Namasmaran the healing ambroisa dr shriniwas kashalikar
This process of individual and universal blossoming; however; involves billions of us (as is being increasingly evident in many parts of world) and consumes us completely; to our satisfaction; and is not accessible to casual, superficial or mercenary approach!
Published on: Mar 3, 2016
Transcripts - Namasmaran the healing ambroisa dr shriniwas kashalikar
NAMASMARANThe Healing and Blossoming AmbrosiaDr. Shriniwas Janardan KashalikarIntroduction:Namasmaran (From Sanskrit: Nama = a (divine) name;smaran = remembrance); means remembering the name ofGod, either loudly or silently. This is called jaap, jap, jikrain Hindi and Urdu respectively. It is called simaran andsumiran.Namasmaran is a traditional practice of StressManagement; that is beyond exploitative, mercenary,commercial, professional and even philanthropictransactions. It is practiced in many religions; includingHindu, Christian, Muslim; etc. Namasmaran; by virtue ofits almost universal acceptability, simplicity, non-technicality and inexpensiveness has the potential to bebeneficial in stress management, to majority of people inthe world, irrespective of age, sex, occupation,socioeconomic stratum, race, religion, culture, ideology,
nationality. This is especially so, because; namasmarandoes not involve any stringent rules, coercive regulationsor crippling bindings such as; conceptual, intellectual,emotional, social, cultural and traditional. It does notinterfere with the customs or belief systems. Namasmaranis said to reorient us to our own selves, empower us andreenkindles our potential to blossom together! It is said torevitalize and rejuvenate us and catalyze the evolution andimplementation 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 ofGod, Guru, great souls such as prophets; and whatever isconsidered as holy e.g. planets and stars. It is rememberedsilently, loudly, along with music, dance, along withbreathing, in group or alone. Further, namasmaran iseither counted by some means such as fingers, rosary(called SMARANI or JAPAMALA), or electroniccounter; or practiced without counting. The traditionsvary from region to region and from religion to religion.The principle (hypothesis) underlying namasmaran; is to
reorient our physiological and social being; with our trueself and establish and strengthen the bond between; ourphysiological and social being; with our true self; andfinally reunification or merger with our true self! Sinceindividual consciousness is the culmination of everyactivity in life; and namasmaran is the pinnacle of orculmination of individual consciousness; namasmaran; isactually; opening the final common pathway to objectiveor cosmic consciousness; so that individual consciousnessin every possible activity gets funneled into or unifiedwith our true self!Thus namasmaran is said to be the YOGA of YOGA inthe sense that it is the culmination of consciousnessassociated with every possible procedure and technique inthe yoga that we are familiar with. It is the YOGA ofYOGA; also because it is the culmination ofconsciousness associated with all the activities in theuniverse, which it encompasses as well! It is YOGA ofYOGA because everybody in the world irrespective ofhis/her tradition and the beliefs; would eventually,ultimately and naturally reach it; in the process ofliberation. 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 thenatural and ultimate climax of every form of meditation;is remembering true self or merging with cosmicconsciousness effortlessly!It is said that namasmaran would certainly enlighten,empower and enlighten billions to evolve, guide andconsolidate; the global conscience and empower theglobal perspective, policies, plans and programs; andthereby usher in global unity, harmony and justice.We should not merely believe, disbelieve, imagine,conjecture, or theorize casually about namasmaran. Weshould not develop presumptions, prejudices, liking,acceptance, disliking, rejection or respect; and go intouncertainty, dilemma, indecision, wavering, andvacillations! 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-politicalactivities, agricultural activities, handicrafts etc. In viewof this; there is no basis that namasmaran can lead toglobal blossoming.True. There is no basis. Nobody can provide the"experimental and quantifiable" proof. We have ourselvesto practice, experience and verify.2. There is no demonstrable cause and effect relationshipto say that namasmaran evolves us into objective orcosmic consciousness or imparts global perspective.True. We can not prove that namasmaran evolves us intoobjective or cosmic consciousness; or imparts globalperspective! This is matter of verification.3. Namasmaran has no demonstrable influence onindividual or social life. Namasmaran is wastage of time.In fact; One may feel that namasmaran has benevolentrole, because of erroneously attributing the good changesin him or her; to namasmaran; when in fact; it couldactually be the other way round; that is; good changes inhim or her; have lead to him or her to develop interest in
namasmaran.This argument is because of inability to “see” anythingtangible and rather the addiction to believe in a thing;only if it is tangible! It can not therefore be refuted. It canonly be satisfied if the questioner exercises his or herfreedom 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 insociety; impossible to be ignored. There are manyillustrious examples such as scholarly saintsDnyaneshvar, Tukaram, Ramadas, Eknath, WamanPandit, Meera, Kabir; including Mahatma Gandhi.It is also said that if we have doubt about whethernamasmaran blossoms us into cosmic consciousness, orcosmic consciousness absorbs us into namasmaran; orcosmic consciousness some how is related tonamasmaran, or whether namasmaran has anything to dowith cosmic consciousness; then also there is freedom toblossom and experience rather than condemned to getburied in the sterile semantics! All in all, practice of
namasmaran and the experience associated with it; areinnate and beyond linguistic comprehension andcommunication; though the glimpses of its supremacy canbe described. We have freedom NOT to believe innamasmaran blindly; and provisionally accept, study,experiment out and experience!4. What is the sense in the claim that there is "activepeace" 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; throughnamasmaran. It can not be and need not be arbitrarilyimposed on oneself, because, even as it is pleasant tothose who achieve it; it is not usually imaginable andhence agreeable to those; who are engrossed in sensualpleasures.In fact we find it quite dreadful to be “freed” from these“pleasures”! This is a kind of “fear of loss”! We becomemiserable even with the thought of such “dreadedfreedom”! However if we think keenly, then we can (inthe course of namasmaran) imagine how sublime and
towering is this stage, why it is acclaimed in books likeBhagavad Gita; and why knowingly or unknowingly; weall tend to move towards it.5. Is it not true that namasmaran has nothing to offer inmaterial terms?It is true that namasmaran does not ensure any concretematerial gains as such. But it actually “converts” us fromour “seeker” status into a “master” status! We becomemasters of our petty selves! In fact this is the hallmark ofprogress in any culture; anywhere in the world.However; what sort of conversion we undergo; what sortof masters we become; has no tangibility. Practitioners ofnamasmaran say, "Having delivered a child and havingbecome a mother; need not be proved to others; or neednot be proved by getting certified from others. The motherknows it more than anyone else! It is her privilege! Thechange within us through namasmaran is accessible toexperience and not dependent for its validation on anywords and proofs!"6. Why is namasmaran ridiculed by many of us?
Namasmaran binds us in “something” non sensuous; anddue to our immaturity; appears to force us away from ourlikes and dislikes i.e. our ego. Since this is painful; weridicule it as foolish, escapist, nihilistic, nonsense anderratic activity.7. Is it not true that namasmaran is a kind of paranoidbehavior or slavish behavior?Initially; namasmaran gives us the feeling of submission,prostration, defeat, surrender, prostration by negation ofourselves. But actually this negation is of ego, and victoryof our true self. But since we do not realize this initially,we feel that this is an unpleasant and discomfortingparanoid activity, which is not true.8. What is the use of practicing namasmaran right fromchildhood?If we practice namasmaran right from childhood evenwithout much understanding; this subconscious learningexperience remains in our subconscious and is pivotal insetting us free from our lower self. Because of
namasmaran; we become oriented to our higher selvesand conquer the stress resulting from the dragging by thelower self. This is why we should provide or impart (byincluding in all the curriculums and daily routines) thepractice of namasmaran right from childhood.9. Is there any reason to believe that the world wouldunite and blossom?No. There is no reason to believe in anything. There is noreason to disbelieve; or waver and vacillate either! It ishowever a golden opportunity and privilege to practicenamasmaran and be free to “see” the world re-exploringthe hitherto imperceptible unity and blossoming together!!This is analogous to appropriate linking of the bogies of atrain; or assembly of various parts of a car; or evenconnection of various types of cells in a body!In view of above arguments against and in favor; thenamasmaran appears to provide a completely radical andholistic yet totally nonviolent, inexpensive anduniversally acceptable tool of stress management. Stressas such can be managed; but only temporarily andsymptomatically by many ways such as; shopping, taking
shower, swimming, skating, skiing, singing, slimming andmany such measures; which serve as at best; adjuvantmeasures.Selected Sources and References:1. Bhagavad Geeta: Preached by Lord Krishna onKurukshetra about 3000 BC to his esteemed discipleArjuna as compiled by Maharshi Vedavyas (the great seerand philosopher poet Vyas); chapter 9, chapter 10.2. "Dnyaneshvari" (A commentary on Geeta written bythe author between 16th and 21st years of his age;between 1285 to 1290 in Marathi, this edition publishedin 1986; by Swanand Prakashan, Pune);Author: Shri Dnyaneshvar; Chapter 9, page 252, verses200 to 210.3. "Dasabodh"; (A Philosophical tratise of 17th century inMarathi);Author: Shri Samarth Ramadas Swami; Dashak 4, Samas3, Pages 141 to 143.4. Biography of Sadguru Brahmachaitanya ShriGondavalekar Maharaj, in Marathi published by PrasadPrakashan Pune, on October, 3 1957;Author: Prof K. V. Belsare, pages 460 to 479.5. Namacha Nandadeep; (A book published in Marathi on
namasmaran)Author: Sadguru Shri Vamanrao Pai.6. Namachintamani: A Marathi treatise on namasmaranand its benefits.Author: Ramachandra Krishna Kamat.