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UNDERSTANDING MORE ABOUT NAMASMARAN: DR. SHRINIWAS KASHALIKAR
UNDERSTANDING MORE ABOUT NAMASMARAN: DR. SHRINIWAS KASHALIKAR

Jan 19, 2013
The process of NAMASMARAN goes on acquiring new dimensions. It goes on deepening and percolating in every system, every cell and in fact; every molecule of the body; and gradually becomes a core of our total personality and controlling center of our behavior.

Later; we begin to understand that:
1. NAMASMARAN; is a universal process; and we get associated with it; due to our eternal relationship with our GURU (God, BRAHMA, NAMA or objective or cosmic self).
2. The cosmic consciousness (guru) is eternal and the Darwinian evolution and enlightenment of an individual consciousness; are contingents. Guru guides and motivates millions of people towards NAMASMARAN; thus blossoming; their instincts, emotions, intelligence and perspective! This repeats itself from time to time; in different parts of the world.
3. GURU (cosmic consciousness) may vary; in external appearance and language and/or semantics. The disciples also may vary; in terms of where they come from; and which background they belong to. This relationship of a particular GURU and a particular disciple; is determined probably by the associations in seed forms; spread through several lives.
4. NAMASMARAN is a highway to the cosmic consciousness that transcends the dimension of time; and is created by the cosmic consciousness Himself! That is how; great sages, saints, seers and most of the enlightened gurus; and their billions of followers; have been practicing NAMASMARAN; from time immemorial! Hence it is said that NAMA given by a GURU has immense significance and importance.
5. Hence; it is erroneous to assume; that �my activity� of NAMASMARAN; would yield results; as per my expectations or anticipations; in personal or social life!
6. Actually the GURU gets NAMASMARAN done through me. Everything including global revolutions or universal cataclysms; are contingents; including obviously; �my activity� of NAMASMARAN; and �my enlightenment�!
7. Therefore it is said that we should practice NAMASMARAN for the sake of itself; only; and neither for petty gains nor for engendering social change; as per our subjective perspective.

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UNEMPLOYMENT AND NAMASMARAN: DR. SHRINIWAS KASHALIKAR
UNEMPLOYMENT AND NAMASMARAN: DR. SHRINIWAS KASHALIKAR

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 and even sadist? Is it not true that with casual approach in accepting or rejecting NAMASMARAN; we become phobic about the global challenge; and guilty about our uselessness? Is it not true that; as a result of casual approach; we 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; 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 and ought to have top priority in life!

Hence; both true and sincere theists and true atheists; and people of all the religions and countries; have unwritten, common and intrinsic urge for eradicating unemployment and mal-employment; through holistic education (which includes inner growth and blossoming; and productive domain for self and social empowerment); that 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!

They are convinced that; how much ever monotonous, repetitive and propagandist it may appear; NAMASMARAN being the fountainhead of individual and universal welfare; and already being prevalent world over in most religions; has to be promoted, popularized and universalized; with top priority; while being in its practice.

References:
1. Stress: Understanding and Management; Dr. Shriniwas Janardan Kashalikar
2. Namasmaran: Dr. Shriniwas Janardan Kashalikar
3. Smiling Sun: Dr. Shriniwas Janardan Kashalikar
4. Conceptual Stress: Dr. Shriniwas Janardan Kashalikar
5. New Study of Bhagavad Geeta: Dr. Shriniwas Janardan Kashalikar
6. Holistic Medicine: Dr. Shriniwas Janardan Kashalikar
7. Holistic Health: Dr. Shriniwas Janardan Kashalikar
8. Namasmaran (Marathi): Dr. Shriniwas Janardan Kashalikar
9. Tanavmukti (Marathi): Dr. Shriniwas Janardan Kashalikar (Assistance Dr. Suhas Mhetre)
10. Bhovara (Marathi): Dr. Shriniwas Janardan Kashalikar
11. Sahasranetra (Comprehension of Vishnusahasranam; Marathi): Dr. Shriniwas Janardan Kashalikar
12. Thakawa Ghalwa (Marathi): Dr. Shriniwas Janardan Kashalikar
13. Tanavmuktisathi Upayukta Lekh (Marathi): Dr. Shriniwas Janardan Kashalikar
14. SUPERLIVING: (English) Dr. Shriniwas Kashalikar
15. SUPERLIVING: (Marathi) Dr. Shriniwas Kashalikar

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UNITY AND STRESS: DR. SHRINIWAS KASHALIKAR
UNITY AND STRESS: DR. SHRINIWAS KASHALIKAR

Uniting, organizing and working together are natural in young age. In fact; they are important steps in stress management!

Naturally; and usually; we in India; get united in group activities. Thus; in villages; these are activities around the village temple; such as fairs, bhajans and various festivals and in towns and cities; music, dance, theater, sports, elocutions and other entertainments.

As we grow; many of us get united; in business, industries, cooperative factories, cooperative banks, union activities, political activities and so on!

Latter we unite for the welfare of a school, village, region, language, caste, religion, science; or other issues such as memorials, statues and philanthropic or charity activities.

But some of us; get united around studying and solving social problems and bring about socioeconomic and political revolution. However; the problems are not simple! Sometimes they are of immediate pertinence, such as accidents, disasters, crimes and coercive land acquisition or rehabilitation; but in other instances; they are long standing, wide spread and deep rooted; such as caste system, coercive traditions, and unjust laws. Many times the problems are even deeper, perplex and intricate!

We gradually realize; that our solutions; even though honest; are ad hoc, palliative and sometimes even sectarian; and not; radical, holistic and hence are unsatisfactory and ineffective.

As we mature; we realize that our SWADHARMA i.e. choicest activity in our life; is to explore and manifest; the hidden unity of the universe; and the harmony and complementarity; in the already existing organizations and institutions; through the study and practice; of Total Stress Management i.e. superliving, (the core of which is NAMASMARAN).

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VIOLENCE AND GITA: DR. SHRINIWAS KASHALIKAR
VIOLENCE AND GITA: DR. SHRINIWAS KASHALIKAR

One of the misconceptions about Gita; is that; �Gita advocates violence�.

If we read all the 18 chapters carefully; then it would be clear that Gita considers; any activity in personal and social life; conducive to forgetting of one�s immortal �true self�; is ADHARMA; i.e. violence; towards self and others. The word �PRANASHYATI� is used in 6th chapter, 9th chapter and also 18th chapter; to clearly imply this meaning.

In practical life also; forgetting one�s larger self (that includes our bond of love with; father, mother, brother, sister, spouse, teacher, friend and society); is associated with; overtly mean, mindless, individualistic, ungrateful, cruel, brutal, barbaric, maniacal and indiscriminately destructive behavior (ADAHRMA or violence)!

Gita asks us to live; in remembrance and latter; realization of our immortal true self; applicable only to all human beings; but all beings; so that; our behavior remains oriented and conducive to (individual and global) self realization. This is DHARMA. When we look at it from a particular individual�s point of view; with reference to his or her particular skills, expertise and aptitude; in specific context; then it is called SWADHARMA.

Gita teaches us to participate in; �DHARMYA YUDDHA� and �kill� the inner and outer forces opposing this ADHARMA or violence! It is DHARMYA-not DHARMA (2.31 and 2.33). It means one, which culminates in DHARMA; or is in accordance with DHARMA.


A person is called degenerate and dead when his or her conscience is dead. A true disease of an individual; is his or her trivialization or vulgarization. This happens when he or she gets disoriented and lost from his or her true self. Gita enlightens and empowers us; to annihilate this true death! Gita never dwells on any ideology, religion, race, region, nation, cult or a sect; but catalyzes our ascent; to our immortal and blissful true (universal) self, the greatest and ultimate goal; we can ever aspire for!

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VISHNU SAHASRANAM: DR. SHRINIWAS KASHALIKAR
VISHNU SAHASRANAM: DR. SHRINIWAS KASHALIKAR

The concept of reorienting to our true self is old, but ever fresh and ever inspiring. The reorientation is followed by reuniting with our true self. In India there are hymns addressed to different forms of the Almighty (cosmic consciousness) and included in their daily routine by the seers, and many have written commentaries on Vishnusahasranam.

Vishnusahasranam is a world famous hymn from the great epic Mahabharata; and incorporates around one thousand names of Lord Vishnu (The omnipresent Lord). These names actually are descriptive terms; to give us the insight of our existence, our true self, the universe, the cosmic consciousness; and dynamic interactions amongst these; the eternal orchestra!

If we learn Vishnusahasranam; at early age; may not understand the meaning initially; but as we go through the experiences of life; we gradually blossom in every way; with Vishnusahasranam; and then start exploring and appreciating the enlivening insights of our self.

My feeble effort in this direction is published in Marathi with the title, SAHASRANETRA and is uploaded for free download.

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