत्न करीत आहेत त्यांचे मन:पूर्वक अभिनंदन.

Attempted translation:
After several good and bad experiences if and when one loses the very desire to live; the NAMA alone provides the nectar of immortality. At this juncture one gets convinced of the importance of NAMA and of the fact that it is the "seed", "sustainer" and "source of all vitality" of life. But the prerequisite for this conviction; is the practice of NAMASMARAN right from the beginning. Hence; really I appreciate and heartily congratulate all those, who are trying to implant and establish the practice of NAMASMARAN; not only in the homes; but also in the schools, colleges, hospitals, dispensaries, jails, courts, offices; and everywhere!

SELF DEVELOPMENT : DR SHRINIWAS KASHALIKAR

The stages of self development, self blossoming or self realization are not clearly defined and hence most of us suffer from disillusionment, disgruntlement or delusions. Sometimes we feel helpless and sometimes we feel elated. We feel helpless because we do not know how much we have progressed and elated because we do not know how much we have yet to progress!

The span of the process of self realization roughly spreads from the inexplicable and indescribable restlessness to the indescribable “experience” of immortality.

Many activities and techniques are described for self realization. They are called SADHANA in Sanskrit, Marathi, Hindi and many Indian languages. NAMASMARAN is one of the simplest of such activities; and spreads over the entire life. It is also called NAMASADHANA. The other words; more or less synonymous with NAMASMARAN; are JAP, JAAP, SIMARAN, SUMIRAN, JIKRA and remembrance of God or true self.

To overcome the bouts of illusory helplessness and deceptive elation; we ought to recognize with greater clarity; the subtler aspects; inherent to the gross stages viz. BADDHA, MUMUKSHU, SADHAKA and SIDDHA of self realization.

1. Thus; all these stages are not actually water tight compartments. Thus we begin with the stage of BADDHA, which means completely governed by our body and instincts. There is no discontent whatsoever! There is almost automatic and reflexive behavior. But actually being human beings; there is somewhere in the deep subconscious mind; propensity (of which we are unaware) towards the realization of true self.
2. As we begin in our childhood; the practice some SADHANA (In India this is part of what is called SANSKAR and includes activities conducive to growth of consciousness; such as getting up at before sunrise, cleanliness, saluting parents, reciting hymns, pranayama, exercise such as SURYANAMASKAR etc); we create preferences. Thus as children; we start appreciating “good” and “bad”.
3. We live in the world of fantasy and belief that “good wins” and “bad loses”.
4. But still; there is perennial conflict of “good” and “bad” within us; throughout our childhood; because of the childish reactions born out of instincts of survival, habitat, herd formation, hunger, thirst etc; and emotions such as being pampered and cared for. Hence there are “mini wars” for trivial reasons! All these stages may be called BADDHA.
5. With the advent of adolescence associated with surge of hormones; there is emergence of new idealistic utopia, assertion of ego, assertion of sex, besides the other instincts. These may manifest as impulsive charitable and/or rebellious behavior, poetic emotional upsurges, romance with opposite sex, iconoclastic arrogance; and so on. This stage marks the beginning of MUMUKSHU. This word means the disturbing consciousness or awareness about the deficiency or void within! The search of the cause of this disturbing void begins!
6. The individual goes actively and enthusiastically; through the trials and errors of various charitable, rebellious, romantic and utopian sprees! He or she meets with several “successes” or “failures” and keeps getting excited and depressed.
7. Depending on the circumstances, one may pass through episodes of errors, mistakes, blunders, crimes to efforts towards, intense study, philanthropy, social activism and unusual noble deeds. But gradually the stage becomes marked by severe dissatisfaction and restlessness. It is at this juncture of utter helplessness; that one comes across an assurance, solace, guidance, morale booster, empowerment that begins to fill the void inside. This help is usually called divine help by the theists. The source; of this help in human form; is called SATGURU. SATGURU means the master who enables us to realize the true self or truth. It is essential to understand that even though the apparent ways of the different divine masters; may vary with respect to the details; their essential role is the same; and that is to enable the disciple to realize the true self! This marks the beginning of the stage of SADHAKA.
8. The individual begins to feel little bit but surely; “at home” in the guidance of the GURU. The inner progress takes further momentum. The intellectual clarifications of several questions begin spring from within. The buoyancy and the spirit of sharing increases. There is candid and often gullible expression of the experiences and comprehension of what is perceived as “truth”. This may be in the form benevolent creativity in music, paintings, poetry, literature; and even innovations in industry, trade, agriculture etc.
9. There is preponderance of feelings over instincts. Thus; we tend to “give” (VAIRAGYA) even if we are hungry or thirsty. We get involved in many philanthropic or revolutionary activities or both; but less impulsively and more accurately; than previously.
10. Gradually this stage becomes marked by preponderance of thinking (VIVEK) over feelings. Thus we become wiser. We become more aware of our drawbacks or weaknesses and begin to see the presence of evil deep inside; and not merely outside. We begin to see the ubiquitous nature of the obstacles in the process of realization of true self! The utopia of global welfare; on the one hand; and the bliss of self realization; on the other; begins to appear far more difficult and vast than our earlier perception. This is usually associated with our conceptual blossoming into holistic one. Gradually our ideas about every walk of life become more holistic and more conducive to self realization. As we progress; we become more and more objective in terms of experience of innate unity with entire universe and thereby conception of the perspective, policies, plans, programs and their implementation of universal benevolence. It is obvious that the nature of this process is not uniform and same. It varies with age, sex, occupation, physical conditions and so on. But; as a result of our holistic blossoming; our aggressiveness somewhat diminishes. We become more considerate about ourselves and others. This may be perceived as mellowing. But actually; we develop greater conviction in what we think, feel and do. This may be called courage of conviction or DHRUTI or DHARANA; and is associated with; zestful articulation of holistic education, holistic medicine, holistic health, and holistic solutions to universal stressors such as global warming, global recession, child labor, accidents etc.
11. The efforts however; are not met with projected results. There is a deep sense of despair. The despair deepens further; when the obviously false claims of supernatural experiences and pseudo-heroic sermons; preaching to be super-humans (master of SHADRIPUS); without any consideration to holistic perspective, policies, plans, programs; and their implementation; are hyped by media and masses.
12. Gradually we get freed from the attachment of; what we considered hitherto; as “our” or “their” concepts, ideas, creativity, mission; and successes and failures. We realize that it is the “divine or cosmic will” which got expressed through “us” and “them”. We begin to appreciate the scope and limitations of “our” and “their” role and accomplishments. Thus our burden begins to decrease.
13. Our individual whims and fancies and idiosyncrasies go on disappearing and we begin to be more and more tolerant towards the needs, likes and dislikes of others. We become more and more focused on the practice of SADHANA; leaving aside the other things; such as our physical and material needs and personal desires and dreams. Thus our habits, addictions and compulsions go on losing their dominance and grip on us.
14. The happiness begins to grow more and more independent of and irrespective of everything else. At this stage we have reached the door of self realization the stage of SIDDHA, which is beyond words. The SIDDHA’s life is characterized by “being connected with true self” and manifests benevolently to the universe by virtue of inspiring guidance; in; seen and unseen ways; in marching through the above described stages.

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