NAMASMARAN AND STUDY OF GEETA
What is the background of the sharing of my perceptions of Gita? Why did I study Gita?
It gives me great pleasure to share these experiences and perceptions of my study of Bhagavad Gita. Obviously; this is neither a translation nor a commentary. I may not call this an interpretation also. This is simply, a sharing of my experiences and perceptions of Bhagavad Gita! For the sake of simplicity, henceforth I am going to refer her as Gita. Another interesting thing, which may appear queer, is; I prefer to refer to Gita as “she” and not it. Because Gita is much more than a “living” and “loving” mother!
It was in early childhood that I used to hear some chapters such as 15th; being recited by my brothers and sister.
During our school days I remember to have learnt some shlokas from Gita Dhyana and some shlokas from Gita proper. But I don’t remember the details.
After this brief encounter, all that I heard during my medical college days, from leftist friends was not in favor of Gita. But what I heard from many others was high acclaim for Gita.
But somehow I was involved in many things other than Gita and probably kept on groping in the dark for quite some time. May be, this was because study of Gita did not seem to have application in medical profession or social development; or because study of Gita wasn’t thought very important by leaders in different fields. Most importantly, study of Gita was not promoted enough by the local, municipal, state and central governments; in India; to attract majority of people and especially young minds! Study of Gita was not associated with any apparent or tempting incentive!
I must appreciate however; that there have been many voluntary groups trying to spread the study and message of Gita all over the world, even though I had not come in their contact or influenced by their activity!
But after coming to Mumbai, flame of curiosity was ignited and interest in Gita was aroused, probably because I had begun to revisit Vishnusahasranam and Namasmaran, and/or I was becoming increasingly aware of my inadequacies.
Apparently it was also because; I wanted to study something world famous and ultimate in every sense; so as to boost my ego! Hence I began the study of Gita.
But now it appears that there was much more to it than this. Whether I studied Gita or Gita herself made me study her, is a moot question and I feel; the latter may be truer.
When did I start the study? What were the early experiences?
When I seriously began to study Gita; about twenty years ago, I found many contradictions in her.
For example, in 4th chapter, Lord Krishna says in the same verse, (Chaturvarnayam maya srustam…) that he created four VARNAS and also; he did not create them! Also, even as Lord Krishna advocates the war (Tasmat uttishtha Kaunteya yuddhaya kruta nishchaya…2nd chapter, nirashi nirmamo bhootva yuddhaya kruta nishchaya… 3rd chapter, Yadahankarmashritya na yotsya iti…..18th chapter), he also upholds nonviolence and control of mind in most of the chapters e.g. (Ahimsa satyamakrodham.. 16th chapter, Moodhagrahenamatnoyat …17th chapter, ) as a virtue.
Similarly, Lord Krishna disapproves Arjuna’s arguments in 1st chapter about VARNA SANKAR, which means indisciplined and unrestricted marriages directed by mere
attraction; in different groups, (Ashochyanaiva shochastvam prajnya vadanscha bhashase.. .2nd chapter) he uses the same argument (Yadi hyaham na varteyam …and Utside yurime lokam… 3rd chapter).
In 2nd chapter his argument (Akeertin cha pi bhootani…, Bhayat ranat uparatam…, Awacchya vadanscha bahoon…. etc) about “what people would say”, appears to be too superficial and not enlightening or philosophical (Please refer; page 121).
One can quote many such contradictions and uninteresting arguments as examples; but that is not the purpose of this writing, because as can be seen latter, these apparent contradictions kept getting resolved in the process of study. Hence, the purpose of this writing is; to share exciting changes in my perceptions of Gita and myself and hitherto impossible; amazing revelations; which occurred as I went on studying Gita, in spite of the contradictions and uninteresting arguments!
Why did I continue my study of Gita in spite of the contradictions and uninteresting arguments (which at that time were “real” and not “merely apparent”)? Why did I go ahead even further to by heart her?
The reason why I kept on studying Gita in spite of the contradictions was; I sensed that there was something in Gita, which I was not able perceive. This sensing of something; which I was not able to perceive, kept on haunting me. I sensed that it was so precious that I could not resist myself! This was like an obsession of searching a secret treasure; in spite of difficulties and dangers! That sensation of something imperceptible in Gita kept on propelling me from within also! It was as if I was possessed by this sensation in and out!
In addition, I realized that I needed to correlate the shlokas or verses in different chapters so as to extract deeper meaning. This could have been possible only if I remembered all the 700 verses from different chapters, and contemplate on them, at any given point of time. This I thought was the only way to possibly resolve the contradictions; even while traveling or walking and without having to refer a book! So I started the uphill task (as I do not have the gift of very good memory) of by hearting Gita!
But frankly speaking, even as I am giving these apparently logical explanations, I had not quite understood why I kept on reciting and by hearting Gita, obsessively in spite of the contradictions!
It appears now, that Gita herself consumed my consciousness, without me being aware of it and kept on absorbing; my being in her!
Another reason for the persistence; (inspite of pains and agonies of frequent and serious disagreements); which was
beyond my desire or voluntary will, may be that; study of Gita has the roots in my previous birth. This study may be a continuation of what was left half way; in the last birth!

You may believe and appreciate this or discard as a flight of imagination! I leave it to your own perceptions and experiences!
But life actually encompasses the births and deaths and hence called ANUBANDHA and NITYAGA i.e. linked up and continuous! The continuity is evident in such phenomena.
Why did not I write earlier?
In the process of studying Gita; the thought to share my understanding used be very predominant. This may be a reaction of the excitement I derived from time to time from Gita or it may be because I thought; I have something to offer to the society! For this reason; I had tried to write on Gita about ten to twelve years back, but later I stopped halfway; as I was not quite satisfied and was not at ease; with my own interpretations, contentions and explanations, which appeared circular to me!
What is the feeling while sharing the perceptions of Gita today?
Not that I am sharing now, because I can claim to have understood Gita completely, but because, I am convinced that Gita enlightens us for the journey; that starts with ignorance, individuality; and timed mortal existence; and heads towards the destinations of self realization; universality and trans-temporal immortal consciousness; respectively! Or rather, it is because it is an urge to share something wonderful with the others, with whom I feel, I am united, irrespective of their caste, creed, religion, ideology, race, country and other characteristics; such as whether I know them or not!
I am keen to share this great treasure, because; at this juncture I see; that Gita deals with; 1) Molecular activities 2) Individual activities including various physical, instinctual, emotional and intellectual 3) The relationship of these with the society and universe and 4) The relationship of all these with past, present and future; and 5) The all encompassing cosmic consciousness i.e. the nature of our cosmic being.
I am enthusiastic to share because, though Gita does not deal with; the drudgery of enumeration and description of irrelevant peripheral details, she deals with the intricate principles involved in the intermolecular, inter-moment, interpersonal, international interactions and also the interactions at all the levels of consciousness. This may be termed cosmic dynamics or cosmic orchestra; including the role of an individual blossoming in it!
Do I understand Gita completely?
I have realized that I may not understand Gita, I may understand Gita partially, or I may misunderstand Gita. In any case it is useful; because; with the study of Gita, there starts the exciting voyage of enlightenment and blossoming!
Complete understanding of Gita is impossible, because it is trans-intellectual i.e. beyond the three levels of consciousness (SWPANA, SUSHUPTI and JAGRUTI, i.e. dream, sleep and wakefulness respectively) and four modes of communication (VAACHA) viz. PARA, PASHYANTI, MADHYAMA and VAIKHARI, i.e. roughly speaking; communication from the root of one’s existence without articulation(umbilical area), the primitive instincts communication (precoridal area), autonomic nervous system and neuroendocrine system (throat) and communication as articulated and spoken through central nervous activity (tongue, lips, palate etc) respectively. These modes of communication seem to express different levels of genuinity and varying distance from the objective truth.
What is the scope of the study of Gita in individual life?
However, even if I don’t understand Gita, due to above reason; I have the freedom and opportunity to keep on studying Gita and merge with cosmic consciousness to the
extent possible, and while doing so share the perceptions! I have the freedom to be empowered in the course of time; sufficient enough to relinquish at appropriate time; “my” then redundant; intellectual, instinctual, emotional and instinctual frameworks, material possessions and my body, happily and victoriously! This is akin to a blossoming flower; that emanates its pleasant fragrance (without reservations and any kind of pain or discomfort whatsoever) or a ripe fruit that drops from the tree!
What is the role of NAMASMARAN in the study of Gita?
Now before I go ahead, I must state here, that NAMASMARAN enabled the much necessary inner propulsion for continued study and “understanding” Gita to the extent possible; and Gita provided the paradigm shift and strong and stabilizing conceptual foundation that made it possible to adhere to apparently meaningless and unglamorous activity of NAMASMARAN! But most importantly it is the cosmic consciousness (Guru) that has made all this; i.e. study of Gita, Vishnusahasranam and NAMASMARAN possible!
Why wasn’t this published as printed book?
I am glad that it has been uploaded for free download and is being shared with millions, WITHOUT the delay caused by various formalities involved in printing, publishing advertising, transportation, shipment and marketing or selling of hard copies. This delay due to several factors such as motivation, interest, commitment, capability, dynamism of the printers, publishers and the people involved in marketing and sale; of hard copies is avoided! I am also glad that this electronic publication is independent of any influence of charity, donations, sponsorship. This is what I call the grace of God or the benevolence of the cosmic consciousness!
In as much as I don’t want to keep any copyrights; so that anybody in the world; could utilize these shared perceptions freely, I would also like to clarify that; just as well meaning use of these would aid in imminent universal blossoming; the plagiarism of this material in any form with vested interests and mercenary motives; would prove detrimental to the plagiarists and their readers; and hence to everyone.
November 4, 2009, 4:30 pm.
In what way was it a difficult proposition to study and continue to study Gita?
Like any individual I was also engrossed in the cacophony of needs, wants, passions, infatuations, goals, dreams and aspirations, for myself and the society, which I was conscious of, there was; in addition; an inexplicable and subconscious undercurrent that seemed to give incomprehensible twists and turns to my life; often beyond
my tolerance and forbearance and stirred me from deep within! Added to all this was; the challenge of study of Gita, in which there way no monetary benefit or any solution to day to day problems. Study of Gita had (and even today does not have any value) in medical curriculum.
There was importance in medical curriculum! This apparent irrelevance and non utility of the study made it difficult and often disturbing!
But even as it appeared to create turmoil within my intellectual and emotional framework; I could not get rid of it, till today, due to the possible reasons mentioned earlier!
What is the bond that Gita creates?
It is just in recent times that I have started appreciating that Gita has the nectar of immortality that is beyond individual consciousness. But till recently; I felt that Gita (who kills one’s subjectivity), imparted a dying experience! This is why at earlier stages I felt it was terribly frightening to study and internalize Gita! But even then, Gita immersed me in herself!
In past, I used to sometimes worship Gita and sometimes contradict her; without seriously studying! I often merely used some quotations from Gita for proving my point and to impress the audience and feel good with myself.
During my study in college and medical college I used get enamored by unusual terminology and bombastic uncommon words and feel elated. Many a times quoting Gita, added to this elation!
But now I know that I was merely; getting enamored or repulsed by experiencing the periphery; similar to enjoying or hating the fruit by tasting its skin!
What is the significance of reciting Gita?
In India, Gita is recited, chanted, by hearted by many. Earlier I thought this was stupidity or slavish mentality. At times I thought this was blind belief. But today I confess frankly that I was more immature at that time, than what I am today! Today as a student of physiology for over 30 years, I feel that Gita can especially benefit all the children in the world to develop and tone up their central nervous system (including the speech areas and speech articulation with biomedical feedback) and enhance their evolution during this life! This is true not merely for a child but for any and every person of any age in the world. This is true even if Gita is by hearted without understanding the intricacies, which one can appreciate at a later stage of development!
As a student of physiology, I am also sure that; by hearting of certain facts, meaningful hymns, philosophical or scientific sutras (e.g. those from Ayurveda, Gita, and Arithmetic), without questioning; lets the child build; the edifice of knowledge and then work on it. Up to a certain age there is no capacity in us to analyze and comprehend certain aspects of life and hence insistence on clarification should not be encouraged as it can act as hindrance in the learning. In fact by hearting even if the child did not understand the meaning is as essential; as feeding the baby, even if it did not understand the nutritive principles in that food!
While studying Gita I realized that questions themselves should not be discouraged, but encouraged, but it must also be clear that all questions may not be answered and if answered, the answers may not be understood. Hence insistence on clarification; as a precondition to by hearting; should not be encouraged.
What is the role of patience and humility in learning Gita?
Another point in learning Gita is; an approach with humility and patience. They are very important.
Besides, hidden meanings are not understood by casual reading and/or egocentric approach under the spell of egalitarian, utopian or any such philosophical thought.
Moreover; Gita cannot be appreciated if we are already prejudiced by individualistic trends or socialistic dogmas; often hidden under the guise of analytical fervor and/or scientific temper.
Patience (which is born from honesty, commitment and readiness to go beyond individual subjectivity and paradigms of every kind and sometimes called SHRADDHA) opens the doors to enlightenment and blossoming at individual and global levels!
What is the benefit from study of Gita?
Now I realize that study of Gita can empower a serious student of Gita to live with unconditioned acceptance, love and respect for every moment and situation, and work in consonance with nature; to one’s complete fulfillment and greatest satisfaction.
Gita enables one to blossom in such a way, that subjectivity gets shed off smoothly; while global unity and harmony begin to pulsate in one’s heart!
It is worthwhile to share with you here; that today I feel that; opportunity to study Gita is a one of the greatest treasure in my life for me.
November 4, 2009
9:45 pm.
How do we reconcile the socialistic and individualistic ideas with the principles of Gita?
During my first few years of study of Namasmaran, Vishnusahasranam and Gita, I was instinctively or intuitively feeling, that the essence of these teachings was not at all in opposition to the idea of social justice and material abundance; explicit in socialistic and leftist way of thinking. I felt strongly; that inequality and exploitation were aberrations; and in no way; teachings of Gita, Vishnusahasranam and NAMASMARAN (as sometimes erroneously thought even by me). I sensed the essence of Gita and Vishnusahasranam and the NAMASMARAN embodied the spirit; unifying the essence of the leftists, rightists, believers, nonbelievers and all others!
But it is after ongoing study that it became clear that being not equal can mean; merely being different and complementary (and not necessarily unequal in the sense of constituting antagonistic relationship of exploiter and exploited). Then I took it upon myself to further clarify the essence to myself and share it with others. Because; I had in myself (which were in the outside society), the leftist, rightist, individualistic, socialistic and good and bad elements; such as superficiality, pettiness, prejudice and ideological adamancy!
In what way was the study of Gita useful in practically realizing the ideals of life?
I was possessed by only one question: How to see more clearly and then show that essence of Gita,
Vishnusahasranam and NAMASMARAN; is the key to blossoming of all, irrespective of their identity viz. atheist, leftists, Hindus, non-Hindus, and others belonging to different cultural and socioeconomic groups?
I had sensed, as mentioned earlier, that Gita, Vishnusahasranam and NAMASMARAN had the best from capitalist or individualistic doctrines in terms of individual blossoming and the best of Marxist, leftist, socialist or communist doctrines in terms of global blossoming and welfare of all; and unite all streams in the society!
So, from this point of view, I wrote my comments or interpretations on Gita and Vishnusahasranam and Namasmaran, so as to highlight the innate unity and bring everyone together, irrespective caste, creed, religion and even socioeconomic group!
Did I get frustrated any time; in the process of studying Gita?
But as the time passed, I started realizing that even though my efforts were honest (according to me), they were subjective and incomplete. They did not convey absolute or objective truth and hence, did not match the demands of the time! But having not understood this enigma; I was really frustrated. I didn’t quite understand the subtle difference between subjective and objective perspectives. I was unable
to see how my efforts; admired by most readers; could apparently make no impact (in terms of socio cultural and politico economic conditions, to my satisfaction) on myself and the society!
How does Gita (or NAMSMARAN) help in overcoming the frustration?
But in spite of my frustration, I still felt quite strongly that my convictions if real; then must blossom the universe in every possible way at some point of time. So I was not too much vagrant or did not go too astray!
Gradually I began to realize that, even as my conviction was correct according to me, it could be more subjective and hence it was essential to practice NAMASMARAN with greater commitment and grow more and more objective. Having realized this onus my head, it became increasingly clear that it was useless and/or counterproductive to simply despise my own short comings! Because, self pity amounted to being suicidal, i.e. violent to myself!
Having accepted the NAMASMARAN as top priority, it also became clear that it was inappropriate to hate the shortcomings of the others. Because, that is being in a subtle way, violent to others! Thus, I stopped despising whatever was happening in the society which was unpleasant to me!
I realized that there was no sense in getting frustrated, feeling guilty, accepting defeat or blaming disagreeable activities and view points of others (theists, spiritualists, atheists, leftists, secular etc because I was a part all this some point in time). I also found no sense in feeling sad about the misinterpretations of Gita, Vishnusahasranam and NAMASMARAN by their worshippers and/or their detractors (because I was a party to this also!).
I also realized that, what is required, is blossoming together and empowering one another; through the study and practice of Gita, Vishnusahasranam and NAMASMARAN respectively.
I thought this would assist us to grow from within and actualize intellectual, emotional, instinctual and physical actions; in terms of globally nurturing policy making, planning, administration and implementation and engender individual and global blossoming!
November5, 2009, 10:00 am
What were the first impressions of 1st chapter?
Initially when I began to read Gita, I felt that I am reading a story of war. I was rather put off by the list of names and the description of conches they blew.
Later I read about the repulsion of Arjuna about the idea of war and violence and his arguments about the disastrous effects of war. I felt that there was nothing intellectual and it all seemed to be too obvious to be stated.
But I kept on by hearting it apparently; as a kind of exercise of memory and probably also to fill the void in me; and actually because Gita “swallowed” me as I have mentioned earlier!
I did not quite understand the exact meaning MOHA for long time.
Some said that Arjuna was afraid and some said that it was his love for the family members. Some felt Arjuna was right and some said he was wrong. But I never seemed to understand how this was related to the day to day problems in life of a common man and me; and why Gita was acclaimed as the greatest exposition of philosophy!
Some said that the description of war was symbolic and actually Gita relates to the higher self in an individual with lower self.
This seemed impressive but could not explain the relevance of Arjuna’s arguments about VARNA SANKAR i.e. haphazard and lawless marriages amongst different strata and groups in society and their ill effects.
How can we get clarifications to the doubts formed while studying the 1st chapter?
At this juncture; it is clear; that Gita actually deals with the individual existence, universe, the time and cosmic consciousness. She also deals with different stages of human development from SADHAKA i.e. seeker and SIDDHA i.e. enlightened individual and the various ways and techniques to attain the ultimate state of liberation.
Initially I used to feel that Gita relates to individual emancipation and hence felt that there was nothing in terms of solution for the welfare of world. This was because of the repeated description of STHITAPRAJNA (a person beyond the influence of painful and pleasurable influences in life) and absence of any reference to dream society! This could be because of my ego (not necessarily unjustified or condemnable, but not accurate either), which prevented me from seeing my unity with the universe and how the STHITAPRAJNA state was related to social welfare. Hence I could not see how Gita could help in social emancipation! In addition, the obsession and yearning that “I have to change the world for better” was the stumbling block in getting satisfactory solution from Gita!
Moreover; I was expecting some kind of a blue print for the universal welfare; and since I did not find it; I used to feel that Gita is individualistic and hence of no consequences for the global welfare. Naturally I was not quite in love with Gita. In fact I read and studied it with reluctance and as if because; somebody was pushing me from within to study it persistently.
Due to my honest (though subjective) concern; I was obsessed by global welfare, of which I had faint sketch in mind. But I was neither finding any reflections of the sketch in reality; nor was I completely convinced by it. I was probably looking for clearer blueprint in Gita. But since Gita does not give any such blueprint, I was rather getting depressed by reading Gita. Study of Gita was thus a kind of invited trouble!
However gradually; this turmoil began to subside; when I started to realize that the role of Gita is not to provide any blueprint; but to inspire the student to create a universal blueprint conducive to blossoming (in a most democratic) of everyone in the world!
What were the hurdles in the process of studying Gita?
Sometimes I thought Gita was produced on battlefield, sometimes I felt that it was not a creation of one individual. Sometimes I felt that many people have added different verses out of context and relevance. But these feelings did not deter me from studying Gita, because; these feelings had nothing to do with what I was looking for in Gita! I was really not concerned and bothered whether Gita was created by one or many and whether on battlefield or elsewhere!
Some people said that it was not proper to read Gita at home as it leads to conflicts in home and some people said that it was inauspicious to read it because it was read after some one’s demise. Although these views sometimes disturbed me temporarily; while studying Gita; they could not deter me from studying her!
I however felt that Gita was not very pleasant like a romantic poetry and did not generate elation or ecstasy. She seemed to ruthlessly remind unwanted, unnecessary and unrelated questions and problems such as those of war and death!
Arguments that Gita preaches violence and the opinion that she promotes inequality and exploitation appeared too superficial and based on casual reading with preformed notions and prejudices; though they harmed my enthusiasm to some extent.
Many people in the world alleged then and do so even today; that; Hindu scriptures such as VEDAs, SMRUTIs (Compilations of rules, regulations and practical techniques for social stability, growth and harmony) advocate inequality (and hence exploitation). This was because of the labor division that continued through generations, in a structured form. It is true that various influences such as military invasions and religious persecutions tore apart the fabric of holistic Hindu philosophy and way of life, into somewhat arbitrary, coercive and at times absurd traditions and conventions, but it does not render the Hindu philosophy as such; exploitative, outdated and counterproductive. These views create doubt and suspension in one’s mind even before a Hindu like begins to study books such as Gita.
Can Gita guide the world today?
I began to understand that Gita philosophy (the cosmic dynamics) reveals to us our position and role in the eternal orchestra and guides us to live to our fullest satisfaction; while simultaneously aiding the blossoming of the universe.
I realized that by studying Gita superficially one cannot see her potential to rejuvenate, regenerate and even revive the chaotic and turbulent human civilization all over the world. I therefore felt greater and greater need to explore the heart of Gita. I started getting as if haunted by a beautiful and barely seen blurred “melodious light” in the core of Gita.
Gita begins with the description of legions of Kauravas and Pandavas on the Kurukshetra. Thus Gita directly begins with the most crucial dilemma or tricky situation one can have in life viz. the question of life and death! All conflicts in life are concentrated in this situation! This makes Gita the ultimate counselor!
I now feel that; Gita deals with war of higher self with the lower self in an individual, where the lower self is attached to many likes and dislikes! This attachment is depicted in terms of attachment (like that for suicidal and destructive addiction) for the relatives even if they were social psychopaths. This attachment leads to despondent retreat to lower self and passive acceptance of and involvement in degeneration and decay of one’s own true self (and that of the universe). This is surrender of higher self to lower self, or surrender of higher self of the society to the lower self of the society, that is called MOHA of Arjuna, which I guess is common to most people in the world (which is why Gita is universal).
Gita simultaneously deals with the actual war also; because she looks at the individual and society in a holistic way. She conceives and teaches to appreciate that the condition of war within and our response to that war; naturally manifest in family and social life. If our response is of surrender due to MOHA then it is detrimental to an individual as well as the society.
I think, I can appreciate this (previously thought unwanted and irrelevant and hence unpleasant) unavoidable and eternal war within and out! In fact knowledge of Gita makes it clear that presence of this war and its comprehension is a golden opportunity to live in SWADHARMA and achieve individual and global blossoming! Strange (To state the war as opportunity) though it may appear it is true that this internal and external war is a product of evolution! Animals have no choice!
They neither can glorify their instincts nor can they condemn it! Neither are they endowed with the freedom to choose indulgence nor are they free to opt for abstinence! They do not have the golden opportunity to live in SWADHARMA as there is o conflict.
Arjuna’s response of MOHA is a response to inner war (that invariably manifests in the society)! Such despondent response to the lower self of an individual is invariably reflected in the form of a retreat to the lower self of the society i.e. psychopathic and detrimental elements in the society!
Gita not only depicts the individual and global despondency; but it also depicts; an intellectual explanation and justification of such despondency in the form of apparently sublime values and concerns; as advanced by Arjuna.
Thus Arjuna is dismissing the idea of killing teachers, brothers and other loved ones by forecasting the social holocaust in terms of the ruining of families and the exploitation of widows and mutilation of social discipline and harmony; leading to ill effects on the departed souls and the abyss thereof! Arjuna represents erudite but erroneous arguments! Thus Gita creates a strong case for individual and social mediocrity, individualism, pettiness, gullibility, defeatism, and despondency with intellectual explanations and justifications, which span from individual and social life; to even life after death!
It is at this point that I realized that Gita is unique in NOT providing an arbitrary blue print that upholds individualism or socialism; but enlightens the root of our being and provides freedom and blossoming of individuals and the universe simultaneously. This understanding has wiped out my previous reservations about Gita (of being individualistic or addressing merely personal needs or problems) and made me far more comfortable with Gita than I used to be earlier. I now understand that Gita is more personal and more social in true sense because she takes us to the core of both! This makes her really and absolutely accurate, just and totally democratic in true sense, which the individualistic and socialistic philosophical frameworks are not! I felt very happy for having persisted on the study of Gita and having come out of the limitations and inadequacies of individualistic and socialistic philosophies.
Through depicting the individual and social despondence (represented by ARJUNA VISHADA) Gita creates a ground for an eternal discourse to shun the individual, social and universal tendencies to sink and decay!
Gita enters into 2nd chapter and then offers the omnipotent and omniscient panacea to such despondence and decay that surfaces repeatedly in the human civilization throughout history; from millennia to millennia and time and again; from the very source of eternally provident and rejuvenating cosmic consciousness!
November 5, 2009; 10:00 pm
How is MOHA a universal problem and the resurrection from MOHA a universal solution?
After creating a strong case for the despondence; like a devil’s advocate; in 1st chapter; the propounder of Gita straight away proclaims in 2nd chapter; the aphorism that you don’t die!
This aphorism can cause a massive shock for any serious reader and I was no exception. Isn’t it natural that normally our mindset cannot understand, agree, believe or realize the concept of immortality of soul?
I however; kept on reading it, but without really understanding, agreeing, believing and of course realizing! In fact this discussion in 2nd chapter made me feel miserably torn in two conceptual premises! Neither could I agree with the claim of immortality, which was beyond my comprehension and even imagination; nor could I felt that I was a complete mortal with no traces of life after the death of my body! I could never imagine myself discarding my body like “old clothes” or in; living in absence of the body, but I could not dismiss the claim of immortality also; because I “knew” (though I had not personally realized) that a) nothing is destroyed b) consciousness; thoughts, feelings, time, space, energy etc do not have the same kind of “existence”, “birth” or “death” and c) ‘beginning and end’ are human concepts; derived from the limitations of physiological state, consciousness, perceptions, thinking, feelings and the information processing in the neurons and their network!
Now I realize that such tearing off; of my conceptual premises lead to dialectical process breaking down the sectarian ideas and promoted evolution of the holistic perspective.
Arjuna has indicated his disgust for a war that involves killing of near and dear ones. He is selfless and has no interest in any gains from such a war that involves shading of blood of his teachers, brothers and other close ones. So Arjuna is NOT afraid of war like a timid creature, but his conscience has paralyzed him! Arjuna like any sensitive, honest, brave and conscientious individual despised the killing of his brothers. I am sure that any sensitive and conscientious individual would relate with the plight of Arjuna; because it results from information processing through neuroendocrine, autonomic and central nervous systems; and hence is universal!
But having said that; as I went on studying Gita, it started becoming clearer, that human beings are not merely physiological; they are potentially much more than that!
November 6, 08:20 pm
After listening to Arjuna’s plight, Lord Krishna, who is cosmic consciousness, personified; (and hence can see; what others don’t; and can’t; and is conscious of what others are not); sees that Arjuna is not able to see the truth beyond the physiologically restricted sensory perceptions, like most people in the world! This inability to see beyond physiological boundaries (inaccurate perception), leads to faulty feelings arrogance or despondence (as that of Arjuna), and faulty actions (refusal to participate in war by Arjuna).
Lord Krishna notes that Arjuna has been paralyzed (inappropriate conation or response) due to inappropriate feelings (affect) resulting from this erroneous perception (cognition). This syndrome (actually universal) is called MOHA.
Lord Krishna therefore sets out to explore and salvage the human potential of Arjuna (and mankind) that has been paralyzed and wake him to his immortal self, (and thereby rectify cognition, affect and conation) from the despondent slumber of physiological confinements. Lord Krishna does this in a step by step manner, with different explanations.
As a friend, philosopher and guide; he disapproves Arjuna’s response as totally unbecoming for Arjuna. He declares it as totally inappropriate and impotent!
He explains to Arjuna that love and attachment to the bodies of all the warriors representing sociopathic elements; (by virtue of dominance of lower self in us; which clouds our perceptions, vulgarizes our feelings and deteriorates our actions) is inappropriate. Such wars keep repeating in the societies (between socially benevolent elements and sociopathic elements) and also in the individuals (between the lower self and the higher self).
Lord Krishna shows that waking up and rising to one’s immortal existence engenders the appropriate actions and one should not get deterred by any considerations born out of MOHA.
Lord Krishna further clarifies, that the warring factions and the war (which also goes on in the individual as well as in the universe); had beginning and end but its core (cosmic consciousness) is immortal. Arjuna (and we all) should realize it (by evolving through the various means described in scriptures such as NAMASMARAN), and express himself enthusiastically with all might, in such wars (outside and inside)! These outer and inner wars are actually considered as golden opportunity, because, animals do NOT have such a choice to fight against the forces of darkness (within and outside).
This is called DHARMYA YDDHA (one which is in tune with cosmic principles and hence inevitable; and NOT religious war) because it is in tune with as well conducive to reach the cosmic consciousness. This is similar to clinically accurate surgical treatment; which can be required for the health of the whole body (and society) and is totally different from indiscriminate violence or indiscriminate nonviolence, born out of ignorant and subjective premises.
It has to be remembered that throughout hereafter; Lord Krishna keeps describing how one can conquer (not coercively suppress) the physiological (individualistic and petty) elements in body (which mar the consciousness and cause MOHA). He further also shows that uninterrupted (conscious) union with immortal soul is called YOGA; and the actions born through it are accurate, precise and appropriate; and in tune with the infallible cosmic principles! He enlightens Arjuna (and the world) that such state of being (in union with immortal consciousness) and actions springing there from (SWADHARMA); is called YOGA (which in essence is not different from TYAGA and SANYASA).
Lord Krishna guides Arjuna about this state and assures him that this state brings peace (for that individual and the universe) even in the face of bodily death.
Since Lord Krishna talked so much about this state of union with immortality, which makes us desireless; the next question would be “Why not remain united with the immortal and be peaceful, instead of warring?”
Arjuna asks this question in the 3rd chapter.
How are Gita and NAMASMARAN complimentary? What do we gain from them?
But before I go ahead to 3rd chapter; and share my understanding (?) about Gita, I must make it clear, that study of Gita, Vishnusahasranam and NAMSMARAN complement each other tremendously.
I have a feeling that NAMASMARAN; which I call a mega-fusion, a mega-process; or a mega-fountainhead; is sure to absorb the whole universe in itself i.e. immortal cosmic consciousness and in turn, as and when consciousness adequately blossoms in an individual through NAMASMARAN, the concepts of immortality in Gita would become tangible! The vice versa could also be true!
It is this awakening to one’s immortality; that I think; Arjuna (and the people of world) could gain from Gita; and that is more precious than anything else in the world; and even the world itself!
November 7, 2009; 12:10 pm
How easy is it to realize and practice SWADHARMA? How is it relevant to behavior of an individual, family and society?
In 2nd chapter Lord Krishna declares the aphorism of immortality of the core of universe and individual; and human potential to realize this core that embodies cosmic consciousness.
But Arjuna (and student of Gita like me) cannot experience the immortality right away!
Lord Krishna therefore (apart from explaining the ways to rise and conquer the obstacles in the way of reaching the cosmic consciousness) gives other supportive arguments to emphasize the importance of SWADHARMA i.e. behavior born from the state of union with cosmic consciousness.
Thus Lord Krishna indicates to Arjuna that the greatest value in life is SWADHARMA (and not some so called spiritual or material achievement, so called and often hyped miracles and mere material abundance respectively) and hence any person who goes astray (due to his subjective; whether individualistic or so called religious/socialistic; paradigm) from this SWADHARMA; is bound to be ridiculed as coward (Akirtim chaapi Bhootani… and Bhayat ranat uparatam, 2nd chapter). This essence of value system is the eternal glory of Gita that has been revitalizing mankind from millennia to millennia!
Further, Lord Krishna reiterates that all the efforts of human civilization e.g. VEDAs are essentially born from
and culminate into cosmic consciousness; and get expressed through individuals according to their constitutions. Those who know this; are always connected with the cosmic consciousness (YOGA); and do not get distracted by the illusive results (success or failure) and those who do not know this; get cut off from the cosmic consciousness and their perceptions, feelings and the quality, methodology and the elegance of their actions get marred. They develop the illusion that their limited existence is the doer of everything; (treating the subordinate as master); and vacillate between pride and pain from the changing results of their inappropriate actions.
The 2nd and 3rd chapters begin with Arjuna’s reluctance to participate in the war, and remain contented without bothering about the gains of a bloody war!
But Lord Krishna identifies the subtle nihilism, cynicism or pessimism hidden in this attitude. He identifies this darkness and drives the point; that such “ascetic” extremism is suicidal for the individual and the society and not conducive to liberation!
Lord Krishna guides Arjuna in 3rd chapter, (Na hi kashchit kshanamapi…) that, it is impossible to live without action. (Isn’t it true that irrespective of whether we want or not, billions of biophysical and biochemical activities go on in our body and mind? Isn’t it true that even for the universe and universal consciousness this is true?). He clarifies that anyone who tries to live in inaction, deceives himself or herself. The only way to liberation is to practice SWADHARMA.
Lord Krishna says, whether the cosmic consciousness expresses itself in actions through you, or through the actions you reach the cosmic consciousness; both are essentially not different. The first is called JNANAYOGA, where apparently consciousness is predominant and latter is called KARMAYOGA, where apparently; the actions are predominant. Thus the actions which spring from the cosmic consciousness (e.g. as a result of the practice of NAMASMARAN), are the ones which lead to realization of cosmic consciousness also, and hence are called liberating or freeing actions (SWADHARMA)!
Lord Krishna then highlights the cycle of nature in which universe manifests from and again dissolves into the consciousness and suggests that when the society and the individual conform to the innate principle of nature, they blossom together.
He also points out that those who don’t conform to these principles, never blossom themselves and also become obstacles in the blossoming of others. This happens because of their being overwhelmed by their own subjectivity (individualistic, religious bigotry or socialistic whims and compulsions). This can happen also because of
the superiority or inferiority complex developed about their environment, conditions and apparently (due to sick value system) unglamorous or despised nature of their SWADHARMA.
Lord Krishna elaborates that since everybody is not exactly the replica of another person and the constitutions are different; the external nature of SWADHARMA varies. He reiterates; that even in such a situation; it is important not to get bogged down by the deceptive external and internal influences and persist on one’s SWADHARMA, even if one has to die in return!
Initially this appeared a bit harsh. But when I keenly thought over, I realized that living devoid of
SWADHARMA is itself like death! Hence SWADHARMA is preferable even in the face of death, because it is the only express highway of individual and global blossoming!
November 7, 2009, 3:30 pm.
How to appreciate the universal, transtemporal and relevant nature of SWADHARMA?
In the 4th chapter, Lord Krishna expands this concept of SWADHARMA and informs Arjuna that this is the knowledge that has run through generations and millennia.
Like any physiological individual, Arjuna also doubts Lord Krishna’s statement and then Lord Krishna reveals to him His immortal and true nature and that it is He (cosmic consciousness) that keeps reincarnating and re-manifesting; as and when the universe becomes oblivious of Him. (I feel that this is true in an individual, society as well as universe!).
Lord Krishna asserts; that he manifests (through rising consciousness in an individual as well as society) and annihilates the demonic and devilish forces of darkness, (inside and outside) which obstruct the blossoming of individuals, society and the whole universe. He also reiterates that one, who realizes this, (either is united or) unites with the immortal consciousness!
After revealing His cosmic nature, Lord Krishna elucidates how from the consciousness; different VARNAs i.e. four salient characteristic personalities manifest (though the consciousness does not produce them; in the physical sense of that word) and how they function! This is like involvement of space (in this case it is not mere physical and nonliving space because cosmic consciousness is like living or superliving space that encompasses everything!) which is essential for world activities, but does not directly participate in them.
He also states that people work according to their stage of evolution; through different yajnas, pranayamas, and humble dialogue with a guide and reach enlightenment.
Lord Krishna points out how the conflicts between upper and lower nature can sabotage one’s progress and assures that SWADHARMA or YOGA liberate the individual (and society and the universe) and hence appeals Arjuna; to get rid of any doubt whatsoever and tread the path of SWADHARMA single mindedly.
November 8, 2009 11:30 am
What is the difference between SANYASA and YOGA? How are they relevant to common man’s life?
In 5th chapter the discussion begins with a doubt; about the choice between SANYASA and YOGA.
I think the word KARMA SANYASA (Sanyasah karmayogah cha nih shreya sakarvibhau tayostu karmasanyasat …..) here, pertains to renunciation or asceticism; i.e. departure from all the day to day activities required for the normal family life and social life and YOGA pertains to participation in these activities; by following SWADHARMA.
The meaning of SANYASA as explained in 18th chapter is renunciation of activities of personal interest. Individuals in the last years of life adopt SANYASA in India, i.e. give up activities of personal interest.
But the SANYASA for a common man would mean, giving
up all activities which are not embodied in the SWADHARMA. So any one; who engages himself or herself in SWADHARMA, invariably practices SANYASA by quitting everything; not included in SWADHARMA. Similarly YOGA for a common man would mean total, loving, committed and victorious involvement with all the skill and energy; in the activity included in the SWADHARMA!
Gita has reconciled SANYASA and YOGA. Both are complementary (because life is inevitably associated with renunciation of something and involvement in something at every stage of life.
Renunciation of something or other at different stages of life; is coupled with involvement in something or other at different stages of life. But renouncing in a swift and loving manner and not out of hatred or inertia; and doing the work without attachment to the fruit (in short vested interest or subjective considerations); constitute SANYASA and YOGA respectively. They culminate in cosmic consciousness; and the proportion of SANYASA may be more in one; and proportion of YOGA may be more in another; depending upon proportion of emotional and intelligence quotient and neuroendocrine and physical capabilities; thus constituting two ways suitable for two varieties of individuals.
Why should Arjuna repeat this question regarding SANYASA and YOGA; in 5th chapter again? How are they relevant?
The answer is; understanding supremacy of SWADHARMA is not adequate. Because, in spite of understanding; the inertia keeps on surfacing and prompting an individual; to escape from the worldly responsibilities; giving one excuse or another. In India; there were tides of ideologies glorifying irresponsible “asceticism” from time to time. Even today, there are various breeds of “spiritualism” and “SANYASA” spreading like pandemics in the world causing masses to move into irresponsible inaction, indolence and parasitism (probably as a reaction to harrowingly and violently stressful petty pursuits intermingled with fanatic ideologies of extreme individualism, extreme religious bigotry or extreme views of socialism)!

Arjuna’s repetition of the question underlines the importance, span and sway over the world; of such irresponsible “asceticism” and “petty pursuits”.
Lord Krishna reiterates the vital or shall we say life saving importance of SWADHARMA; for individual, social and global growth and blossoming. He confirms that SWADHARMA is more meritorious than “asceticism” in which one may conquer one’s petty selfishness; but can succumb to the escapist, defeatist and irresponsible indolence and inertia, which drags the individuals, society and the world into abyss of misery!
Lord Krishna makes it clear that SANYASA i.e. external renunciation (due to incidental cause) is usually impulsive and not true renunciation. Such renunciation is because of repulsion for day to day activities or SWADHARMA; (due self inflicting nature, SWADHARMA appears mediocre and unattractive; to them; though actually it can serve the purpose of blossoming one and all) that engenders misery.
It is true that some individuals are born more evolved than the rest and hence neither get interested nor get involved in the day to day transactions of family and society, because of enlightenment and not inertia. They like Adya Shankaracharya; renounce the world and accept SANYASA just as ripe fruit falls from the tree. Some understand and realize the true nature of the world through SANKHYA philosophy without going through the experiences a common man and may lead a life different from a common man e.g. Dnyaneshvar o Dnyaneshwar. Being aware of this, Lord Krishna clarifies that we should not get enamored or infatuated (and tempted to emulate) by the heroic nature of SANYASA and SANKHYA philosophy (due to our subtle escapist or lethargic nature) but stick to our SWADHARMA, because even as the SANYASA, SANKHYA and YOGA (SWADHARMA) look different; ultimately culminate into the same pedestal of cosmic consciousness!
Having said this; Lord Krishna elaborates the sublime characteristics of practitioner of SWADHARMA, which elevates the individual in a blissful state that is beyond physiological boundaries and beyond all petty and subjective considerations of life!
November 8, 2009, 4:30 pm
What are the practical expressions of SWADHARMA useful in individual blossoming?
In 3rd chapter it is stated that one who cooks and eats merely for his petty pleasures (which are actually detrimental to his blossoming) is a thief.
This is a very important aspect of Gita. Gita encourages individuals to be active physically, instinctually, emotionally and intellectually and according to one’s capabilities and skills, but with the goal of getting freed from the subjectivity and merging with the cosmic consciousness.
Gita states that; one (e.g. an intellectual or spiritual leader) should never dissuade (BUDDHIBHEDA) any other person; from his or her skilled and productive activities of livelihood; such as crafts, arts and other. One should in fact; encourage these and try to do oneself; all such activities in life; but with the sole aim of conforming to the absolute truth and universal blossoming!
Lord Krishna reiterates this even in 5th chapter.
In the 6th chapter Lord Krishna reinforces this point and describes certain ways by which man can merge with the objective reality.
He therefore makes it clear; right in the beginning that any one who works without attachment to the results, is a SANYASI and also a YOGI and not the one who does not do his duties (as prescribed by the scriptures with the intention of individual and global blossoming), out of escapism and inertia.
Just as He imparts the insight in SANYASA by pointing out the dangers of inaction and indolence and importance of getting rid from the results, He also espouses and elucidates the nature of YOGA, which in true sense means all activities done to merge with the absolute. This YOGA is impossible in presence of SANKALPA i.e. subjective (erroneous) projections or utopia! You can imagine that individual or subjective goals (SANKALPA); act as leakages and hinder the merger of individual consciousness
with the absolute consciousness! It is exactly like leakages in the pipes through which you cannot pump water to higher floors. So getting rid of these leakages (SANKALPA) is true SANYASA, without which YOGA is not possible!

Even though these concepts pertain to individual and global blossoming, they also make sense in day to day activities. Thus if you don’t depend on results; you can avoid self destructive responses (out of excitation or depression) to the results of your activities; and live life buoyantly!
But it has to be appreciated; that in everyday life action is usually associated with results. Thus some understanding and anticipation of results is bound to be and has to be there, so that you can perform the action elegantly and diligently. Gita upholds such continued improvement in technique by anticipation of results; from which your feelings and responses are not marred. This is emphasized in (Buddhiyukto jahateeha …yogah karmasu kaushalam) 2nd chapter!
November 8, 2009 7:pm
There are many postures, mudras, pranayamas etc apart from proper nutrition, sleep etc. which are important aspects of life, which ought to be cultivated right from childhood, so that YOGA becomes possible.
Lord Krishna does not elaborate in details on this, but suffice it to say that once the goal viz. self realization is identified and given topmost priority and importance, then one can adopt suitable techniques; according to one’s physical and social environment, conducive to reach the goal! This is very important because during development to save us from dangerous infatuations born from some aphorisms (e.g. Aham Brahmasmi, Brham Satyam Jagat Mithya), which tend to make an individual totally unrealistic and schizoid!
Lord Krishna reassures Arjuna (and everyone) that dedication and consistent study and practice make YOGA (the correct process and progress to self realization) possible. Lord Krishna also maintains that even if an individual loses his body before reaching the goal, his efforts are never wasted and realizes the YOGA i.e. progress towards self realization in the next birth, (he/she is adorned with the necessary qualities).
What are the pragmatic implications of YOGA in social life?

Lord Krishna also clarifies the importance of YOGA in terms of actual practice (which seems to beneficially evolve the physiology) rather than mere reading and understanding and further emphasizes the importance the focus on the goal viz. self realization i.e. complete submission of the subjectivity to Lord Krishna i.e. objective or cosmic consciousness.
6th chapter; (like the 16th,17th and 18th chapters) is important for any educationist, education policy maker, educational administrator, teacher or trainer in the world, so as to work holistically; because it outlines the actual factors which contribute to the process of blossoming, including diet and nutrition in brief!
It is easy to understand how this would have far reaching and beneficial impact on the world in terms of perspective, policies, plans and implementation; for individual and global blossoming, which is imperative today, because; no individual nation can grow or perish in isolation, without beneficial or adverse impact on the other nations; for long period.
The practical relevance of this is on policy making. For example, global reduction in the production of two wheelers and small cars; in preference to mass transport vehicles such as buses, has impact on global environment, fuel consumption, traffic jams, accidents, pollution, wearing out of roads, crowding of local trains (in metros) and so on.
If principles of Gita (the essential nutrients for individual and global blossoming) are imbibed and digested by decision makers of the world, then such globally beneficial policies can emerge in all the fields of life.
How does the description of cosmic nature (in 7th chapter) of the Lord help one to blossom?
In 7th chapter Lord Krishna narrates his omnipresent nature to Arjuna and indicates how only few realize this nature and how others do not realize this! He explains that he is the light beyond the physical light and remains unseen by eyes!!
November 9, 2009 11:30 am
In 1st chapter, there is depiction of subjective; and hence (inspite of being very conscientious); erroneous perception, feelings and response of Arjuna.

In 2nd chapter there is elaborate explanation of cosmic consciousness and contingent nature of physical existence of the nonliving and living world! There is also a detailed account of the characteristics of the individual who realizes this immortality and expresses accurate cognition, affect and conation.
It is obvious that; even as reading per se; is not enough to bring about the transformation in an individual and the world; the role of reading and understanding the “road map of blossoming” in the process of conscious evolutionary transformation of an individual and thereby the world; can not be denied.
The 3rd, 4th, 5th and 6th chapters describe the concept
SWADHARMA and some of the relevant techniques in brief; but which can vary according to geographical, historical, social, religious and other circumstances.
7th chapter is meant for reinforcing these ideas by pointing out how people in, crisis, need, greed or intellectual and emotional yearning may get attracted to the absolute truth.
In 7th chapter Lord Krishna reveals His omnipresent nature and indicates how He i.e. cosmic consciousness; is present in every visible and invisible aspect of the universe (including human hearts) and how only few realize this nature and how rest others; do not realize this! This can become clear to a discerning student; when he would appreciate the stanza elucidating how Lord Krishna is a light beyond the physical light and remains inaccessible to most!
Throughout 6 chapters; one finds the common idea of the rising of consciousness in an individual and the world; and thereby getting freedom from petty, mean and trivial but strong bondages. In 7th chapter there is endorsement of this and also further buttressing of this point by indicating how the cosmic consciousness encompasses every living and nonliving matter, energy, space and time; and how awareness of this enables one to reunite with this immortal self.

Naturally Arjuna would ask about the nature of the universe and relevance of it to human life. Thus cosmic dynamics is described by Lord Krishna in 8th chapter. Lord Krishna assures Arjuna that a person blossoms to get freed from the shackles of subjectivity and reunites with one’s true self, through the knowledge of inseparable bond between the cosmic panorama and the individual and their relationship!
But before we discuss this further, isn’t it important to clarify AHIMSA, which is indirectly discussed right from 2nd chapter?
AHIMSA i.e. nonviolence; appears in chapters many chapters apart from 16th. In my view this AHIMSA refers to negation or disapproval of indiscriminate violence committed under the influence of utter darkness of ignorance (a variety of subjective activities destructive to self, society and the universe) and also strong protagnosim of surgical violence committed to destroy everything that opposes the union with cosmic consciousness i.e. individual and global blossoming.
Unqualified and indiscriminate nonviolence is NOT advocated in Gita, which is clear from the repeated appeal by Lord Krishna to Arjuna (and every one) to participate in the war against darkness and destruction (outside and inside).
It is important to realize this; to avoid; perennial; schizophrenic state; of upholding indiscriminate nonviolence, (without being completely convinced) and practicing violence with petty selfish motives (again without being fully convinced).
In our society often indiscriminate violence is legitimately practiced by killing animals to eat (not for survival, but for the petty pleasure of gustatory pleasure (taste), killing
people of other countries for the so called out religious or ideological fanaticism, causing mass violence through adulteration, selling addictive, policies to promote alcohol consumption, use force to suppress peaceful demonstrations and protests, and most importantly unleashing many policies (in all the fields) detrimental to the blossoming of individuals and the universe.

If we understand that AHIMSA means NOT indiscriminate nonviolence; but; protection and promotion of everything conducive to individual and global blossoming and destruction of everything that jeopardizes the blossoming of individuals and universe, then it would resolve the conflicts in the minds of all young and old and everywhere in the world and promote practice of SWADHARMA and blossoming of individuals and universe.
If we keep on trying to uphold AHINSA as indiscriminate nonviolence, then it creates value crisis and semblance of schizophrenia (contrasting, conflicting and contradictory thoughts/feelings and actions); in everyone and everywhere.
What are the obstacles in the way of SWADHARMA?
I found that the prescription of blossoming and merging with the absolute consciousness through various techniques and through comprehension of the nature and interactions between the cosmos and the individual in 7 chapters; and practicing SWADHARMA;; are not as simple as they appear!
In daily routine we tend to get overwhelmed and confused or bewildered (and cut off from our true self) by the deceptive influences coming from our body, family, society, world and the products of all these in terms of literature, art, media, education etc. This makes the self realization (dissolving the subjectivity in objective truth) and self expression (i.e. SWADHARMA), which are mutually nurturing and promoting; very difficult.
The inappropriate perception generates agony and urgency to respond. But since the response is usually ineffective (because of not being in conformity or harmony with the nature) one becomes agitated and/depressed.
But one cannot “see” how and what would rectify the “perceived” pathos in personal or global life; and hence tends to enter in a vicious cycle of increasing distress.
No one seems to see (because of not practicing
NAMSMARAN and grow beyond the restrictive frame of subjectivity); how this holistic perspective can create the difference in different fields and hence become nervous, not realizing the agonizing plight of people in the world is due essentially to lack of holistic perspective and spirit of Gita, amongst the policy makers!
Hence in such a situation the prescriptions in Gita, or the simplest means such as NAMASMARAN advocated by saints and seers from all over the world, must be practiced with greater conviction so that the perception, feelings and actins get increasingly accurate! It is at this point that your SHRADDHA (which means unconditioned and totally selfless commitment, sincerity, devotion and dedication without any pett

NAMASMARAN AND KUMBHA

The Kumbha Mela takes place in four places in India viz. Ujjain, Nashik, Hardwar and Varanasi (Allahabad). The auspicious period repeats itself every twelve years. Millions of people collect and take bath in Ganga.

What is so special about this period?

The explanation of salvation from sins is inexplicable in scientific terms, because science does not conceive the meaning of “paap and punya” i.e. “sin and good deed” respectively.

The alternative explanation is probably as follows.

All paap or sin is that which takes us away from our true self, i.e. disorients us from ourselves and all punya is that, which enhances our orientation to our true self.

The Kumbha period, by virtue of the characteristic constellation (The specific constellation during this time is Sun enters the Mesha rashi, Moon enters the Dhanu rashi and Guru enters the Kumbha rashi) according to Indian or the lunar calendar) seems to influence certain and places and rivers on the earth; beneficially; making them conducive to orientation of our true self.

This is analogous to the help one gets from the wind while sailing. The external and internal environment when favorable, one can get reoriented to the true self and experiences self realization!

The Kumbha period (parva) probably signifies such a period full of benevolence!
It is essential to explore and appreciate the subtle links between human being and the universe and also the subtle changes in the rivers and the places; responsible for transcendental benefit; during this period.

The sociological, economic, microbiological and other explanations offered appear to be correct; but incomplete and simplistic.

It may be more enlightening in this respect, if we study the Indian calendar is called panchang (pancha = five anga= aspects or parts; viz. tithi, war, nakshatra, karan and ayan); further.

NAMASMARAN, CHARITY AND SWADHARMA
Like the deprivation of other instincts; deprivation of the basic emotion of love and affection; is also a cause of stress. Therefore; charity (dearness and affection) is logically one of the important measures of stress management!

The word “charity” has its root in the old French and Latin; and literally means dearness and affection. Thus the acts of charity give us gratification of fulfilling our need to express our affection; in as much as it benefits many people around us. This is why most of the religions and ideologies; have upheld charity as adorable value and virtue.

Being uncharitable, callous, crude and indifferent to the needs of other people; is actually being blind to our own heart; and suffer from stress; and infect and inflict others! Being uncharitable; is being violent to ourselves and also to others.

Having said this; is being charitable enough to manage stress totally?

This is an important question; because we live in a period; when our charity is usually adulterated knowingly or unknowingly with our petty motivations and/or gullibility. Thus while being charitable; we tend to extract political, social and other varieties of advantages; or get cheated!

But; even if charity is unadulterated; it cannot evolve us; from being fraudulent, corrupt, exploitative, cheating, swindling and so on! We do not really blossom from within; by practicing mere charity!

Charity in itself; being a palliative; though egalitarian and commendable action (response, measure, solution); does not reach and act on the roots of the social and political stressors (evils) viz. sectarian perspectives, policies, plans, programs, administrative machinery, laws, rules, conventions etc, which continue to produce stress; at individual and global levels and harm us.

This is why; practice of charity even if it is sincere; cannot give emotional gratification to the discerning individuals, who are often suffocated in absence of charity; but feel cheated (as and when their charity is misused) by the practice of charity! However; if we are oblivious to these facts; charity may pamper our ego and we develop patronizing attitude with inflated ego.

Different kind of charity is involved in subsidy, free health care, free education, reservations on the basis of caste. It is generated and nurtured and proliferated; by consensus born out of motivations, temptations, meekness, lassitude, indolence, parasitism, irresponsibility and vengeance!

In turn; we get addicted to “live as liability on the others; by exploiting “the dearness and affection and Herculean efforts; i.e. others’ charity”! We begin to despise work; sincerity, accountability, service, dedication, merit etc. and keep on taking pride in asking for or begging for more at the cost of others; as if it is our right! We go on growing as beggars and seekers. In the course of time we begin indulging in poisonous propaganda; unleashing indiscriminate violence and creating stress for everyone. This is worst mismanagement of stress; and harmful to us as well as others.

The government, which adopts such populist policies; harms the society in terms of throttling holistic blossoming of one and all!

Thus whether we do charity; or get benefited by someone else’s charity; we have to realize that; mere charity is not sufficient and in fact proves to be counterproductive; in the long run. Many examples can be given to prove this point.
This scenario of failure of “charity” in every way; is evident in the increasing number and lengths of queues of helpless and pathetic seekers; in front of many public hospitals, restaurants, temples, churches, mosques, shrines; for charity; in India.

In summary, charity in the long run; throttles us; in pride, arrogance, condescending attitude, bloated ego; or beggary, parasitism, meekness, and irresponsibility and antisocial indiscriminate violence!

In some situations; charity could be the only and essential solution; for individual gratification and social relief; e.g. accidents, natural calamities, droughts.

What is the alternative to charity?
A holistic perspective, policies, plans and programs; for fulfilling our physiological needs such as procreation, hunger, thirst, locomotion, living in our habitat, living in our herd, parental care, working; love for the peers, respect for the elders, kind care for the weak and handicapped, and dispassionate, selfless and surgical violence against malignant indiscriminate coercion and violence (punishments and PRAYASHCHITTA); embody the refined form of charity!
This is SWADHARMA. It is an appropriate solution in the form of proactively allocated (individually and globally blossoming) duty; to different individuals; at different stages of life; according different personal and social relationships, different seasons and different auspicious days! Through SWADHARMA; our subjective feelings, fancies, idiosyncrasies, whims and choices evolve into objective ones; and blossom in globally beneficial motivations and actions.

The importance of SWADHARMA is that it does not give rise to bloating of our condescending attitude and ego on the one hand (givers); and destruction and/or humiliation of our self esteem; on the other (seekers)!

In Hindu culture that I am aware of; the SWADHARMA has been in practice; in the form of various responsibilities or obligations; conceptualized as “paying off loans or debts”. Debt is called RUNA in Sanskrit. Repaying these loans e.g.” PITRU RUNA (debt of father), MATRU RUNA (debt of mother), and SAMAJ RUNA (debt of society); is called SWADHARMA. SWADHAMRA is further clarified with respect to relationships. Thus who should do what and how; to repay these debts; is detailed! Thus there are PUTRA DHARMA (the sacred obligations of a son), MATRU DHARMA (sacred obligations of a mother), PITRU DHARMA (sacred obligations of a father), RAJA DHARMA (sacred obligations or responsibilities of a king).

This DHARAMA prevalent in the different stages of life; is called ASHRAMA DHARMA. Thus the DHARMA in student stage is that of (BRAHMACHARYA ASHRAMA), married family person’s stage (GRUHASTHA ASHRAMA), retired stage (VANAPRASTHA ASHRAMA) and stage of transcendental renouncement or renunciation (SANYASA ASRHAMA).

Thus; a BRAHMACHARI student is expected to observe austerity and celibacy. He is expected to dedicate himself; or herself to study; and grow in holistic perspective, thinking, feelings, instincts and actions. Celibacy; or even the attempt to observe celibacy; reduces the menace of AIDS, other sexually transmitted diseases and problems of unmarried mothers. It also helps to channelize attention towards sublime aspirations. It presumably helps us; to overcome the dragging force of our petty temptations, diversions; and distractions from physical, sexual and material pleasures.

The GRUHASTHA or family person has the sacred duty of offering hospitality to a guest (ATITHI). The ATITHI institution served a benevolent purpose for the society; as a pilgrim, a trader, an entertainer, a social scientist etc. This is useful as a uniting force amongst the people in different places. This helps in broadening our mind and behavior; thereby overcoming our tendency to safeguard merely our own petty interests. GRUHASTHA helps the institution of ATITHI in uniting and harmonizing society.

The stage of retired life and the stage of renunciation (VANAPRASTHA and SANYASA) were characterized by consultative activities. The VANAPRASTHA and SANYASA; implied; being promoted to impartial judgments, instructing in day to day routine and providing guidance in spiritual quests. There is no escapist or self depriving connotation in any of these; and in any way.

The concept of SWADHARMA is akin to the role of a cell in maintenance of internal environment i.e. homeostasis. Thus just as a cell participates in homeostasis in subservience to the health of its own; and of the organism; similarly an individual participates in social homeostasis; by subservience to his or her own; as well as the health of the society.

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 of these; characteristic to our field.

To put it more explicitly but broadly; a doctor would work for the advent of holistic medicine, a lawyer would work for holistic laws which would provide not merely punishment but PRAYASCHITTA (opportunity for one’s individual and social welfare), an educationist would evolve holistic education (which nurtures spiritual, cognitive, affective, psychomotor and productive domains of a child); in terms of policy making, planning and implementation.

This is the evolution from CHARITY to SWADHARMA through NAMASMARAN (which Lord Krishna and the other seers have intensely and earnestly advocated for millennia) and is the core of the Total Stress Management that can eradicate the evils such as; child labor, begging, slum dwelling, pavement dwelling, diseases, handicaps, pollution, corruption and so on!

It has to be reiterated that NAMASMARAN; can work far more benevolently; than what has been conceived and articulated here.
NAMASMARAN BEYOND ALL STRESS
The source of thoughts, feelings, instincts and the life itself is called God, NIRVANA, MOKSHA, BRAHMA etc. This source is variously described as being the source of universe, energy, space and time; and as; omniscient, omnipotent, omnipresent, NAMA or GURU. This immortal blissful source of everything; triggers; the spring of universal spiritual dynamism, thousands of holistic concepts, thousands of creative activities and thousands of missions; through His omnipotence!
He pulls us towards Himself; through the endowment of the universally acceptable and practicable potent mega process NAMASMARAN (JAP, JAAP, JIKRA, SUMIRAN, and SIMARAN; i.e. remembering and/or reciting name (NAMA) of God). He empowers us; to practice NAMASMARAN, evolve holistic concepts, dedicate for global welfare; in spite of our weaknesses. .
When we begin to experience this; we realize the contingent, subjective, trivial and evanescent nature; of the so called great forces and powers; and obviously also; of “our” concepts, “our” feelings and “our” life itself! We become humbler and begin to practice NAMASMARAN more thankfully! We become increasingly free of anxiety, worry and fear! This is the successful beginning of going; beyond all stress!
NAMASMARAN, YOGA AND STRESS
One of the causes of failure in stress management; is; reducing the concept of yoga; to mere physical postures, breathing techniques, kriyas and dietary control. This trivialized yoga; is hyped, sold and purchased; for petty 'gains' and/or sickening gratification of ego!

This way we cannot manage the individual and global stress; which is in the form of deception, deceit, delirium, delusion, despondency, despair, defeat, degeneration, degradation, destruction and devastation!

However; we need not condemn others or ourselves for this. Instead; we should use this great opportunity; to explore, understand, appreciate, practice and propagate yoga which is a process of evolving and practicing;
1. The perspective of global unity and harmony,
2. The thoughts and policies of global welfare,
3. Motivation and concern for global welfare,
4. Mutually satisfying instincts,
5. Activities conducive to individual and universal blossoming; through; NAMASMARAN; practicing the other measures, procedures and techniques (including those in hathayoga); as adjuvant
NAMASMARAN AND STRESS IN EMPLOYEES AND EMPLOYERS
Since the stress is ubiquitous; it is prevalent amongst the employers and employees also. Quite a lot has been written on the relationship between employers and the employees. But because; the solutions provided; have not been adequately holistic; they have not proved effective. The conflicts and the stress have continued to plague us.

In today’s world; our relationships (employers and employees); are found to vary from company to mill, city to village, public sector to private sector, farm to quarry and from contract system to permanent employment. Our status as employers also has become quite heterogeneous and full of contradictions; in terms of priorities and interests. Often a particular policy financially benefits some sections of industries; while harms those of the others.

This is especially evident; where the financial benefits of exploitation of developing countries get passed on to the employees in affluent countries! There are contradictions amongst the employers and employees in different industries; such as weapons, service industries, alcohol, fruit juices, tobacco, health food products, drugs, fast (junk) foods, emergency medicines, cosmetics and edible oils. This is a challenge of global stress management.

We all need inner growth and objectivity on the one hand and holistic perspective, pacts, policies, laws, rules, planning and programs; conducive to such inner growth; on the other. This can help some of us (leaders, establishment or employers); to rise above pettiness; and some of us (the land-less laborers, child laborers) to rise above helplessness and apathy.

It is said that; this is possible; through; striving for the essence of classless society, which is holistic renaissance, through universal practice of NAMASMARAN (referred to as the indispensable light or oxygen for one and all). But intellectually we can only imagine this. For actual experience of healing ourselves and the ailing mankind; both materially and spiritually we need to practice, verify the vital role of NAMASMARAN and then promote it to catalyze our blossoming further.
NAMASMARAN AND POLITICS
Holistic understanding of corruption, Policy Making, Leadership and democracy, Imperialism, Mahatma Gandhi, Unemployment, Elections and Democracy, Revolutions, Accidents,
NAMASMARAN AND HOLISTIC UNDERSTANDING OF CORRUPTION
Some individuals are actually manifestations of pure consciousness. Their cognition, affect and conation (perception, feelings and responses) are beyond every personal or subjective consideration. They are objective or absolute truth personified. They do not die. They live truly and forever. For them; the universe is actually like a family. When and if they say it; it is not rhetoric. They are beyond every kind of discrimination. They are not fettered by religious, racial, national, regional and other prejudices. Their thoughts and ideas germinate to benefit the whole universe. Their literature and creative art have the canvas of the whole universe. Their passions transcend mere bodily gratifications and engender the blossoming of the whole universe. Their motivations and actions mobilize and realize the welfare of the whole universe.
Sadguru Shri Brahmachaitanya Maharaj Gondavlekar (1845 to 1913) was such a personification. I owe everything that follows; excepting the shortcomings; to Him.
Corruption
Corruption embodies; degradation of one’s perspective, thoughts, feelings and actions. Thus; the vision or perspective, concepts or thoughts, emotions or feelings, instincts or passions and behavior or actions; are degraded by the inner and outer surroundings or environment; and they in turn; influence the inner and outer surroundings or environment. This happens either consciously, subconsciously or unconsciously; i.e. knowingly or unknowingly!

Corrupt Perspective
Perspective is like the expanse of consciousness! Thus the normalcy of this expanse of consciousness i.e. perspective; is being universal! The degree of restriction of that expanse of consciousness i.e. perspective; determines the degree of the suffocation and throttling of consciousness, marking the beginning of corruption! Thus; the restriction of consciousness (perspective) constitutes separation from nature, world, countries, religions, regions, provinces, sects, linguistic groups, castes, communities, creeds, sects and even our own family and from our true self and embodies corruption!

This disease of corrupted perspective is subtle and hence not easily noticed. Since the medical systems today have not learnt to diagnose and treat the disease viz. “corruption of perspective”; they do not identify and treat this disease, which often inflicts the medical systems themselves!

Sectarian and corrupt perspective makes our thoughts, feelings and actions also increasingly mean, lonely, weak, inert, grumbling, intolerant, inconsiderate, resentful, vindictive and miserably selfish and pathogenic (many times concealed under deceptive glamour and glitter); and vice versa; for ourselves and the society!

The paradigms or premises; of the sectarian supremacy, racial superiority, financial expansionism, religious bigotry and fanaticism and so on (without concern for the well being of the entire world) constitutes corrupt perspective and highly infectious stress!

Corrupt Thinking
As the holistic perspective or normal perspective gets corrupted (diseased and degenerated); it becomes increasingly narrower, sick and sectarian. From this sick and sectarian soil of corrupt perspective, the sick and sectarian thinking, feelings and instincts germinate; and make the soil further sick! Everything holistic gets degenerated into everything sick and sectarian! The corrupt thinking and corrupt rationale; produce the coercive; international, national and local; laws, conventions, traditions, rules, pacts (formed without concern for well being of the entire world)!

Thus the racially discriminating constitutions, the legal discrimination on the basis of castes, legal yet unjust tax system/s to exploit certain section for the benefit of another section, the repressive laws against trade, shops and such commercial activities, the deceptive promotion of several harmful or useless products, various laws and rules with respect to unjust special economic zones and so on are examples of “corrupt thinking”! The present sectarian medical and education systems (conspicuously lacking in integration and productive domain respectively) also; are glaring examples of corrupt thinking.

The so called corruption (embodying mere financial scams, bribing and even other corrupt activities) is actually a visible superficial symptom of the deeper disease viz. corrupt thinking, which in turn is the crude symptom of deeper disease viz. corrupt perspective!

Corrupt Emotions
Corrupt perspective, corrupt thinking; corrupt the emotions and instincts; and vice versa!
The motivation behind the literature, art, media, movies, dramas, and advertisements and so on (serving the sectarian aims, petty objectives, and vested interests ingrained in the above intellectual themes; without concern for the welfare of people at large; or even at the cost of the welfare of people at large) constitute the corruption of emotions.
Corrupt instincts
Corrupt perspective, corrupt thinking, corrupt emotions corrupt the instincts and vice versa! Examples of corrupt instincts are; the indiscriminate unabashed exhibitionism, immodesty, pornography and so on.
Corrupt Actions
Corrupt perspective, corrupt thinking, corrupt emotions, corrupt instincts corrupt the actions; and vice versa. The actual laws, literature, art forms, media campaigns, movements, and such every activity in different fields; either organized or unorganized (without concern for the welfare of the world; or at the cost of the world) constitutes the corrupt actions.

Considering the universal expanse of the corruption and the stress associated with it; from the brief discussion above, it should be clear how corruption and stress are really ubiquitous i.e. not only outside but inside us as well!! The roots of the corruption thrive from the faulty perspective, followed by corrupt thoughts, emotions and actions.

Action against Corruption
Corruption probably cannot be eradicated, as it is a human weakness. Theoretically; even if it is eradicated today completely; it is going to resurge; through the new generations.
But it can certainly be brought down to “least troublesome” level. For this; we need to rectify, repair, restore, regenerate, rejuvenate and effectively blossom; the roots (which are infected by corruption); of our perspective, thinking, emotions, instincts and actions! For this; we have to break open the throttling shackles, restricting our consciousness and minimize the corruption of our perspective, thinking, feelings, instincts and actions!
This can be done if we study the scope and potential of NAMASMARAN; practice, verify and propagate it, if we are convinced; as a common minimum program for blossoming of an individual and the mankind.

Is this not happening at all?
It is happening.
Actually; many theists; practicing, promoting and propagating NAMASMARAN; as well as many atheists not practicing NAMASMARAN; may not have this perspective; but their actions; are complementary and hence contribute to global welfare; in terms of the fervor, motivation and driving force; and analytical, operational and technological capability respectively! Of course; they often do this unknowingly and are unaware of the fact that they are serving the cosmic plan!
But this is far from being enough.
For an effective Action Against Corruption; we have to take note of the qualities; by virtue of which corrupt people; have been proving victorious over holistic renaissance and superliving i.e. Total Stress Management!
The qualities of the corrupt people are many! Some of these qualities amongst many; are; dynamic leadership, clarity, focus, seriousness, courage, commitment, boldness, preparedness to face any consequences for their action, patience, shrewdness and planning. They have no weakness in terms of compromising with goal! They do not pardon anybody going against or astray. They are ready to take any risk and stake not only their own, but their family’s life in their goal.
If we introspect honestly; then we would certainly admit; at least to ourselves; that we lack many of these qualities. We lack dynamic leadership, clarity, focus, seriousness, courage, commitment, boldness, preparedness to face any consequences for our action, patience, shrewdness and planning. We lack backbone and keep compromising with our goal! While they do not pardon anybody going astray from their goal we not only pardon, but actually lick the feet of our friends going away from our goal of “action against corruption”! We are NOT ready to take any risk and stake nothing! Forget about life, we are NOT ready to give any time, energy or money for; what we call as our goal viz. Action against Corruption.
We can disprove all my statement, at least partly, even if we study and propagate the concept of Total Stress Management i.e. holistic renaissance or superliving (the core of which is NAMASMARAN) to merely 10 persons in a day only once; then in 10 days it would go across the whole mankind as a weapon for the action against corruption; as follows.
• 1x10=10
• 10x10=100
• 100x10=1000
• 1000x10=10000
• 10000x10=100000
• 100000x10=1000000
• 1000000x10=10000000
• 10000000x10=100000000
• 100000000x10=1000000000
• 1000000000x10=10000000000
In any case; Total Stress Management i.e. holistic renaissance or superliving (the core of which is NAMASMARAN); whatever be the semantics; is writing on wall. It is an incoming thing irrespective of our wish and will!! It is our fortune and privilege; if we understand and participate in it!

NAMASMARAN AND POLICY MAKING

NAMASMARAN helps an individual remain in the closest vicinity of truth. It is commonly understood (and basically correctly so) that truth governs everything in the universe.

One must also appreciate in this context; that in most of the places in the world; one of the aphorisms was that the king i.e. the policy maker and ruler is incarnation of God. It was traditional wisdom that expected the kings to conform to truth and make policies based on the vision or perspective sprung from truth. In Hindus this is called "Rajadharma". It is the same as accurate and benevolent perspective, thoughts and actions i.e. social duties of the king. In Hindus it was a part of traditional wisdom that the Rajaguru i.e. a selfless and scholarly guide with accurate vision; was assigned the task of guiding and helping the king in practicing Rajadharma or in other words, manifesting truth (will of God).

In today's time 'will of God' i.e. cosmic wisdom can be manifested through the process of becoming increasingly objective and holistic. Most of us have the opportunity to grow objective and holistic. This way; we all can attain the position, respectability and the sway of our conscience; on billions; and all the men in power; have the opportunity to grow more objective and holistic; and conceive and implement the programs, which are globally benevolent.

Actually whether a common person or a person in power; we all can attain a position in the realm of truth; through NAMASMARAN. This has been amply validated by saints and sages who have truly attained the positions of power and ruled the hearts of people, and this has also been exemplified by kings and rulers, who realized the truth and selflessly ruled in the interest of the people, in past.
Today; NAMASMARAN enables us; to rise above subjective and petty considerations and attachments. It enables us to perceive the need, direction and even a broad blue print; of universal welfare. It enables us to design policies, strategies and plans in our fields; empowers us to implement them. The world leaders in different fields can really be benefited (in every way; not merely monetarily) and in turn benefit holistically; the billions through the practice of NAMSMARAN, which is an omnipotent panacea to realize truth, to help the others to realize truth and to help the others to manifest it in their respective fields; so as to benefit the universe.

NAMASMARAN, LEADERSHIP AND DEMOCRACY

In democracy we all have a chance to be leaders and emancipate ourselves and others. More importantly; we have an environment where the public opinion can work as our conscience keeper and rectify our satanic fancies (coming in the way of our own and others’ welfare).

This is because of freedom of expression.

But in democracy; there is equal scope for the satanic elements (inside and outside), which are against the global welfare. They have a free hand to express themselves and hinder the expression of global conscience and thereby jeopardize the global blossoming.

In fact; we come across; many cunning satanic elements, who play with minds of others; showing pseudo concern for democracy. They thrive on the weaknesses; inside and outside!

But opposition to democracy amounts to invitation to dictatorship, which suppresses the conscience of many and nurtures the evil elements in few.

Hence to prevent the degeneration; of democracy into pathocracy (rule of perversion), and the leaders into psychopaths; we have to rectify and rejuvenate it! This requires holistic perspective, planning, motivation and actual practice; of holistic health, holistic medicine, holistic education.

In other words; this requires practice of NAMASMARAN which revives and revitalizes the SWADHARMA; at individual, institutional and government levels. Further; it leads to culmination of all the ideologies; into self realization i.e. YOGA; and universal blossoming i.e. SAMSTHI YOGA.
NAMASMARAN AND IMPERIALISM
The racial, ideological, cultural, religious, economic and political aggressions, invasions, expansions; are deceptive, illusive, disguised, concealed, covert; or blatantly barbaric and coercive; or both; and have been taking place in many parts of the world, for millennia.
Apart from violent invasions, coercive rules; these have been associated with propaganda of philosophy, religions, ideologies and distortion historical facts, mainstream education, mass media, art and literature. This is born out of the instincts of racial, religious, ideological, cultural, economic and political supremacy; on the one hand; and helpless submission to them; on the other. These phenomena are natural and understandable; but like any disease; they have to be eradicated or at least controlled; because; they are destructive and/or suicidal.
If we introspect and try to understand and appreciate our own deepest aspirations, then we would realize that the basic desire of ownership, possessiveness, control, power and supremacy, when multiplies cancerously; and join hands with similar motives; it becomes mass mania! All the resources and all the technology get channeled into this mass mania and an imperialistic activity with mammoth dimension begins to erode our lives.
When billions of us begin to practice NAMASMARAN; this downhill momentum of our conscience begins to revert back in upward direction! Our craving of ownership; or listless submission; are consumed into inner growth and realization of internal unity. The rabid competition and the indiscriminate violence get dissolved in unity, cordiality. The corrupt distortion of historical facts; gets rectified. The art, science, ideologies, philosophies, religions, literature and laws get revitalized, rejuvenated, remodeled, holisticized and globally blossoming.
This is a hypothesis; not a verified fact. But its verification would be possible through the practice of NAMASMARAN by billions; not merely a few.
NAMASMARAN AND MAHATMA GANDHI
Mahatma Gandhi translated his vision and perceptions with almost complete fidelity, into sociopolitical programs, with almost universal acceptability and feasibility. He translated his inner voice into activities; which proved fulfilling for him; and inspiring for the world!
The word “almost” is used; just to concede that there could be difference of opinion on some issues; since no human being as a person; is complete and absolutely right in every way.
Many great people have had; either a merely profound vision of universal progress; or a merely poetic feelings of global welfare, but lacked the practical application in personal and social life. Alternatively; some made tangible endeavors for the emancipation of mankind, but lacked the accuracy and enlightened vision of universal welfare. Few had all the combination of enlightened vision and its practical application to such a phenomenal extent.
Very few of us are aware of the fact that Mahatma Gandhi not only practiced NAMASMARAN with top priority, steadfastly and continuously; but has written a book on it and held NAMASMARAN in the highest esteem. If we have to describe the real spirit of Mahatma Gandhi in one word; then it is; the practice of NAMASMARAN!
The exact translation; of universal vision, perspective, feelings, laws, policies, programs and plans; in all the fields of life; and at personal, family, social and global levels; is the key to holistic renaissance. This is not at all easy. But there is no short cut. There is no alternative. However, the process of such a translation, which gets empowered by NAMASMARAN; is already a progressing reality; though not a prominent or predominant social phenomenon yet!
NAMASMARAN AND UNEMPLOYMENT
At times; we feel that there should be NO explicit promotion of NAMASMARAN as; “readers may find it monotonous and repetitive”!
What could be the reason for such a feeling?
This is because; we are not serious enough about; our individual and universal problems and possible solutions for the same!
As a result of our casual approach; there is no interest, no insight and no conviction about the pivotal role of NAMASMARAN; in our individual and global life! We tend to; just casually agree, superficially accept; and reluctantly approve; NAMASMARAN!
Is it not true that with casual approach; we cannot reach the root causes and holistic solutions; to the problems? Is it not true that with such casual approach we tend to accept ineffective or counterproductive piecemeal approaches and become insensitive, callous, cynical and even sadist? Is it not true that with casual approach in accepting or rejecting NAMASMARAN; we eventually become phobic about the global challenge; and guilty about our uselessness? Is it not true that; as a result of casual approach; we progressively become weak and fall prey to dirty politics and false claims of charlatans?
It is only after sincere and thorough scrutiny, trial and errors; that one comes to realize and grab; the opportunity to study, practice and promote NAMASMARAN, which is a universal solution to individual and global stress; caused by a variety of stressors; i.e. individual and social problems.
It is only after thorough scrutiny, trial and errors; and not merely a casual approach; that we realize that; NAMASMARAN is a panacea! NAMASMARAN involves individual and universal blossoming! NAMASMARAN embodies conquest of inner and outer evils! NAMASMARAN is the core of Total Stress Management! NAMASMARAN is the essence of superliving! NAMASMARAN is the key to holistic renaissance! NAMASMARAN ought to have top priority in our life!
The case in point is that of unemployment.
If we overcome our casual approach, through the practice of NAMASMARAN, then we understand and arrive at a consensus about the way to solve the problem of unemployment.
Which is this way?
It is; the holistic education (which includes inner growth and blossoming; and productive domain and embodies self and social empowerment).
We arrive at an agreement that this can eradicate unemployment and mal-employment (unproductive; counterproductive and socially harmful employment) on the one hand; and evils such as all the wastage, corruption and other malpractices; on the other!
Through practice of NAMASMARAN itself; we get convinced that; how much ever monotonous, repetitive and propagandist it may appear; NAMASMARAN being the fountainhead of individual and universal welfare; has to be continuously promoted, popularized and universalized; with top priority; while being in its practice! Anyhow; it is; already; although inconspicuously; spreading all over the world!
NAMASMARAN, ELECTIONS AND DEMOCRACY
Elections in Maharashtra are declared and the various transactions of election of peoples’ representatives have begun.

As a result of deification of democracy, most of us, the voters and the candidates, have apparently developed an illusory feeling that elections and democracy are panacea for the cure of all evils. If we do not feel that from within, then at least we tend to pretend to feel so.

Elections and democracy; are actually the means (amongst many others. The other means; such as study, analysis, experimentation, research, industry, agriculture, craft, business, art, literature, sports, rituals, festivals, conventions, prayers, and individual and social protests are also evolved during the development of human civilization.
Elections like other means; are meant for ushering in; the ambience that would be conducive to individual and global blossoming. They are not the end in themselves.

In as much as it is true that elections and democracy are important means, it is more accurate to say that assuming elections and the democracy as the end in themselves and neglecting the other means of global blossoming such as those mentioned above, would be naive and counterproductive.

From immediate practical point of view, isn’t it true and important that we get empowered to vote selflessly and bravely and elect benevolent candidates? Conversely isn’t it true that those who get elected evolve into able and noble individuals (if they are not at present)?

The visionaries have reiterated time and again that; NAMASMARAN i.e. remembrance of; and connection with; the true self; is the source of universally benevolent and empowering inner light. They have insisted and affirmed that it is the basis, essence and culmination of all the means; conducive to individual and global blossoming! Shouldn’t NAMASMARAN be our topmost priority before, during and after elections; and irrespective of the stage of evolution; of democracy?
NAMASMARAN AND REVOLUTIONS

By the word revolution what is implied is a total and rapid change in the society with respect to all that is thought to be unjust, oppressive, exploitative and antisocial. However, the perspectives of revolutions vary. But they have one kind of short coming or another! Revolutions with respects to cultural, economic, scientific, technological, industrial, agricultural and such other aspects of society are also evident from time to time and place to place.

The basic and essentially humane aspirations of the revolutionaries; can succeed if pettiness of every kind is overcome. This is possible by sincere practice of NAMASMARAN. This is because; NAMASMARAN helps us to share the vision of the visionaries of the past and thus enables us to get rid of the inappropriate details of dogmas. NAMASMARAN thus helps us to absorb the best in the past and also frees us to apply it to the present. Manifestation of enlightenment in this way is the most desirable revolution. In such revolutionary process the ideologies, science and technologies function like eyes; the instruments of vision; while the capability resulting from NAMASMARAN functions like the parts of the brain responsible for vision. Taking another analogy; NAMASMARAN is like oxygen; essential for survival and enables all the parts of the body to function appropriately. NAMASMARAN thus is vital core of a revolution and all parts of the body are like instruments and forces involved in revolution.

Just as oxygen is essential for all parts of the body; NAMASMARAN is essential and vital for all parts of the society viz. all castes, creeds, religions, regions, races, parties and even ideologies; irrespective of traditions, and methods of worship! Just as oxygen enables the body parts to function for the benefit of the whole organism, NAMASMARAN enables all the sections of the society to think, feel and act effectively for the well being of one and all!

It is time therefore that we combine the power of parts vital for vision i.e. the NAMASMARAN and the instruments of vision viz. eyes i.e. science and technology and other knowledge; for a complete revolution viz. holistic renaissance; just as we have to combine the power of oxygen i.e. NAMASMARAN; the soul of revolution and all the parts of body i.e. different sections of the society the moving force of complete revolution or holistic renaissance.

NAMASMARAN STRESS AND ACCIDENTS
Stress, if not managed properly, leads to defects in regulation, control, coordination; harmony, and efficiency; inside and outside us. Stress leads to hundreds of psychological, neurological, endocrine and metabolic disturbances, which are reflected in the behavior also. The mismanaged conscious and subconscious stress; directly and indirectly leads to irritability, lack of concentration, impatience, impatience, wrong attitude, indiscipline, irresponsibility, carelessness and even defective skills. These constitute disturbed behavior.
The disturbed behavior is a direct major cause of accident proneness. Thus; often; the vehicular road accidents; are directly due to defective driving behavior.
But apart from this; when our stress is mismanaged; and when we are in positions of power; it leads to conceiving and framing inappropriate and defective policies, rules and regulations related to the production, marketing, promotion, hype of only sedans and vehicles of private use, construction of flyovers, with negligence towards; vehicles of mass transport such as buses, development of road network.
Since; most of us; the sufferers; who are stressed; are victims of the propaganda of the diseased model of progress, we can’t even identify and understand the defects in the policies; which are responsible for the increase in the number and severity accidents. We are rendered incapacitated, inactive, indifferent, apathetic, cynical and frustrated. We are unable to participate in identifying and rectifying the causes responsible for accidents and their complications.
Following example can further clarify this.
Thus the policy of excessive production and marketing (and passively buying and using) of cars and two wheelers (for the affluent few); and suppression the production of buses, trams, trains and other modes of public transport, which are urgently required for billions; leads to suffering of billions in many ways, one of which is increase in road accidents.
The brief explanation of how this single policy can increase not only accidents, but cause many related and consequent problems; is as follows.
1. Excessive increase in number of private vehicles (which carry a small number of persons) on roads; leads to congestion and tremendous and unnecessary load on traffic police.
2. Commensurate increase in fuel consumption causing chemical pollution and also in import expenses; leading to increase of fuel prices and subsequent increase in rate of inflation. As a result most of us suffer, but especially the farmer community, which is the heart of any society.
3. Wear and tear of roads increases. Consequently there is further increase in accidents due bad condition of roads. Besides the maintenance expenses and disturbance and delay to smooth traffic also increase.
4. Excessive increase in noise pollution results due to; blowing of horns; and adds to chaos conducive to more accidents. Also, this is troublesome; to hospitals, schools, and other places; where silence is essential.
5. Traffic jams adding to further increase in fuel consumption and wastage of time, disastrously affecting the performance and/or productivity of the people of different occupations.
6. Increase in the number of vehicular accidents is largely contributed by simply the huge and increasing number of vehicles on road apart from other factors.
7. Increase in vehicular exhaust causing global warming.
8. Due to inadequate mass transport facilities; there is excess of load on them especially local trains where ever available; and consequent accidents, quarrels and mishaps in these.
9. Overall increase in tardiness in the traffic and increase in anxiety and tension further increase the quarrels, traffic crimes and the number and severity of accidents. This adds to difficulty in rescue operations and providing medical aid due to difficulty in movement of rescue agencies such as ambulances and fire fighters.
10. The eco-friendly bicycles production and sale suffers due to “imposing and threatening” presence of cars, motorcycles, rickshaws, scooters etc.
11. Excessive production of vehicles; is associated with; unproductive and wasteful work; such as insurance, registration and traffic policing!
12. Increase (due to difficulty in enforcing law and order) riots, thefts etc due to slowing of police movement
13. There is excessive production of un-degradable solid waste.
14. The excessive production of vehicles leads to requirement of and construction and maintenance of excessively large cement or asphalt roads at the cost of irreplaceable trees (extremely important for avoiding global warming, pollution, rain and organic manure) and open earth surface (extremely important and vital for absorbing and holding rain water) and unnecessary disruption of the natural habitat of the animals.
Thus, one wrong policy and its implementation can cause and increase several problems in society; apart from road accidents. Since this is one of the fallouts of mismanaged stress. Hence it can be clear, how holistic or total management of stress is essential for individual and community welfare. The key to this; is empowerment and enlightenment. This is possible through NAMASMARAN i.e. JAP, JAAP, SUMIRAN, SIMARAN, JIKRA or remembering one’s true self.
From above discussion; the experts in the field can arrive at the practical and holistic solutions and implement them; thus exemplifying their holistic perspective; solidly supported and strengthened by public opinion, consensus and movements.

NAMASMARAN AND EDUCATION
Holistic education, Education, Superstition
NAMASMARAN AND HOLISTIC EDUCATION
The tradition of NAMASMARAN is like oxygenation for the survival, health and growth of mass conscience. It enhances the cleansing of heart, promotes the evolution from subjectivity to objectivity and catalyzes the blossoming of the mass consciousness and conscience.
In absence of NAMASMARAN we get rapidly disorientation from our true self, which is the source of empowerment and enlightenment and thus become caricatures of ourselves. We become increasingly incapable of handling and managing stress in our life.
Mismanagement of stress; at individual and social levels; distorts our cognition, affect and conation (perception, feelings and actions); and leads to; amongst many other evils; deterioration of international, national and local education policy and its implementation. This makes it non-holistic, sectarian, prejudiced, vindictive, malicious, mercenary, exploitative and malevolent. This makes the education (formal, curricular, co curricular, extracurricular and informal) a major stressor as it nurtures petty pursuits; and creates conflicts of interests and perpetuates division and discord in the individual and social life.
Let us review; the present perspective, policy and practice of education; as seen around; in India.
Even though education is defined in various ways; and often inadequately or incompletely; there has been a general agreement on the fact that education is basically a process of blossoming of an individual and the society. Hence this definition included three domains, which are as follows.
AFFECTIVE DOMAIN:
This means the state of mind. In simple words affective domain relates to how we feel. Thus when our mind is full of alertness, attention, enthusiasm, buoyancy, affection, concern, joy, tolerance, self esteem, mutual respect, mutual trust, commitment, dedication, love, romance, confidence, victorious spirit, we would call it; a healthy affective domain. In addition; the zeal and concentration; needed; in the pursuit of excellence in intellectual field, tenacity and endurance required; in skillful activities, and patience and commitment essential; for internally satisfying and socially beneficial (conscientious) actions; constitute affective domain. The purpose of education is to nurture this domain by designing suitable curricula and syllabi (syllabuses).
PSYCHOMOTOR DOMAIN:
This implies ability to appreciate skills and ability to perform physical and mental skills, with speed, accuracy, elegance, ease of performance etc. This may involve appreciation and performance; of skills such as surgery, playing a musical instrument, playing basket ball or doing carpentry! The purpose of education is to nurture this domain through not only designing suitable curricula, syllabi but also by providing sufficient practical and demonstration classes; with all the necessary equipments.
COGNITIVE DOMAIN:
This incorporates; accurate perspective, perception, understanding, conceptualization, concentration, evaluation, analysis, recall, synthesis, correlation, and making appropriate decisions, policies, plans programs and their implementation i.e. ability of application.
It is clear that all these domains have three components each viz. Cognition (Perception), affect (Feelings) and conation (Response).
Thus cognitive domain would have intellectual perception, clarity and intellectual expression, affective domain would include feeling, motivation and response in emotional sphere such as poetry; and psychomotor domain would include grasp and internalization of a particular skill, confidence to perform it and actually performing it.
Let us now see, how education deteriorated to the present stage; where all the three domains are defective; apart from lacking in the spiritual and productive domains. In short; let us see how it has become a major stressor.
For this; a brief consideration of the traditional education system in India would prove useful.
Traditional Education System in India in general; ensured that:
a) Careers were not selected on the basis of monetary or other materialistic gains,
b) Careers were not selected arbitrarily on the basis of idiosyncrasies and whims,
c) Lucrative careers could not be sought after; in preference to the others,
d) All careers ensured income and production from early age,
e) All careers ensured that the society was benefited,
f) All careers ensured security to all the social groups,
g) All the careers ensured intimacy and closeness between young and old in the families.
h) All careers ensured ethical education and passage of experience and wisdom; from generation to generation.
These were merits.
But it is also true that, the traditional system was apparently marked by; deprivation of scholastic education on mass scale, availability of education and jobs based on caste basis, relatively deficient infrastructure for collective scientific and technological efforts, and an element of arbitrary imposition of hierarchy.
As a result of several stressful factors; including the onslaught of the tempting and impressive individualistic doctrines; the traditional education system has been replaced by the present system, which is tearing apart; the cohesive social fabric and destroying the values; in India. There is a failure to preserve and nurture the merits and discard and dispose off; the demerits from the traditional system of education! The education has shifted from homes, home industries and farms to; nurseries, K.G. schools, schools, colleges, universities, where the cognition, affect and conation; all suffer!
Cognition suffers because of:
a) Huge number of students, in a single class making individual attention, dialogue and discussions; almost impossible.
b) Lack of adequate salary, accountability, incentive and economic security to the teachers taking away; the initiative of nurturing cognitive domain
c) Increase in alienation with respect to student’s background and aptitude
d) Lack of adequate incentive to the students in the form of creativity, production and earning, service to the family and service to the nation, thus killing the motivation (affective domain) required for building up cognitive domain
e) Lack of conviction essential in the growth of cognitive domain in the teachers and students because of outdated practical and demonstration classes, lack of interdisciplinary dialogue and in general the irrelevance of education to the realities of day to day life in as much as almost predictable consecutive unemployment at the end! The lack of conviction could be partly due to the lack of participation by teachers in decision-making, policy making, development of curricula, syllabi etc.
f) Emphasis on recall and hence rote learning thereby denying free inquiry, reading, questioning etc. thereby directly thwarting the cognitive domain
g) Too many examinations; with irrelevant parameters or criteria of evaluation (besides being unfair in many instances) leading to misguided and in most cases counterproductive efforts thus adversely affecting the cognitive domain
h) Competitions where the manipulative skills, callousness, selfishness are given more respect, destroy the enthusiasm of growing in cognitive domain for internal satisfaction
i) Information explosion affecting cognitive domain by either causing enormous and unnecessary burden on memory or inferiority complex
j) Pressure of interviews causing constant tension and sense of inadequacy, right from the tender age,
k) Protracted hours of homework in schools denying the students their legitimate right to enjoy their childhood and make them physically, mentally and intellectually unfit to grow in every domain
l) Irrelevant and unnecessary information loading in lectures in the form of monologue, leading to suppression of the spontaneity, originality, interest and enthusiasm so much required in cognitive development amongst the students,
Affective domain suffered due to,
A) Isolation of the children from their parents and their domestic environment at an early age (Making the parents also equally sad)
B) Lack of warm bonds due to huge number,
C) Cut throat individualistic and petty competition,
D) Inadequate facilities of sports, trekking, educational tours, recreation and physical development etc
E) Alienation from one’s social environment and culture
Psychomotor domain suffered due to
A) Almost total lack of opportunities to actually participate in skillful activities such as drawing, painting, sewing, sculpturing, carpentry, knitting, weaving, music, agriculture, horticulture, other handicrafts, various sports, performing arts etc.
It is important to realize that promotion of psychomotor domain is evident but in its caricature form. It has no concrete economic realistic basis. The activities have no economic incentive and no productive element.

Apart from the defects in the three domains; the other two domains viz. spiritual and productive; have not been included in the education.

The spiritual domain that imparts universal perspective and globally beneficial outlook; incorporates inner blossoming of an individual through introspection, heart to heart communication (not merely discussion and arguments), mutual understanding and blossoming of the teachers and students together; through one of the most universal practices; viz. NAMASMARAN. Thus the spiritual domain is a key to conquer lust, whims, fancies, pride, arrogance, callousness, contempt, ungratefulness, prejudices, jealousy, hatred, meanness, skepticism, cynicism, depression, frustration and so on. It is never made adequately available to the teachers, students and the others; associated with education.

The present education system in India lacks the other important domain; viz. productive domain that empowers the people concerned with education. This prevents a huge section of society such as teachers, students, clerks, servants, sweepers and many others; such as education inspectors, from being creative and productive. In addition; it causes colossal loss of space, electricity, construction cost and so on. In addition because of the typical emphasis on rote learning and paper work; it leads to phenomenal waste of “educational material” such as paper, bags, pencils, ball pens etc.

It has to be appreciated that billions of rupees are spent on unproductive components of education; such as construction, decoration, electrification and maintenance of buildings and educational material. The teaching and nonteaching staff members are engaged in unproductive work. This way we weaken the national economy and jeopardize the developmental activities.

It also causes economic loss to everyone involved in education; while suppressing their own growth and development.
This is a single most important cause of
1) Suffering due to reduction in the dignity of labor amongst those who continue to learn, as well as reduction in the income of the concerned families and the nation
2) Suffering due to lack of education, lack of employment and starvation or criminalization amongst those who are forced to drop out because the often the children contribute to the earning of the family
3) Suffering of dropouts, due to cheap child labor

In short, present day education system harnesses arrogance of qualifications and diffidence of poor performance; amongst those who continue to learn. Their spiritual, cognitive, psychomotor, affective and productive domains are defective. Their spiritual blossoming, self empowerment, creative wisdom, intellectual competence, productive skills, self sufficiency and even physical health are deficient. Thus we have increasing number of unproductive criminals and mental wrecks or highly competitive efficient maniacs; pursuing individualistic petty goals at the cost of others!
For those who are unable to continue the education; the abyss of being a child labor is wide open! Other options are of stealing, begging or becoming a delinquent criminals or a pervert.
The piecemeal approach of present system of facilitation of petty pursuits with a delusion that it would enhance development and progress; is not only useless but are in fact counterproductive! It leads to cancerous spread of industries with uncontrolled production of unnecessary utilities and their maddening marketing. These industries consume energy, fuel and add to undisposable waste and pollution. This promotes the growth of terrorism on the one hand; and pretends to act against it (in actually a counterproductive way) on the other! This state of affairs; is strongly protected and strengthened by the elements with vested interests! Hence the present laws, rules and regulations also promote present education and its ill effects.
Some institutions and individuals, for whom we have great respect, are involved in the holistic approach to education (in mainstream, formal, informal, curricular, co curricular, extracurricular as well as education of physically and mentally challenged children). But these efforts are inadequate.

While piecemeal approaches are failing; there is no adequate awareness and promotion of holistic education, which leaves the vicious cycle of stress distorting education; and distorted education creating, aggravating and spreading the stress; to continue unabashedly and unabated.
Hence; the ill effects of stress on present education and vice versa; can be eradicated if we understand the defects in present education and promote holistic education as an international solution. It has to be appreciated that no statesman, no political leader, no policy maker and no administrator can bring about change in an existing system (in democratic set up); unless, we evolve a consensus about the changes in the majority of people; whose cooperation is very vital. In short; the policy of holistic education; demands that every school, college, university etc must become the center of production and service, self sufficient and must aid in self sufficiency and blossoming of everyone involved in education and also of the nation. The students, teachers and others associated with education; must blossom as independent and empowered individuals; spiritually, intellectually, mentally, instinctually, physically and economically.
In practice; everyday; approximately
20 % of the time be spent in production, service etc.
20 % of the time be spent in physical activities
20 % of the time be spent in holistic personality development
20 % of the time be spent in entertainment and
20 % of the time be spent on cognitive domain

Let us consider these separately:

20 % of the time be spent in production, service etc.
1. The productive domain should be an essential ingredient of education System, but no particular job should be enforced. The teachers and others should participate in the productive domain. Production and service can involve community projects such as plantation of medicinal herbs, rearing of cows, home flower gardening, production of chalk sticks, carpentry, pottery, cleanliness, crafts, skills, arts and their sale according to the situations.. Working physically in different ways and earning; is not a burden. It is an opportunity to grow from within. It is an opportunity to develop our self esteem and become self sufficient.
2. This leads to self sufficiency in schools. They do not have to depend on heavy fees or federal grants or donations and this way they become accessible to all. The caste based reservation for education, jobs and promotions; responsible for social divide and strife; in many parts of the world; (especially India) can be rendered redundant and thus; peacefully and advantageously done away with, by consensus!
3. Through productive domain the hypokinetic stress, emotional stress of being dependent and intellectual stress of burden on memory and thinking is averted.
4. Due to productive domain, the dropping out due to lack of earning (as is common in case of millions of students in many parts of world) and then turning into helpless, vulnerable and cheap child labor would come down.
5. Being empowered, the students would not go through the stress of unemployment and turn into helpless, frustrated mental wrecks or criminals.
6. The emphasis on productive domain (and hence psychomotor and practical aspects) would bring down the necessity and also the capability and possibility to “copy” and associated crimes and corruption in procedures of examinations, certification, providing grants and so on!
Most importantly; we have to introduce and incorporate examinations, which examine the actual skill, capacity or performance of the student, rather than his/her ability of repeating or reproducing things and/or copying.
20 % of the time be spent in physical activities
Physical activities can include pranayama, sports, exercise, trekking, hiking, a variety of physical fitness training programs and methods to avoid monotony and improve efficacy. A variety of sports prevalent in every other parts of the world can make the programs more interesting, entertaining thereby promoting global unity.
20 % of the time be spent in personality (conceptual and spiritual) development and
Personality development includes affective domain, spiritual domain and embodies broadening of perspective; through various means such as; NAMASMARAN, by hearting and chanting prayers, poems and songs, guest lectures, seminars, discussions on holistic health from guests from other states, countries, languages, cultures and different religions; thereby promoting global unity. In addition it also includes; educational tours and visits to places; where the student gets exposed to the different characteristics of nature and society; such as farms, gardens, sea shores, deserts, glaciers, laboratories, airports, government offices, share markets etc.
20 % of the time be spent in entertainment
Entertainment that enriches the soul; not only should include playing musical instruments, dance, painting, mimicry, singing, storytelling, drama, movie etc. but everything that nurtures the affective domain and spiritual domain.

20 % of the time be spent on cognitive domain
Development of cognitive domain can include teaching of languages, history, geography, mathematics etc with utmost emphasis on interpretation and relevance in day to day life. Thus typical irrelevant questions in the examination of history, languages, mathematics; should be totally done away with. The subject such as; commerce, economics, psychology, civics, philosophy, logic, sociology etc must include field work and made relevant to the present society.
We must encourage maximum and daily person to person interaction and dialogue amongst the teachers and students; so that analytical, synthetic, contemplative, decision making, trouble shooting and problem solving capacities are developed optimally.
The vicious cycle of stress distorting education and distorted education causing and multiplying stress in individual and social life; cannot be managed effectively, unless and until; a situation where millions are “imprisoned” in unproductive work and millions are forced into unemployment and inhuman cheap child labor; is eradicated. This can be done through holistic education policy and its implementation; at international, national and local levels; through the laws, government rules and public awareness, consensus and participation. The details of practical steps can be developed by interactions amongst the people active in the field of education all over the world. But we all need;
1, Perspective and conviction of Global Unity and global welfare
2. Readiness to accept and introduce physiological insights and principles in the holistic education
3. Readiness and openness to have dialogue with experts in other fields
4. Participation from the society and governments and the media including internet websites, so that holistic education activists all over the world; can have a meaningful dialogue and share views, work and experiences and may be, inspire others
5. Administrative proficiency and due care and concern for the physical capacities of the children (normal as well as the physically and mentally challenged) to avoid infliction of pain and trouble.
7. The opportunities for psychomotor activities and productive activities; without impositions.
8. Every kind of open mindedness and tolerance amongst teachers and students; so that better international relations can be realized.
The physical, instinctual, emotional, intellectual, spiritual and economic empowerment and blossoming; in holistic education is integr

वैश्विक वसंत: डॉ. श्रीनिवास जनार्दन कशाळीकर

वैश्विक वसंत बहरत आहे. पण त्याची चाहूल सहज लागत नाही. त्यामुळे निराशा येते. जीवन व्यर्थ वाटते. उलटपक्षी इतर लोकांचे यश पाहून देखील; स्वत:विषयी न्यूनता येऊन खिन्नता वाटते.

पण इतरांमध्ये किंवा आपल्यामध्ये कितीही दोष दिसले तरी घाबरण्याचे कारण नाही. आपल्या सर्वांच्या अंतरंगात लोककल्याणकारी उर्जा आहे. आपल्या अंतरंगाशी आणि इतरांच्या अंतरंगाशी जोडले जाणे म्हणजेच योग. नामस्मरण हा बहुतेक सर्वांना पटेल, जमेल, रुचेल असा योगमार्ग आहे. म्हणूनच नामस्मरणाद्वारे आपल्या आणि सर्वांच्या अंतरंगातील चैतन्यदायी उर्जा आपल्याला मिळते आणि खिन्नता नाहीशी होते.

वैयक्तिक गरजांचे आणि संकुचित स्वार्थाचे बंधन आणि ओझे अंगवळणी पडून आवडू लागल्यामुळे आणि आळसामुळे सुरुवातीला; नामस्मरणाचा वीट देखील येउ शकतो. पण तरीही नामस्मरण करीत राहिले तर हळू हळू आपल्या आणि इतरांच्या अंतरंगातील सच्चिदानंदाची आणि विहंगम वसंताची संजीवक प्रचीती येते. ह्या निरागस प्रेममय प्रचीतीतून लोक कल्याणाची महान कार्ये स्फुरतात आणि साकारतात. हाच खरा योग, हाच खरा स्वधर्म आणि हीच खरी भक्ती.

Lifestyle choices can significantly affect female fertility. If you are hoping to get pregnant now or in the future, you may wonder about fertility and the possibility to improve it. Some factors may be beyond your control, such as medical problems that affect female fertility, but this is not the end of history. Your lifestyle can also affect your fertility. Follow the simple steps that will help keep a healthy reproductive system of women. We all know that a healthy woman makes a healthy baby. For some females it is very hard journey of parenthood. It is very difficult for them to conceive. Apart from medical problems your fertility can be affected by surprising factors that are habitually incorporated in ones daily lifestyle.

Let us first know what female fertility is, understand the causes of female infertility and know the surprising facts that affect female fertility.

Female Fertility: Female fertility is a woman's ability to conceive a biological child. You and your partner might question your fertility if you've been trying to get pregnant with frequent, unprotected sex for at least one year or at least six months if you're older than 35, with no success. We all know that women is born with limited number of eggs. Women’s fertility is at the peak in early 20, and drops considerably after age 35. At the age of 40-45 she is left with very few good quality eggs.

Learn in detail about female and male infertility causes, treatments and prevention steps at http://www.blossomivfindia.com/fertility-treatments

What causes female infertility? The most common causes of female infertility include problems with ovulation, damage to fallopian tubes or uterus, or problems with the cervix. Age can contribute to infertility because as a woman ages, her fertility naturally tends to decrease.

Female infertility is most often treated by one or more of the following methods:

1. Taking hormones to address a hormone imbalance, endometriosis, or a short menstrual cycle
2. Taking medications to stimulate ovulation
3. Using supplements to enhance fertility – shop supplements
4. Taking antibiotics to remove an infection
5. Having minor surgery to remove blockage or scar tissues from the fallopian tubes, uterus, or pelvic area.
6. Taking help of ART Treatments like IVF, ICSI, IUI, Laser Assisted Hatching, Donor Egg and Embryo, Sperm donor, PGD – Pre implantation Genetic Diagnosis, Surrogacy

Fertility can be affected by surprising factors that are habitually incorporated in our daily life. Many a times this factor are so much integral part of our daily life that we don’t recognize that it will be serious enough to cause female infertility. So if you’re trying to get pregnant, or foresee a mini-you sometime in the future, it’s imperative to learn what lifestyle changes might be in stock.

1. Night-time Smartphone/tablet activity

Staring at your Smartphone or tablet screens at night, messes with more than just your sleep cycle. According to research published in the journal Fertility and Sterility, artificial night-time light exposure can damage both your ability to conceive and fetal development if you’re already pregnant. Late-night light exposure can suppress melatonin production, that’s also produced in the reproductive tract and blocks eggs from harmful free radicals, chiefly during ovulation. Insufficient melatonin production can also disrupt a developing fetus’ internal clock, resulting in long-term problems, researchers suggest.
If you're hoping to conceive, or you're already expecting, avoid light disturbances close to bedtime or while you are trying to sleep. Keep the tablets and phones out of your bed, shut off the TV and other light-emitting screens, and make sure illumination from streetlamps isn't creeping in through your bedroom windows.

2. Junk food

If you’re a burger and fries junkie, you know you’re not consuming the right nutrients, such as monounsaturated fats, zinc, vitamin D, and B6, which means, you could be disrupting your body’s regulation of critical reproductive hormones like progesterone, insulin, and testosterone. Skip the chocolate cake and pizza on weekends and consume healthy foods instead to boost your body’s potential of having a baby. Also, make certain you’re eating a heavy and nutritious breakfast because research published in Clinical Science found that consuming about half of your daily calories in the a.m. could increase your fertility. Junk food can also have adverse effect on weight, blood sugar, insulin production, and cholesterol and cardiovascular disease.

3. Poor oral health

4. Folic acid deficiency

5. Use of Cosmetics

6. Fertility and a woman’s weight

Read in detail about the surprising lifestyle factors that affects your fertility and the prevention option for the same at http://www.blossomivfindia.com/pages/conception

If you are thinking about pregnancy and about the impact of your lifestyle on fertility, consult your doctor. It can help you identify ways to help improve fertility and increase your chances of getting pregnant. These are just some of the lifestyle factors that can impact successful conception and more importantly, the future health of the baby. There are others and it is important to learn all one can, about how one’s lifestyle can impact fertility and the baby that is to be born. If you're planning to become pregnant and you're concerned about the impact of your lifestyle choices on your fertility, consult your health care provider. He or she can help you identify ways to improve your fertility and boost your chances of getting pregnant.

The Blossom Fertility and IVF Centre in Surat, Gujarat, India aims to reduce the stress and hassle associated with infertility investigations. Besides offering fertility treatments like IVF, ICSI, IUI, Laser Assisted Hatching, Egg, Sperm and Embryo donation and preservation facility and Surrogacy, our team of gynecologist and endocrinologist also believe in educating the couples. We create awareness amongst our patients about how little changes in our lifestyle will help a lot in conceiving at the earliest. Before starting the treatments we analyse both the partners about their daily habits, whether they are on any medications or have any hereditary genetic problems in their family history. Our team of doctors will guide them to come over some simple lifestyle habits either with self discipline or with the help of medication. The doctors at Blossom Centre emphasize the importance of lifestyle changes and teach how one’s lifestyle can impact fertility and the baby that is to be born.

You can consult our team of infertility and fertility specialist to know everything about your fertility issues and the impact of your lifestyle related questions at http://www.blossomivfindia.com/