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RAMA KARTA : DR SHRINIWAS KASHALIKAR
RAMA KARTA : DR SHRINIWAS KASHALIKAR

Spiritualism is process of reorienting and returning to our true self. It is resuming our original state. It is a continuous and eternal process.

We are some specific �engines�, with some specific energies, specific powers, specific capacity and differing versatilities. This probably holds true for all living, nonliving and other possible entities inside and outside.

However; during our primitive states of evolution and during embryonic life, childhood and even latter; we are not aware of this.
At some time; appropriate for us; we become aware of ourselves as �we�! Then we get charged with our instincts, emotions, thinking, perspective and some pursuit or another. We begin to be flooded with and enthralled by urges! The urges when in the unconscious realm simply keep manifesting resulting in temporary pleasures or pains. When in conscious realm; they prompt us that we have to do it, we cannot do without it, we are doing it, we will do it; or we cannot do it; and the associated pains and pleasures; and agonies and ecstasies! Thus our life gets unfolded in the form of all varieties; of living, nonliving and other possible entities inside and outside.

This cosmic and eternal spiritualism; is the supreme orchestra of our Guru, who is beyond time and consciousness. RAMA (Guru) and KARTA (the ultimate supreme master)!

Interestingly; again at some time; appropriate for us; we begin to �see� our Guru�s role in our life and every entity in universe; and we notice the increasing emergence of NAMASMARAN in our life! The urges of all our aspirations begin to culminate in the surrender to our Guru. This marks the beginning of the realization of the bounty of our Guru and our reorientation and return to our true self. The restlessness, emptiness, and all urges; in our lives begin to get replaced by eternal objective bliss; i.e. SACCHIDANANDA and we begin to be fulfilled and grateful to our Guru. We begin to get an assurance from our Guru; that He is always; literally always; with us; nurturing and blossoming; us and the whole universe (living, nonliving and other possible entities inside and outside)!

Guru would decide the fate of this writing also; whether it goes unnoticed, ignored, despised, liked, disliked, rejected or considered earnestly; as may be appropriate!

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नामस्मरण आणि अस्वस्थता: डॉ. &#
नामस्मरण आणि अस्वस्थता: डॉ. श्रीनिवास कशाळीकर.

अस्वस्थता हा जीवनाचा अविभाज्य भाग आहे. कारण शरीर आणि मन ही दोन्ही काळ आणि अवकाश यान्च्या आधीन आहेत. सुख आणि दुख्ख ही देखील अवकाश आणि काळाच्या आधीन आहेत. विचार देखील अवकाश आणि काळाच्या आधीन आहेत. ही एक प्रकारची असहाय्यताच आहे. त्यामुळे हिन्सा, अहिन्सा, प्रेम, राग, द्वेष, खिन्नता, उन्माद, निराशा; ही द्वन्द्वे देखील एक प्रकारची अपरिहार्यताच आहे. कोण्त्याही एका भावनेत शान्ति नाही. समाधान नाही. कोणत्याही एका मुल्यांमध्ये व तज्जन्य कृतीमध्ये समाधान नाही.

पण तरीही आपण एका कारणाने स्वस्थ बनू शकतो. ते म्हणजे; आपले गुरू आपल्याबरोबर असतात या वास्तवतेने. नामस्मरण करीत राहिल्यास या वास्तावतेचा अनुभव देखील येतो. हा अनुभव नामस्मरणाचे प्रमाण आणि आणि उत्कटता जशी वाढतात तसा अधिकाधिक आंतरिक होतो; आणि जीवनाचे सर्वस्व बनतो.

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PRAPANCH AND PARAMARTH: DR. SHRINIWAS KASHALIKAR
PRAPANCH AND PARAMARTH: DR. SHRINIWAS KASHALIKAR

Most of us are automatons (with our control elsewhere), who are having a delusion that we are independent individuals. The activities going on in this delusion; irrespective of our age, sex, occupation, position and even state of evolution; constitute PRAPANCH.

As and when the cosmic trans-temporal reality, the omniscient, omnipotent, omnipresent truth pervading every particle, every dimension of space and every moment of time and every bit of consciousness i.e. God, Guru (also called BRAHMA or NAMA); reveals our oneness (although far from complete) with that reality, it marks the beginning of PARAMARTH or spiritualism. This is usually coupled with faint glimpses of future and recognition of the purpose (although indistinct) of our life.

Guru takes care of us like our mother. Just as our mother nurtures us in her womb for nine months; our Guru nurtures us through several lives; by experiences of pain and pleasure; both petty and noble; and like our mother He also delivers us at appropriate time; to the realm of immortality; His abode! This is the ultimate victory called GURU-BHET i.e. being one with true self.

This is a matter; accessible to study, practice and experience; and not casual belief or disbelief.

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STRESS AND BHAKTI : DR. SHRINIWAS KASHALIKAR
STRESS AND BHAKTI : DR. SHRINIWAS KASHALIKAR

The words health, well being, stress management, welfare, holistic renaissance, superliving etc; are used by us in a casual and superficial manner. Even if we are honest; we are ignorant. We have no experience any of these; in true sense!

This is true for the word bhakti also!

Many of us conceive it as a gullible and impractical activity or a neurotic endeavor; suitable for the illiterates. But this is not true.

What is bhakti?

Bhakti is the firsthand experience of well being in true sense! It is intense, wholesome, selfless, universally benevolent and immortal state; in which a person transcends the individuality or subjectivity! There is no sectarianism, no prejudice, no hatred, no vengeance, no fear, no expectation�no trace of pettiness! Every moment; he or she exudes objective universal benevolence; divine love.

The presence of such a person (bhakta) SURELY catapults the others to well being in true sense; the immortal bliss.

We all; evolve or progress through the grace of Guru (gurukrupa) from our casual, superficial and petty life; to increasingly holistic thinking, feelings, instincts and behavior; only to realize that we are far away from the truth!

Gradually; every thought and effort of ours towards superliving, holistic renaissance or Total Stress Management or Total Well Being; at individual and global level; reminds us that it all is still a superficial and peripheral �stepping stone�! True health, true well being i.e. our true aspiration is actual firsthand experience of the submission to our guru; and His krupa!

This is bhakti; the culmination (and not substitution) of every effort and aspiration in life; and it is the greatest bounty of Guru. It is our greatest fortune if we could experience even a semblance of it! Hence; it has to be most important, dearest, singular and exclusive pursuit in our life.

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BHAVASAGAR: DR. SHRINIWAS KASHALIKAR
BHAVASAGAR: DR. SHRINIWAS KASHALIKAR

What is bhavasagar and what is the cycle of birth, death and rebirth? Why do the devotees pray God or Guru; to sail them across the bhavasagar and free them from the cycle of birth, death and rebirth?

Right in the beginning; it must be appreciated that; as a rule; most of us we are unable to understand and appreciate the concepts such as bhavasagar and cycle of birth death and rebirth; in absence of self realization. These concepts spring from; a prolonged and intense practice of NAMASMARAN i.e. JAP, JAAP, JIKRA, SUMIRAN, SIMARAN; i.e. remembering and reorienting to our true self; and can be understood and appreciated also; in the same process.

What is the nature of bhavasagar?

Usually; as a result of prolonged and intense practice of NAMASMARAN i.e. JAP, JAAP, JIKRA, SUMIRAN, SIMARAN; i.e. remembering and reorienting to our true self; we begin to realize that �we� are different from the ocean of infinite molecules, seventy five trillion cells comprising our body; and our instincts, emotions, thinking, perceptions, memories, aspirations; and overall individual consciousness, which is bhavasagar! But while we are getting this experience; we also begin to be uncomfortable and suffocated by the dragging and drowning effect of this ocean, which we once seemed to have enjoyed! We begin to dread sinking in this ocean! This dread is unlike the dread of losing money, reputation, position, power etc. It is an innate feeling, deep inside our heart.

Hence; the devotees pray the Guru or God; to safely sail them; across the bhavasagar. Since this is an ultimate state of immortality; it embodies freedom from cycle of birth, death and rebirth.

In what way are such prayers related to our day to day problems? If not; what is the relevance of spiritualism in our life?

These prayers embody the ultimate goal and destiny of an individual and the world; although most of us are oblivious to it.
Hence; unwise to assume immediate and direct relevance of these prayers and the concepts and try to impose them from childhood; in as much it is foolish to discard them; as irrelevant.
It is wiser to introduce practices (such as NAMASMARAN i.e. JAP, JAAP, JIKRA, SUMIRAN, SIMARAN; i.e. remembering and reorienting to our true self, which gradually enable an individual; to understand the concepts; and later yearn to cross the bhavasagar and be free from the cycle of birth, death and rebirth); along with the other activities appropriate to one�s constitution, age, sex, occupation, region, religion etc!
In fact; this is being done in many parts of the world.

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