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KULADAIVATA LAXMINARAYAN WALAVAL DIST. SINDHUDURG MAHARASHTRA INDIA

MY PARENTS DR. JANARDAN NARAYAN AND SOU. RUKMINI JANARDAN KASHALIKAR

SADGURU SHRI BRAHMACHAITANYA MAHARAJ GONDAVALEKAR, GONDAVALE,
DIST. SATARA, MAHARASHTRA STATE, INDIA.

GURURBRAHMA GURURVISHNU
GURURDEVO MAHESHVARA:
GURUH SAKSHAT PARABRAHMA
TASMAISHRI GURAVE NAMA:
I salute my Guru, who is Brahma, Vishnu and Mahesh called Gunamaya i.e.
the penultimate truth; and the Parabrahma; i.e. the ultimate truth.

NAMASMARAN
(Remembering God’s or Guru’s name called; JAP, JAAP, JIKRA, SUMIRAN, SIMARAN etc)

AND

SUPERLIVING
(Holistic health, Holistic renaissance, Total Stress Management etc)

Dr. Shriniwas Janardan Kashalikar
MBBS (POONA), MD (BOM), FICG (BOM), FFFBMS (USA), D Sc (OIUCM-COLOMBO)

Professor and Head
Department of Physiology
Hind Institute of Medical Sciences
SAFEDABAD (UP); INDIA
PIN 225003
First Edition: 27th December 1013

CONTENTS
1. PREFACE
2. WHAT IS NAMASMARAN?
Introduction to NAMASMARAN, NAMASMARAN: The Healing
and Blossoming Ambrosia, NAMASANKALP, Three points in
NAMASMARAN, NAMASMARAN and a question, New insights in
NAMASMARAN, Understanding NAMASMARAN, Understanding
more about NAMASMARAN, NAMASMARAN and self
development, Scope of NAMASMARAN, Doubts about
NAMASMARAN, Glimpses of Gondavale, Obstacles in
NAMASMARAN, Gondavalekar Maharaj, NAMASMARAN VS
NAMAVISMARAN
3. NAMASMARAN AND FAMILY LIFE
Family life, Rearing children, Kindness
4. NAMASMARAN AND ECONOMY
Goal, Selection of career, Occupation, Spiritualism, materialism and
Namasmaran, Spiritual Infrastructure, Employees, Global
recession, Charity, Black money, Earning money
5. NAMASMARAN AND HEALTH
Health, Patient, Doctor’s dilemma, Addictions, Medical Profession,
Holistic Prescription, Healing health care, holistic medicine
6. NAMASMARAN AND STRESS
Insecurity, Fear, Slavery, Inertia, Assertion, Total Stress
Management and so called Meditation, charity and SWADHARMA,
Beyond; all stress, Yoga and stress, Stress in employees and
employers

7. NAMASMARAN AND POLITICS
Holistic understanding of corruption, Policy Making, Leadership
and democracy, Imperialism, Mahatma Gandhi, Unemployment,
Elections and Democracy, Revolutions, Accidents,
8. NAMASMARAN AND EDUCATION
Holistic education, Education, Superstition
9. NAMASMARAN AND LAW
Law, Lawyers, Capital Punishment
10.

NAMASMARAN AND MISCELLENEOUS ISSUES

Sports, Science, Hypnotism, Poetry, Ideology, Atheism, Virtue,
Hathayoga, Miracles, Violence, Faith, Rituals, Death, Experience,
Beauty, His Desire,
11.

NAMASMARAN AND SOCIETY

Total stress management, Delight of unity, Globalization, Maan
Ganga, Soliloquy of a media person, Maya, Siddhi, Stress and
Technology, Caste system, Jap, jaap, jikra, sumiran, simaran etc.
12. NAMASMARAN AND TRADITIONS
Hymns, Scriptures, Animal sacrifice, God, stress, dharma and
adharma, Gurutatva, Lingapooja, mystery of pradosha, Bhakti ,
Bhavasagar , Divine wisdom, Gurukrupa, Kundalini and
Vishvakundalini, Prapanch and paramarth, The Greatest Service, Sin,
stress and shraddha, Value crisis, Stress dharma and cosmic
dynamics, Temples, Dharma, Tukaram Chaitanya, Prarabdha, Yajna
and sacrifice, Belief, skepticism and immortality, Physiological
importance of Rudra Sookta, Kuladevata, Chitrahuti, Horoscope,
Feast and Prasad, Health, deities, rituals etc, Amrutanubhava,
Dhanurmas and cosmic physiology, Kumbha

13. NAMASMARAN AND STUDY OF GITA

PREFACE
In true sense, neither this work nor any other can be claimed as “my
work”. It is the GURUKRUPA all along!
This work is born out of the inseparable unity of NAMA,
NAMASMARAN and SUPERLIVING (Total Stress management,
holistic renaissance, holistic health or individual and universal
blossoming). This is analogous to Sun, His rays and His light! Hence it
includes my understanding about NAMA, NAMASMARAN and
associated phenomena in perspective, thinking, emotions, instincts and
actions; at individual and social levels. For the same reason; it includes
my study of Geeta.
The title signifies this same unity!
Since this writing has taken place over a period of several years, and
since the theme is the same; the repetition could not be avoided. But I
guess it would not come in the way of readers getting involved in the
benevolence of NAMA and NAMASMARAN.

The work embodies at best; a mere hazy vision, grossly inadequate
understanding and very little if any; experience, when viewed on the
background of the absolute truth, the eternal blissful reality GURU. But
what one can look for in this work; is the effort to reestablish the already
existing unity of reason and faith, art and science, spiritualism and
materialism, concepts and practice; and individual welfare and universal
welfare. One can look for; at least a sketchy hint of SATPRERANA,
SATSANG, SADVICHAR, SADICCHAA, SADBHAVANA,
SADVASANA, SATPRAVRUTTI, SATSANKALPA and
SATKARYA OR SADACHAR.
In any case, the wisdom in this work, if any, belongs to GURU and
drawbacks and deficiencies belong to me.
I humbly acknowledge with deep sense of gratitude, the love,
forgiveness and solace I received from towards my parents, my in laws,
my family, my wife Dr. Vibha, daughters Urjita and Mukta; sons in law
Samarth and Salil; and my friends, colleagues, students, patients, and
readers.
I fondly acknowledge the efforts of first publisher of NAMASMARAN
Dr. Pushkar Shikarkhane; and the efforts of Dr. Suhas Mhetre and
United Printers involved in bringing out this book.
Finally I would like to thankfully acknowledge the encouragement by
Dr. M.D. Tripathi, principal, the endearing appreciation by Dr. Richa
Mishra, chairperson; and Dr. Sachan, chairman HIMS; and in fact; the
whole HIMS family.
It must be made clear that I am gratefully aware although unable to
mention the names of all those involved in my growth and development.

In tangible terms; this may be considered a humble offering at the lotus
feet of my Kuladevata Shri Laxmi Narayan and my Sadguru Shri
Brahmachaitanya Gondavalekar Maharaj, whose
SHATASANVATSARIK PUNYATITHI MAHOTSAVA is scheduled
from 18th to 27th December 2013.
Shriniwas Janardan Kashalikar

WHAT IS NAMASMARAN?
Introduction to NAMASMARAN, NAMASMARAN: The Healing
and Blossoming Ambrosia, NAMASANKALPA, Three points in
NAMASMARAN, NAMASMARAN and a question, New insights in
NAMASMARAN, Understanding NAMASMARAN, Understanding
more about NAMASMARAN, NAMASMARAN and self
development, Scope Of NAMASMARAN, Doubts about
NAMASMARAN, Glimpses of Gondavale, Obstacles in
NAMASMARAN, Gondavalekar Maharaj, NAMASMARAN VS
NAMAVISMARAN
INTRODUCTION TO NAMASMARAN
1. NAMASMARAN is a process of chanting / remembering of the name
of God. It is in vogue from the time immemorial. Lord Shankar,
Valmiki, Ambarish, Pralhad, Dhruva, Adi Shankaracharya, Meera,
Chaitanya Mahaprabhu, Namadeva, Dnyaneshwar, Tukaram, Eknath,
Kabir, Samarth Ramadas, Chokhamela, Narahari Sonar, Gora Kumbhar,
Gondavalekar Maharaj, Gajanan Maharaj, Sai Baba and so many from
different religions and spiritual traditions practiced NAMASMARAN
and advocated the same to the others. Mahatma Gandhi also practiced
NAMASMARAN and wrote a book on it. NAMASMARAN has an
extremely important place in almost all the spiritual traditions present all
over the world.

But today it has become especially imperative to re-explore and
experience its significance in view of preventing the imminent collapse
of the edifice of humanity.
I don't wish to preach NAMASMARAN but only share my views about
it with the readers.
NAMASMARAN is basically a means of Self-realization or in other
words God realization. Thus religious and pious individuals can be seen
chanting the name of a particular deity with a holy rosary in their hand.
Chanting is done in different ways. It is done at different times of a day
or night and with different types of rosaries with different numbers of
beads. People remember silently or recite loudly. They remember
specific names, with specific targets such as 3.5 lacs, 13 lacs, 3.5 crores,
13 crores etc. NAMASMARAN is practiced either with specific
mundane intention or without any such desire of mundane nature. In my
view practicing NAMASMARAN is of highest importance; and when
done so with topmost priority; the other paraphernalia or rules and
regulations assume lesser importance.
With utmost respect and gratitude for all the traditions and their
followers I wish to point out that in my view NAMASMARAN in
today's time will not only endow us with Self realization but it will
simultaneously usher the dawn of universal welfare in terms of
abundance and profundity. In fact this social implication of
NAMASMARAN is the main theme of this book. I feel this way
because in my view the chanting of the name of God can bring about (1)
Enlightenment in one's personal life thus making life fearless, selfless
and compassionate (2) Manifestation of light in one's perspective,

thinking, feelings, instincts and actions in the profession, thus
contributing to global welfare. (3) Self realization associated with bliss
(4) Actual revelation and manifestation of already existing objective
unity at the core of every being, thus improving relationships at
personal, regional and national levels in the society all over the world (in
the form of feeling as well as actual behavior) (5) Manifestation of
cosmic will as against that of petty self in different fields (God's will,
will be manifested and vested interests and antisocial plans would be
defeated or crushed.) (6) As regards those who do not recite the name of
God, even they would be benefited. NAMASMARAN would bring
about emancipation of them because of the freeing influence of the
unified reality realized and manifested in the life of those who chant the
name of God.
Some people argue that many individuals practice NAMASMARAN but
do not seem to get benefit. They cite the examples of beggars of whom
many chant the name of God. Some people do not see any sense in
simply chanting the name of God. Some also point out that thousands of
great individuals never uttered the name of God, thus suggesting that
NAMASMARAN is an unproductive and irrelevant activity. Many
others can take yet another point of view and argue that there can be
many ways to reach the truth.
To these arguments there are answers. But these answers are based on
the vision of the self realized souls and the concept of rebirth. They are
based on KARMAPHALASIDDHANTHA. Therefore they are
accessible to enlightened individuals. But we can try to grasp the reality.
Thus a person in beggarly attire is not necessarily a helpless and
miserable creature as may seem from the appearance. In fact the
beggarly look can be worn by a mighty (with tremendous inner strength)
sage, a sanyasin or a saint. Simple chanting illuminates all planes of

consciousness, like a single switch which can bring about flood lights
illuminating every nook and corner.
Chanting the name of God is like removing the veils of subjective
personality so as to open doors to cosmic wisdom. When we see many
great individuals not practicing NAMASMARAN, we must realize that
their greatness can be related to their penance in the past life/lives. Thus
they also could be chanting; the name of God in the past life.
Alternatively they could be practicing other forms of penance which can
make a person great but not necessarily self realized. Lastly it must be
understood that the concept of rebirth and KARMAPHALASIDDHANTHA ought not to be used to justify injustice but
should be seen as a source of inspiration to practice NAMASMARAN
and rise above every kind of bondage. These explanations may not
satisfy many readers.
This is because our intellectual capacity can (without losing subjective
identity) comprehend or experience the input coming through three
states, sleep, wakefulness and dream; three dimensions viz. length,
breadth and depth; and three times viz. past, present and future. But the
concepts mentioned above are beyond all these. They therefore are not
describable by languages of quality and quantity.
Namasmaran can liberate us and enable us to "see" the concepts
mentioned above as well as the universe appropriately.
Finally; NAMASMARAN ensures a timely evolutionary transformation
or return to one’s original state of trans-temporal, immortal and eternal
bliss.

NAMASMARAN: The Healing and Blossoming Ambrosia
NAMASMARAN (From Sanskrit: Name = a (divine) name; smaran =
remembrance); means remembering the name of God, either loudly or
silently. This is called jaap, jap, jikra in Hindi and Urdu respectively. It
is also called simaran and sumiran.
NAMASMARAN is a traditional practice of “Total Stress
Management”; that is beyond exploitative, mercenary, commercial,
professional and even philanthropic transactions. It is practiced in many
religions; including Hindu, Sikh, Christian, and Muslim.
NAMASMARAN; by virtue of its almost universal acceptability,
simplicity, non-technicality and inexpensiveness has the potential to be
beneficial in Total Stress Management, to majority of people in the
world, irrespective of age, sex, occupation, socioeconomic stratum, race,
religion, culture, ideology, nationality. This is especially so, because;
NAMASMARAN does not involve any stringent rules, coercive
regulations or crippling bindings such as; conceptual, intellectual,
emotional, social, cultural and traditional. It does not interfere with the
customs or belief systems. NAMASMARAN is said to reorient us to our
own selves, empower us and re-enkindle our potential to blossom
together! It is said to revitalize and rejuvenate us and catalyze the
evolution and implementation of holistic perspective, policies, plans,
programs and achieve individual and global blossoming; inside and
outside!
Conceptual and procedural details of NAMASMARAN:
NAMASMARAN usually embodies; remembering the name of God,
Guru, great souls such as prophets; and whatever is considered as holy
e.g. planets and stars. It is remembered silently, loudly, along with

music, dance, along with breathing, in group or alone. Further,
NAMASMARAN is either counted by some means such as fingers,
rosary (called SMARANI or JAPAMALA), or electronic counter; or
practiced without counting. The traditions vary from region to region
and from religion to religion.
The principle (hypothesis) underlying NAMASMARAN; is to reorient
our physiological and social being; with our true self, establish and
strengthen the bond with it; and finally reunify or merge it! Since
individual consciousness is the culmination of every activity in life; and
NAMASMARAN is the pinnacle of or culmination of individual
consciousness; NAMASMARAN; is actually; opening the final common
pathway to objective or cosmic consciousness; so that individual
consciousness in every possible activity; gets funneled into or
“reunified” with our true self!
Thus NAMASMARAN is said to be the YOGA of YOGA in the sense
that it is the culmination of consciousness associated with every possible
procedure and technique in the yoga that we are familiar with. It is the
YOGA of YOGA; also because it is the culmination of consciousness
associated with all the activities in the universe, which it encompasses as
well! It is the YOGA of YOGA because; everybody in the world
irrespective of his/her tradition and the beliefs; would eventually,
ultimately and naturally reach it; in the process of liberation and “unite”
with it!
It is said to be meditation of meditation; because the natural and ultimate
climax of every form of meditation; is remembering true self or merging
with cosmic consciousness effortlessly!

It is said that NAMASMARAN would certainly enlighten and empower
billions to evolve, guide and consolidate; the global conscience and
empower the global perspective, policies, plans and programs; and
thereby usher in global unity, harmony and justice.
We should not merely believe, disbelieve, imagine, conjecture, or
theorize casually about NAMASMARAN. We should not develop
presumptions, prejudices, liking, acceptance, disliking, rejection or
respect; and go into uncertainty, dilemma, indecision, wavering, and
vacillations! Instead; we should provisionally accept, study and practice
NAMASMARAN; and verify.
Some arguments against NAMASMARAN:
1. NAMASMARAN does not seem to produce tangible results; if
compared to scientific research, socio-political activities, agricultural
activities, handicrafts etc. In view of this; there is no basis that
NAMASMARAN can lead to global blossoming.
True. There is no basis. Nobody can provide the "experimental and
quantifiable" proof. We have ourselves to practice, experience and
verify.
2. There is no demonstrable cause and effect relationship to say that
NAMASMARAN evolves us into objective or cosmic consciousness or
imparts global perspective.
True. We cannot prove that NAMASMARAN evolves us into objective
or cosmic consciousness; or imparts global perspective! This is a matter
of verification.

3. NAMASMARAN has no demonstrable influence on individual or
social life. NAMASMARAN is wastage of time. In fact; One may feel
that NAMASMARAN has benevolent role, because of erroneously
attributing the good changes in him or her; to NAMASMARAN; when
in fact; it could actually be the other way round; that is; good changes in
him or her; have lead to him or her to develop interest in
NAMASMARAN.
This argument is because of our inability to “see” anything tangible and
rather the “addiction” to believe in a thing; only if it is tangible! It
cannot therefore be refuted. It can only be satisfied if the questioner
exercises his or her freedom to blossom his or her capacity to “see” and
"experience" the benefits of NAMASMARAN.
It is said that NAMASMARAN can influence the social life, because the
blossoming is irresistibly manifested in society; impossible to be
ignored. There are many illustrious examples such as scholarly saints
Dnyaneshvar, Tulsidas, Tukaram, Samarth Ramadas, Eknath, Waman
Pandit, Meera, Kabir, Chaitanya Mahaprabhu; including Acharya
Vinoba Bhave and Mahatma Gandhi.
It is also said that if we have doubt about whether NAMASMARAN
blossoms us into cosmic consciousness, or cosmic consciousness
absorbs us into NAMASMARAN; or cosmic consciousness somehow is
related to NAMASMARAN, or whether NAMASMARAN has anything
to do with cosmic consciousness; then also there is freedom to blossom
and experience rather than be condemned to get buried in the sterile
semantics! All in all, practice of NAMASMARAN and the experience
associated with it; are innate and beyond linguistic comprehension and

communication; though the glimpses of its supremacy can be described.
We have freedom NOT to believe in NAMASMARAN blindly; and
provisionally accept, study, experiment out and experience!
4. What is the sense in the claim that there is "active peace" in
NAMASMARAN; as suggested by some?
The “Active Peace” is a concept to suggest desireless (absence of
subjective desire) desire i.e. objective desire. This is a stage in life
reached by many; through NAMASMARAN. It cannot be and need not
be arbitrarily imposed on oneself, because, even as it is pleasant to those
who achieve it; it is not usually imaginable and hence agreeable to those;
who are engrossed in sensual pleasures.
In fact we find it quite dreadful to be “freed” from these “pleasures”!
This is a kind of “fear of loss”! We become miserable even with the
thought of such “dreaded freedom”! However if we think keenly, then
we (in the course of NAMASMARAN) can imagine; how sublime and
towering is this stage, why it is acclaimed in books like Bhagavad Geeta;
and why knowingly or unknowingly; we all tend to move towards it.
5. Is it not true that NAMASMARAN has nothing to offer in material
terms?
It is true that NAMASMARAN does not ensure any concrete material
gains as such. But it actually “converts” us from our “seeker” status into
a “master” status! We become masters of our petty selves! In fact this is
the hallmark of progress in any culture; anywhere in the world.
However; what sort of conversion we undergo; what sort of masters we

become; has no tangibility. Practitioners of NAMASMARAN say,
"Having delivered a child and having become a mother; need not be
proved to others; or need not be proved by getting certified from others.
The mother knows it more than anyone else! It is her privilege! The
change within us through NAMASMARAN is accessible to experience
and not dependent for its validation; or on any words and proofs!"
6. Why is NAMASMARAN ridiculed by many of us?
NAMASMARAN binds us in “something” non sensuous; and due to our
immaturity; appears to force us away from our likes and dislikes i.e. our
ego. Since this is painful; we ridicule it as foolish, escapist, nihilistic,
nonsense and erratic activity.
7. Is it not true that NAMASMARAN is a kind of paranoid behavior or
slavish behavior?
Initially; NAMASMARAN gives us the feeling of submission,
prostration, defeat, surrender, prostration by negation of ourselves. But
actually this negation is of ego, and victory of our true self. But since we
do not realize this initially, we feel that this is an unpleasant and
discomforting paranoid activity, which is not true.
8. What is the use of practicing NAMASMARAN right from childhood?
If we practice NAMASMARAN right from childhood even without
much understanding; this subconscious learning experience remains in
our subconscious and is pivotal in setting us free from our lower self.
Because of NAMASMARAN; we become oriented to our higher selves
and conquer the stress; resulting from the dragging by the lower self.

This is why we should provide or impart (by including in all the
curriculums and daily routines) the practice of NAMASMARAN right
from childhood.
9. Is there any reason to believe that the world would unite and blossom?
No. There is no reason to believe in anything. There is no reason to
disbelieve; or waver and vacillate either! It is however a golden
opportunity and privilege to practice NAMASMARAN and be free to
“see” the world re-exploring the hitherto imperceptible unity and
blossoming together!! This is analogous to appropriate linking of the
bogies of a train; or assembly of various parts of a car; or even
connection of various types of cells in a body!
In view of above arguments against and in favor; the NAMASMARAN
appears to provide a completely radical and holistic yet totally
nonviolent, inexpensive and universally acceptable tool of stress
management. Stress as such can be managed; but only temporarily and
symptomatically by many ways such as; shopping, taking shower,
swimming, skating, skiing, singing, slimming and many such measures;
which serve as at best; adjuvant measures.
NAMASANKALP
We often feel that the ultimate destination of life; is beyond SANKALP
(a kind of motivation, purpose, plan, aspiration, desire, ambition,
determination etc, which leads to a variety of activities in life). Hence;
we are often skeptical and/or cynical about NAMASANKALP (a
planning of specific count in certain specific time; of
NAMASMARAN); by an individual or a group.

Even as this is natural; we have to realize that; most of us; are not really
freed from every kind of SANKALP. In fact; we are knowingly or
unknowingly; and consciously or subconsciously involved; in several
trivial preoccupations, which drag us away from our true selves. This is
a root cause of stress, which manifests in different ways.
These preoccupations cannot be conquered by any voluntary effort; as
they are intricately mingled with our ego.
This can only be done; if we consciously adopt a powerful SANKALP;
that can nullify these preoccupations and catalyze our surrender to our
Guru (Self realization, Total Stress Management)! Such infinitely
powerful SANKALP; is the time tested NAMASANKALP. This can
save us from succumbing to our ego and stress; and empower us to reach
the ultimate destination of life; beyond SANKALP!
We need not believe in this; but verify it by practice.
THREE POINTS IN NAMASMARAN
First point: In spiritualism we often hear people preaching that you
have to forget yourself in memory of God.
Prima facie this appears to be a horrible idea of complete amnesia or
dementia.
The first reaction to such preaching is aversion towards spiritualism. In
fact if you are honest and realistic, about genuine personal and social
issues, then you develop loathe and disgust about spiritualism.
Those who preach this; obviously do not seem mean this! What must be

the intention in their preaching?
Actually; forgetting us; in memory of God means; being able to get
freed from the nagging and harrowing shackles of individualistic or
subjective ideas and feelings. NAMASMARAN helps us to gradually
get freed from the harassing and obsessive reminders of our own
subjective ideas and feelings.
Second point: In spiritualism it is often insisted to the extent of coaxing
that you have to give up everything and renounce all the relationships;
excepting the one with God.
This also is obviously shocking and repulsive as it seems to induce
hatred about all sublime and adorable relationships.
But it is not so! What it actually means is; being capable to see every
relationship more objectively in the course of time; due to being focused
exclusively on God i.e. true self i.e. NAMA; beyond petty self through
the practice of NAMASMARAN. As a result; our emotional bonds in all
relationships evolve and become mature, subtler and refined. They
become selfless and free of expectations and dependence. They become
free of prejudices and grudges. They become tolerant and warm. They
inspire giving rather than asking, begging or commanding! It is
important to understand that subjective ideas and feelings (memory of
petty self) and subjective perceptions about the relatives, friends etc
(relationships) should get evolved as a result and NAMASMARAN. It
has nothing to do with arbitrary “cutting off relations”, which can be
harmful!
The third point: In spiritualism there is a philosophical depiction of

different concepts, which are difficult to grasp at tender age; for
example; the concepts of soul, immortality, rebirth etc and such other
ones. This can be really very heavy, confusing and for the budding
minds (if inadvertently imposed) and induce a conflicts in them. For
example a boy sees the world and comprehends it in a particular way. It
is counterproductive for the boy to assume arbitrarily that; what appears
is actually contrary to his perception; and believe that it is all illusory!
It is essential to understand that philosophy provides answers to only
certain questions, not all. Understanding the answers can provide us only
some satisfaction and conviction. But remaining clarity comes only
through practice and experience. Therefore; it is always good to ask
questions, seek answers and encourage children to do so. But it is
important NOT to impose any concepts and/theories on the children. It is
important to avoid; burdening them with our views. It is necessary to let
them evolve through simultaneous practice and study. In the present
context; encouraging the practice of NAMASMARAN is important; so
as to enable the children to grow in their perspective, thinking, emotions
and instincts. It is important to encourage them to keep expanding their
horizons in a natural way and develop their ideas and convictions!
We ought to realize that; children should have freedom in as much as
caring guidance. In as much as it is troublesome for the children to try to
blindly forsake their ideas, or accept some other ideas; because someone
preaches it, it can also be a loss for them to condemn the preaching
without practicing NAMASMARAN with some patience! This is true
with even the grown up adults like us! Moreover it must be realized that
patience is vital in any task, including scientific experiments.
NAMASMARAN AND A QUESTION

Even if we have faith in our guru; and our devotion is genuine; we are
often confronted with this question; “Is it really true that Guru does
everything?”
This is because; even if we repeatedly reiterate that our guru is none
other than the Almighty Himself; we are always influenced by and
involved in; his personal life, charisma, feelings, preaching and his
supernatural and superhuman feats; which characterize His human form!
This is true about mystics, prophets and incarnations as well! All of
them; while extraordinary, superhuman and supernatural; on the one
hand; appear to have limited capacity; in their human form; on the other!
They don’t seem to govern; the complex scientific inventions, rapidly
developing intriguing technology, world wars, earth quakes, tsunamis,
volcanic eruptions and several cosmic phenomena, which appear to be
results of individual or team efforts or unplanned and automatic.
They do not appear to be Guru’s activity.
Now; for getting the answer to our question; let us understand that our
doubt is actually valid; but created by our concept of “doing”.
Actually; Guru, mystics, prophets and incarnations of God; “do not do”
as per our understanding of the word “doing”.
Animals “do” things without knowing that “they” are doing. We do
things; thinking that “we” are doing. We; in the course of ascendance
from individuality and subjectivity; realize; that “we” is a transient
experience at a certain stage of development. This experience is; neither
present; before (when we are unconscious about self); nor latter (when
we transcend the individuality and subjectivity; and merge in impersonal
objective consciousness)!

It is in the last state of consciousness; that we appreciate that ‘we’ (our
bodies, instincts, emotions, intelligence and perspective and our
behavior); are mere dependent transient peripherals of the impersonal
and eternal objective consciousness, who is the only absolute and
immortal reality; and hence a “doer”; albeit indirectly!
When we say; “Guru does everything”; it does not mean that Guru in his
body actually plans and brings about earth quakes, tsunamis; or invents
scientific inventions; or engages in the multitude of mundane activities.
All these are ‘executed’ through the different peripheral instruments of
the impersonal and eternal objective consciousness, the true self of
Guru, commonly referred to as God! When we say “Guru or God does
everything”, it means this!
All this is actually a matter of study and continuous practice of
NAMASMARAN and firsthand experience. The experience; initially of
the glimpses and finally; of actually “being the eternal consciousness”!
It is not a matter of blind belief!
Even; all this “writing” and “I” are contingent amidst the field viz. the
eternal kingdom and supreme reign of God; my guru.
NEW INSIGHTS IN NAMASMARAN
NAMASMARAN is a multidimensional and totipotent or pleuripotent
activity. Thus on the one hand it is a mere remembrance or recitation of
God’s name or OMKAR by an individual, either loudly or silently; and
on the other hand; when it reaches its zenith; it is one with cosmic
consciousness Himself (within which everything is contingent).
The initial experience of NAMASMARAN can be totally different in
accordance with our physiological disposition. Many times, especially if
we are obstinate or stubborn with strong likes and dislikes, then we may

feel that it is suffocating, and is strangling our freedom! Therefore it is
said; that we should start NAMASMARAN on a relatively small scale.
We have to appreciate that during NAMASMARAN there is a gradual
reversal of the decent of consciousness. There is a reversal of our
consciousness from getting involved in neuro-physiological information
processing, which embodies neuro-biochemical and neuroelectrophysiological changes. During this process; along with our
consciousness; all these; and the conflicting thoughts, emotions,
instincts, desires, drives, cravings and behavior; get evolved and
synchronized.
Till such time that the process of NAMASMARAN does not take roots
in our being, the decent of consciousness embodying an illusion of
freedom, to which we are addicted; keeps on resisting our practice of
NAMASMARAN. This causes conflict!
This happens because; even though NAMASMARAN emancipates all
aspects of individual and social life, initially it is alien to our ignorant
state of mind and hence we find it unpleasant, restrictive and coercive!
Gradually we realize that NAMASMARAN acts as a thought anchor;
and holds us together, while catalyzing the process of self realization!
The beauty of NAMASMARAN is that by virtue of reversing the decent
of consciousness, it is never restricted to our own petty benefits, even if
we wanted it that way. It is always benevolent to all; including those,
who may be thousands of miles away; and known or unknown to us!
It is said to be emancipating even to those subtler entities whose “life”

does not fit in the usual laws of biology such as the departed souls! This
is not surprising; if we realize that when at its zenith, NAMASMARAN
is one with NAMA; the cosmic consciousness; and everything
(including past and future generations) is contingent therein!
When NAMASMARAN reaches its zenith; it is one with NAMA; the
cosmic consciousness (within which everything is contingent); as stated
earlier, and the inexplicable effects of NAMASMARAN begin to
manifest at the level of electrochemical activities in various parts of
brain. These in turn; are responsible for the experiences of the
practitioner of NAMASMARAN; as well as the apparently miraculous
effects; on body functions, behavior and other events in individual,
family and social life.
One of the several concrete possibilities resulting from
NAMASMARAN; which may be accessible to technology is;
consolidation of to and fro connections between brainstem including
limbic system and the cerebral cortex.
Since NAMASMARAN is a very subtle process it could possibly also
lead to quantitative, spatial and temporal changes in the micro-neurophysiological secretory and electrical events (as well as changes in their
interrelationships) in key positions in the central nervous system and
influence the whole biochemistry and physiology. This could explain;
how many practitioners of NAMASMARAN experience inexplicable
recovery from otherwise incurable diseases.
This could explain the aphorism of Shri Brahmachaitanya Maharaj
Gondavalekar from Gondavale (District Satara in Maharashtra State, in
India); that NAMASMARAN embodies all the aspects e.g. YAMA,

NIYAMA, ASANA, PRANAYAMA, PRATYAHARA, DHARANA,
DHYANA & SAMADHI; of YOGA. These are achieved in a subtler
and continuous manner, in NAMASMARAN.
Roughly speaking it appears that; in asana, pranayama and other
procedures in hatha yoga, are employed to “push up” the descending
consciousness from receptors, plexuses, muscles, respiration, autonomic
nervous system etc back to its original position in and beyond cerebral
cortex; and in NAMASMARAN; it is like withdrawing or sucking the
descending consciousness.
It may not be inappropriate to note here; for record; that we need not
believe any of this blindly; as; soon we would see; scientific validation
of the aphorisms as above; about NAMASMARAN; of many seers. It
would then be accepted automatically without any kind blind belief by
all; irrespective of not only religions; but even ideologies such as
atheism.
UNDERSTANDING NAMASMARAN
The understanding of NAMASMARAN also goes on renovating and
rebuilding itself with newer dimensions and becoming multicolor,
sweeter, melodious and rhythmic! The ecstasy of NAMASMARAN
becomes overwhelming and inspires one to share it with others!
The understanding, experience and the feelings; associated with
NAMASMARAN go on deepening and get percolated in every system
in the body. NAMASMARAN gradually becomes a core of our total
personality and controlling center of our behavior.
In fact; “We” become secondary and NAMA occupies the supreme
position within us!

It is true that even if we started NAMASMARAN with some
expectations or some wants, gradually they become unimportant to us!
In fact through NAMASMARAN we not only go beyond the selfish
motives, and expectations, but experience eternal and vital relationship
between our GURUTATVA and us. In other words, this is a relationship
between our objective or cosmic self and our subjective self.
At one point in time, NAMASMARAN appeared to me to be a process
of liberation that would directly lead to purification of minds and
blossoming of instincts, emotions, intelligence and perspective; and lead
to predictable social progress.
Now also I feel that NAMASMARAN would lead to social changes, but
probably not as predictably and as simplistically as one would or could
imagine.
Guru guides and motivates millions of people towards
NAMASMARAN and blossoming of their instincts, emotions,
intelligence and perspective! This repeats itself from time to time in
different parts of the world.
GURU or GURUTATVA (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 individual guru and a particular disciple
is determined probably by the associations in past lives.
The cosmic consciousness is eternal. Darwinian evolution,
enlightenment of an individual and enlightenment of the masses; are

contingents in this cosmic consciousness, which is also called
GURUTATVA!
NAMASMARAN is an objective door or a way; to the cosmic
consciousness that transcends the dimension of time. This door or a way;
is created by the cosmic consciousness Himself; through great sages and
seers; by inspiring them to practice NAMASMARAN from millennia.
This is referred to as making a NAAM; SIDDHA. Hence it is said that
NAAM given by an individual GURU; has immense significance and
importance. The NAMA given by GURU is a “valid passport” to enter
the cosmic consciousness and aids emancipation of the whole universe.
This makes it clear; that it is erroneous to assume that “my activity” of
NAMASMARAN would yield results. Actually the GURU gets
NAMASMARAN done through me! Everything including global
revolutions or universal cataclysms; including “my activity” of
NAMASMARAN are contingents, effects; and NOT CAUSE!
NAMASMARAN is a golden opportunity to remerge with the cosmic
consciousness endowed by the cosmic consciousness GURU. Therefore
it is said that we should practice NAMASMARAN for the sake of itself;
only. The idea of “my activity” of NAMASMARAN is totally false; and
hence the subsequent expectations of the results are also totally baseless,
irrational and incorrect.
But once we understand that all the revolutions once envisaged; are
written on the wall, we get freed from the burden of being obsessed by
them and “doing NAMASMARAN for engendering them”; and be free!
This is a very difficult, but a sure stage in life.

UNDERSTANDING MORE ABOUT NAMASMARAN:
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. This
cosmic consciousness transcends the dimension of time. The highway of
NAMASMARAN 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 inspired and 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.
SELF DEVELOPMENT
The stages of self development, self blossoming or self realization vary
in their details from individual to individual. Further; they are not clearly
defined and hence most of us suffer from confusion, dilemmas, conflicts,
disillusionment, disgruntlement or delusions. Sometimes we feel
helpless and sometimes we feel elated. We feel helpless because we do
not know how much we have progressed; and elated because we do not
know how much we have yet to progress!
The span of the process of self realization roughly spreads from the
inexplicable and indescribable restlessness to the indescribable
“experience” of immortality.
Many activities and techniques are described for self realization. They
are called SADHANA in Sanskrit, Marathi, Hindi and many Indian
languages. NAMASMARAN is one of the simplest of such activities;
and spreads over the entire life. It is also called NAMASADHANA. The
other words; more or less synonymous with NAMASMARAN; are JAP,
JAAP, SIMARAN, SUMIRAN, JIKRA and remembrance of God or
true self.

To overcome the bouts of illusory helplessness and deceptive elation; we
ought to recognize with greater clarity; the subtler aspects; inherent to
the gross stages viz. BADDHA, MUMUKSHU, SADHAKA and
SIDDHA; of self realization.
1. Thus; all these stages are not actually water tight compartments. We
begin with the stage of BADDHA, which means completely governed
by our body and instincts. There is no discontent whatsoever! There is
almost automatic and reflexive behavior. But actually being human
beings; there is somewhere in the deep subconscious mind; propensity
(of which we are unaware) towards the realization of true self.
2. As we begin in our childhood; the practice some SADHANA (In India
this is a part of what is called SANSKAR and includes activities
conducive to growth of consciousness; such as getting up at or before
sunrise, cleaning mouth, teeth, answering call of nature, taking bath,
saluting parents, reciting hymns, pranayama, exercise such as
SURYANAMASKAR etc); we develop preferences. We start
appreciating “good” and “bad”.
3. We live in the world of fantasy and belief that “good wins” and “bad
loses”.
4. But still; there is perennial conflict of “good” and “bad” within us;
throughout our childhood; because of the childish reactions born out of
instincts of survival, habitat, herd formation, hunger, thirst etc; and
emotions such as being pampered and cared for. Hence there are “mini
wars” for trivial reasons! All these stages may be called BADDHA.
5. With the advent of adolescence associated with surge of hormones; there
is emergence of new idealistic utopia and assertion of ego and sex;
besides the other instincts. These may manifest as impulsive charitable
and/or rebellious behavior, poetic emotional upsurges, romance with
opposite sex, iconoclastic arrogance; and so on. This stage marks the
beginning of MUMUKSHU. This word means the disturbing

consciousness or awareness about the deficiency or void within! The
search of “the root cause of this disturbing void” begins!
6. The individual goes actively and enthusiastically; through the trials and
errors of various charitable, rebellious, romantic and utopian sprees! He
or she meets with several “successes” or “failures” and keeps getting
excited and depressed.
7. Depending on the circumstances, one may pass through episodes of
errors, mistakes, blunders, crimes; to efforts towards, intense study,
philanthropy, social activism and unusual noble deeds. But gradually the
stage becomes marked by severe dissatisfaction and restlessness. It is at
this juncture of utter helplessness; that one comes across an assurance,
solace, guidance, morale booster, empowerment that begins to fill the
void inside. This help is usually called divine help by the theists. One
may call it anything. But it comes. The source of this help in human
form or tangible doctrine or concrete guidance is recognized as
SADGURU. The unseen and abstract nature of SADGURU is
indescribable. SADGURU means the master who enables us to realize
the true self or truth. It is essential to understand; that even though the
apparent ways of the different divine masters; may vary with respect to
the details; their essential role is the same; and that is to enable the
disciple to realize the true self! This marks the beginning of the stage of
SADHAKA.
8. The individual begins to feel little bit but surely; “at home” in the
guidance of the SADGURU. The inner progress takes further
momentum. The intellectual clarifications of several questions begin to
spring from within. The buoyancy and the spirit of sharing increases.
There is candid and often gullible expression of the experiences and
comprehension; of what is perceived as “truth”. This may also be in the
form benevolent creativity in music, paintings, poetry, literature; and
even innovations in industry, trade, agriculture etc.

9. There is preponderance of feelings over instincts. Thus; we tend to
“give”; even if we are hungry or thirsty! We get involved in many
philanthropic or revolutionary activities or both; but less impulsively and
more accurately; than previously.
10.
Gradually this stage becomes marked by preponderance of
thinking (VIVEK) over feelings. Thus we become wiser. We become
more aware of our drawbacks or weaknesses and begin to see the
presence of evil deep inside; and not merely outside. We begin to see the
ubiquitous nature of the obstacles in the process of realization of true
self! The utopia of global welfare; on the one hand; and the bliss of self
realization; on the other; begins to appear far more difficult and vast;
than our earlier perception. This is usually associated with our
conceptual blossoming into holistic one. Gradually our ideas about every
walk of life become more holistic and more conducive to self
realization. As we progress; we become more and more objective in
terms of experience of innate unity with entire universe and thereby
conception of the perspective, policies, plans, programs and their
implementation of universal benevolence. It is obvious that the nature of
this process is not uniform and same. It varies with age, sex, occupation,
physical conditions and so on. But; as a result of our holistic
blossoming; our aggressiveness somewhat diminishes. We become more
considerate about ourselves and others. This may be perceived as
mellowing. But actually; we develop greater conviction in what we
think, feel and do. This may be called courage of conviction or DHRUTI
or DHARANA; and is associated with; zestful articulation of holistic
education, holistic medicine, holistic health, and holistic solutions to
universal stressors; such as global warming, global recession, child
labor, accidents etc. In simple words; the degree of complaining is
increasingly replaced by dynamic revelations and actions!

11.
These efforts however; are not met with projected results. Hence
there is a deep sense of despair.
12.
In contrast; the illusions and delusions of quick short cuts to
conquest of; SHADRIPUS and or SIDDHI/ supernatural experiences;
in absence of holistic perspective, policies, plans, programs; and
their implementation; are dragged in hypocritical and deceitful
behavior, are associated with amassing wealth; although with
degenerative and destructive effects on self and society.
13.
Gradually we get freed from the attachment of; what we
considered hitherto; as “our” or “their” concepts, ideas, creativity,
mission; and successes and failures. We realize that it is the “divine or
cosmic will” which gets expressed through appropriately through “us”
and “them”. We begin to appreciate the scope and limitations of “our”
and “their” role and accomplishments. Thus our burden begins to
decrease.
14.
Our individual whims and fancies and idiosyncrasies go on
disappearing and we begin to be more and more tolerant towards the
needs, likes and dislikes of others. We become more and more
convinced that the bounty of SADHANA would help “us” as well as
“them”! Hence we get firmly focused on the practice of SADHANA;
leaving aside the other things; such as our individualistic and subjective
desires and dreams; whether mean or noble!
15.
The happiness begins to grow more and more independent of and
irrespective of everything else. At this stage we have reached the door of
self realization the stage of SIDDHA, which is beyond words.
16.
The SIDDHA’s life is characterized by “being connected with true
self continuously” and manifests benevolently to the universe by virtue
of inspiring and empowering guidance; in; seen and unseen ways; in
marching through the above described stages.

17.
Of course; there are exceptions to this general course of progress.
The esoteric and mystical intricacies involved there; are beyond the
scope of this small article and beyond my reach!
SCOPE OF NAMASMARAN
In the literature of saints and prophets there is plenty of admiration of
NAMASMARAN as a way to liberation and/or emancipation.
But whether we totally disbelieve or believe in the saints and the
prophets; we need not desist ourselves; from asking the question: If
NAMASMARAN is a panacea; why are billions; many of whom are
followers of NAMASMARAN; suffering miserably?
Many of us are tempted to explain this on the basis of past deeds; which
indirectly suggests that NAMASMARAN cannot purify us of our past
deeds. It is like attributing limitations to NAMASMARAN. Rationally
speaking; it is a guess work.
In my view; NAMASMARAN is a panacea today; (if not in the past)
due to the enlightening and empowering bounty of the penance of
thousands of saints in the past. Today; it can chastise us; as well as
purify us from our past misdeeds. For this; at least a large proportion of
people; if not all; need to practice NAMASMARAN and be oriented to
their true selves.
This is similar to the phenomenon of an orchestration, where most
instrumentalists and the vocalists are required to be oriented to the
musician for desired harmony, melody and rhythm!
Actually when we get oriented to our true selves; we begin to get freed
from the shackles of the stranglehold of our passions, lust, desires, ideas,
beliefs, notions, dogmas and so on, which are often pursued at the cost
of others. We begin to be more objective and hence less prejudiced, less

biased, less grudged, less individualistic, less sectarian, less fragmented,
less petty and so on.
In view of this; it is clear that; NAMASMARAN is associated with
overall growth and development of an individual and the society. Just as
we cannot pinpoint the beneficial effects of growth on every molecule of
body; when the whole body is growing; similarly; we cannot answer the
question of individual fortune or fate; to prove or disprove the
benevolence of NAMASMARAN! It has to be noted that even during
growth; there are millions of cells, which are diseased, degenerated,
atrophied and destroyed. It is almost unpredictable to know which cells
would live and which would die! Furthermore; the time of onset and the
duration and the end of growth for every cell is different, specific and
unpredictable.
Hence we need not get detracted, disturbed, disheartened, depressed or
destabilized; by such destabilizing questions, related to individual
fortune or fate; born out of superficiality and pettiness of our minds.
NAMASMARAN is the way; the universal way; and the most feasible
way; even if we are NOT transformed into an enlightened soul;
overnight; and even if we do not see (through our subjective frames of
our minds) the expected or anticipated results; in our life and the life of
mankind.
Whether we are good, bad or ugly; and believers or non-believers; we
still have the golden opportunity to practice NAMASMARAN and be a
happy participant of the process of superliving or holistic renaissance i.e.
individual and universal blossoming.
DOUBTS ABOUT NAMASMARAN
In rigid and unquestioning body consciousness; we can be callous and
oblivious to the pain of others. We can be “happy” and “stoic” and free

of doubts; whether we practice NAMASMARAN or not; till; we
ourselves are not inflicted; or are in tribulations.
Doubts about NAMASMARAN creep in mind; because of the agonies
of the burning problems of the people; at global to local levels; in as
much as the doubts spurt by our physical pains, financial crisis, and
humiliation in personal life. There is no disagreement and no denial; that
this is due to the body consciousness. But doubts creep in our mind; due
to sensitive and inquisitive body consciousness; manifesting into our
genuine concern; for the suffering of not only ourselves; but the others.
Doubts creep about the sectarian and piecemeal approaches and policies;
revolving around petty perspectives, thoughts and vested interests; in
various (political, social, economic, medical, industrial, agricultural,
educational and even ‘religious and spiritual’) fields, which prove
ineffective and lead to everyone’s detriment.
Some say that NAMASMARAN is meant for mere ‘self realization’ and
not for social revolution. Here there is an error of omission of rest of the
universe; other than an individual! How can there be “true self”, which
includes everything in universe; by omission of the others? How can
merging in NAMASMARAN completely i.e. realizing the “true self” be
without its integral component the universe and society therein? Hence;
there cannot be any individual liberation, without an actual impact; the
details of which may vary; in personal and social life.
All the ideas and pursuits of “personal” liberation; without changes in
the internal and external environment; are deceptive, petty and actually
counterproductive. But the “feeling of personal liberation” even in
absence of such changes; is possible! The concerned individual himself
or herself; has to decide; whether he/she is; on the way of liberation or

actually liberated; or is callous and in self deception. Usually a self
deception is exposed in the course of time as a case of fraud, where the
individual merely amasses wealth and short lasting sway on public mind,
without any long lasting benevolence for the others!
NAMASMARAN, is inseparable from globally beneficial perspective,
policies, plans and programs, to be evolved by the leaders in different
fields, and their meticulous implementation by the masses; and thereby;
the successful individual and universal blossoming in actual day to day
life. We cannot be happy and fulfilled from anything else; other than self
realization, that is freedom from the overwhelming impact of body
consciousness. This is true liberation or Mukti or Nirvana; and is
coupled with universally beneficial cumulative wisdom; in the form of
policies and their actual implementation in all the fields of life.
NAMASMARAN, is a fundamental and universal solution (other
solutions being adjuvant) for the perceptible transition from individual
and universal problems; to individual and universal blossoming.
All this can be disproved by their own examples; if the “self realized”
people, having nothing to do about the society and have no influence on
the society whatsoever; bring forth other evidences of their self
realization!
GLIMPSES OF GONDAVLE: THE INFINITE SOURCE OF
EMANCIPATING SPIRIT
In the India, there is state called Maharashtra. This state is famous for
many meritorious characteristics. The most outstanding of which, is the
galaxy of individuals who had realized (not merely understood or
known) the truth and imparted it to the mankind. Truth realization is
ATMAPRACHITI (the word self realization does not convey the exact

content of the word ATMAPRACHITI because the word ‘self’ is
associated with individual personality, identity and is intricately mingled
with ego; and hence it does not convey the essence of the word
ATMAN.
(The readers should kindly NOTE that the words; self, true self are
used to mean ATMAN and the word “self realization” is used to
mean ATMAPRACHITI; in this book.)
Truth realized individuals are not mere erudite orators, who preach,
perform so called miracles, or merely do philanthropic work! They
revive us from the stupefying dungeon of mortal subjective realm; into
immortal objective consciousness.
Thus in Maharashtra, there have been truth realized individuals such as
Nivrutti, Dnyaneshvar, Sopan, Mukatabai, Namadeva, Eknath, Ramadas,
Tukaram and many others; and in 19th and 20th century Akkalkot
Swami, Saibaba, Gajanan Maharaj and many others. One of these truth
realized individuals was Shri Brahmachaitanya Gondavalekar Maharaj.
Gondavalekar Maharaj (1845-1913); had come in contact with Shri
Saibaba, Akkalkot Swami, Vasudev Balavant Phadke, Lokamanya Tilak
and also Nanasaheb Peshave (Biography of Gondavalekar Maharaj, by
K.V. Belsare). He extensively toured India three times; and rest of the
life he lived in Gondavale. His life exemplifies how a truth realized
individual’s consciousness is one with the cosmic consciousness and
benevolent to universe.
Gondavale is full of daily activities (conducive to individual and global
blossoming) called NITYOPASANA (nitya = one which continues
uninterrupted; and upasana means getting nearer to God or absolute

truth). People interested in truth realization and/or global welfare; visit
Gondavale, usually stay here and participate in NITYOPASANA. They
live here and do cleaning, cooking food, serving food, serving cows etc.
Many come here and serve the patients in a completely charitable
hospital here. Many look after the sale of the books. In short; thousands
of people are involved in several services; required to host in
disciplined, dignified and decent manner; thousands of truth seekers
coming and staying here every day. Thus thousands of people are
involved in various ways; in the MAHA YAJNYA, SAMASHTI YOGA
or MEGAPROCESS of GLOBAL BLOSSOMING going on here for
last one and a half centuries! I am tempted to call this a MEGA
UNIVERSITY OF IMMORTALITY showing and enabling us to tread
the path of ultimate fulfillment viz. individual and global blossoming in
life.
The food and stay for specific period of time are kept free of cost as an
expression of supremely benevolent super transaction; beyond
mercenary, commercial, professional and philanthropic concepts! This is
an eternal spring and stream of the ambrosia that cannot be conceived,
gauged, evaluated, categorized or described by even a highly erudite and
creative linguist.
The most important and conspicuous aspect of Gondavale is the
incessant practice of NAMASMARAN! Most of us, who visit
Gondavale; become increasingly involved in the practice and promotion
of the universally benevolent mega process; NAMASMARAN!
Gondavale is near places such as Dahivadi, Pusegaon, Koregaon, Satara,
Phaltan, Vita, Tasgaon etc. and about 60 to 90 km from Pandharpur,
Pune, Sangli, Miraj, and Mahabaleshvar etc. From Mumbai, Panvel,
Vashi, New Mumbai, Lonavala and Thane; one can drive to Gondavale

in 5 to 7 hours by express highway.
Address & Phone
Shri Sadguru Brahmachaitanya Maharaj Gondavalekar Chaitanyopasana
(Sansthan)
At & P.O. Gondavale (Budruk), Taluka: Man, District: Satara
Pin code: 415 540;
Phone: 02165- 258292
OBSTACLES IN NAMASMARAN
One of the obstacles is depression due to continuous bombardment of
events in the surroundings; full of petty successes and failures (as
depicted in print and electronic media).
Because of this bombardment and feeling of helplessness; one tends to
feel that time is fleeting without giving fulfillment! One feels at loss; for
having “wasted” time in NAMASMARAN! This painful experience
erupts from within like unmanageably excruciating pain; in spite of the
conviction that NAMASMARAN has to be given the top most priority.
The second obstacle is that of being helpless (impotent) in terms of
being convinced or convincing others about NAMASMARAN. One
feels even more helpless; that one cannot create interest, liking or
passion in others; for NAMASMARAN! This helplessness is even more
when one has to face painful criticism (of being inactive) and
humiliation (of being useless and parasitic) from those who are
completely entangled in the pursuit of petty gains. In addition; since
NAMASMARAN makes us considerate, we tend to accept the opposite
view points; rather too politely. This is often conceived by others; as
impotence; which makes us feel miserable.

The third obstacle is the emergence of introspection; of our increasingly
deeper layers. The practice of NAMASMARAN brings to surface our
drawbacks from the subconscious and unconscious layers of our being.
These drawbacks, to which we are hitherto oblivious; give us a feeling
that we are deteriorating due to the practice of NAMASMARAN! This
is too disheartening!
The fourth obstacle is the flaring of a conflict. This conflict; is between
the notion; that NAMASMARAN embodies; specific ethical/moral
pattern, puritanical behavior, asceticism and is alienated from the day to
day problems on the one hand; and revolutionary fervor and epicurean
values aligned with the material life; on the other! The conflict keeps on
nagging and makes on feel guilty about minor indulgences (in view of
shad-ripus).
But there is nothing to worry and despair! Guru keeps on revitalizing
and empowering us at appropriate times; to continue victoriously the
globally benevolent practice of NAMASMARAN. We get an
unmistakable experience of being triumphant and hence increasingly
buoyant; in the course of time; in spite of these obstacles.
NAMASMARAN VS NAMAVISMARAN
NAMA is a word used to indicate true self; inseparable from the
unifying universal self. Hence forgetting (VISMARAN) our self
(NAMA) or being oblivious (VISMARAN) to our self (NAMA); can be
referred to as NAMAVISMARAN.
As we “forget” our true self (NAMAVISMARAN), we begin to live as
our caricatures. We then get segregated into races, philosophies,

ideologies, religions, cultures, nations, regions, families and individuals!
Latter we descend further; by the downward momentum of
individualization into pettier and meaner life!
This universal process of NAMAVISMARAN manifests in the form of
individualistic and often antisocial whims, fancies, idiosyncrasies,
delinquencies, perversions, family disputes, quarrels; and worldwide
spate of antisocial activities leading to dissipation, dispersion,
disruption, distortion, decomposition, disease, degeneration and
destruction; of and individual and the mankind.

Since the root of the individual and universal problems lies in the
universal process of NAMAVISMARAN, the panacea or the radical
measure for a complete cure and prevention of the individual and
universal problems; lies in reversal of the prevalent universal process of
NAMAVISMARAN through active practice and promotion of universal
process of NAMASMARAN.
NAMASMARAN AND FAMILY LIFE
Family life, Rearing children, Kindness
NAMASMARAN AND FAMILY LIFE
The human beings as well as several animals are characterized by groups
of individuals recognized as a family. It is the nature's law and nature's
wisdom, which has made this phenomenon of family (constituted by
physical, instinctual, emotional, intellectual, spiritual and overall
biological complementarity) emerge in the nature. Thus, it is quite
natural that we find it extremely beautiful to see various animals

involved in parental care, just as we find it very pleasant to see a human
mother loving her baby.
At present the institution of family is on the verge of collapse, in many
parts of the world; and they are full of stress and strain as well as strife
and disintegration; in the remaining world!
Thus, today there is a striking note of discord and friction amongst
members of a family. Particularly; the elderly, handicapped, diseased,
very young ones; and other dependents; have to face a very hard time.
The nature of disturbances in family may vary in details in people with
different backgrounds. However, one of the common factors is
dissatisfaction resulting out of expectations either from one's own self or
from others. This leads to development of hatred towards others or pity
for oneself. Thus, the members of the family tend to be violent either to
others or to themselves.
In human society these expectations have acquired the titles and the
sanctity of the traditions, conventions, laws and such other things.
However, with increasing complexity in the social dynamics and
economic relationships, the inadvertent acceptance; as well as arbitrary
and irrational rejection of the traditions, conventions, laws etc; have led
to extreme psychological and hence overall unrest in the families and the
society. This volcanic unrest has led to various crimes such as feticide,
infanticide and child abuse. Besides there are incidences of teenage
mothers (the hundred percent successful sex education in many countries
has not reduced the incidence of all these as well as that of incompatible
marriages or divorces etc.) etc. It has to be appreciated that sex
education and material abundance have changed only the nature of
problems for women, the basic tyranny remaining unabated. Mere sex
education and economic growth do not lead to profundity and
broadening of mind. Hence they cannot solve problems such as violence
in different forms, such as dowry deaths. Neither stereotyped revival nor
stereotyped destruction (implicit in so called revolutions) of the

traditions and conventions; will solve the crises that the family system is
facing world over. This means the essence of past wisdom has to be
extracted from the traditions and conventions and in accordance with
this essence, the nature of appropriate family relationships and the nature
of conventions of duty towards one another have to emerge. The laws
have to spring from such wisdom with due consideration to the
peculiarities of the present day complexities. Thus neither
fundamentalist approach; nor the approach; out to destroy the traditions
and impose arbitrary rules and laws; would work.
It is obvious that healthy evolution of family life can be possible only by
overcoming the pettiness in perspective, thoughts and actions. This is
possible if we learn to refine and rectify our expectations (born out of
traditions and conventions) about ourselves and the others, with the help
of NAMASMARAN. This is because NAMASMARAN opens our eyes
to see the innate unity and harmony, thus facilitating triumph on our
expectations.
NAMASMARAN thus can loosen the irrational stranglehold of the
traditions, conventions and laws; as well as the expectations on our
minds.
Thus families practicing NAMASMARAN would never allow bitterness
to creep in due to dowry disputes or petty things such as inadequate
score in examinations. NAMASMARAN would surely help us to
overpower and transcend the mutually interactive and synergistic growth
of coercive traditions and our own expectations. In simple words;
NAMASMARAN shifts our attention to the innate continuity and unity,
already existing in our hearts. NAMASMARAN enhances our
awareness of the core reality, the eternal melody and the power that links
and governs all of us. This awareness and experience that springs from
or springs through the practice of NAMASMARAN endows us with
considerate outlook on the one hand and the courage to manifest our true
self on the other hand. Thus unconditioned tolerance, acceptance, love

and respect about one another as well as the motivation to assert grow
together.
In the present context the members of the family seem to have lost this
awareness. This has led to hysterical pampering of one's whims on the
one hand and denial of the genuine needs of the others on the other hand.
This has also led to obsessive pursuits of material gains at the cost of
others; and humiliation and misery as a result of failure in such
obsessive pursuits. One can easily see how this has got the potential to
blast the harmonious family life into pieces. No rules, regulations or any
arbitrary codes of conduct; by themselves alone; can save and or
rejuvenate the human bonds which are vital to the vibrant and joyful
family life. NAMASMARN, however by orienting our attention and
fixing it on the inner harmony can revitalize and reorganize the family
life in a beautiful manner.
NAMASMARAN AND REARING OF CHILDREN
The future of the children is a matter of great concern for parents or
guardians. Rearing the children therefore is an extremely important,
complicated and difficult problem / challenge which today's parents
have to face.
Several questions; such as “which toys, foods, clothes, tonics etc. should
be given? Which prayer, which language, which habits, which discipline
should be inculcated? Which exercise, which etiquette, which manners,
which behavior should be expected?” remain baffling. This is especially
so in today's complex environment wherein the children, parents and for
that matter every one of us is exposed to conflicting and confusing
influences from cinema, drama, TV, Radio, News papers, Magazines
and travel. There is always an infectious dilemma in the minds of
parents with respect to how they should behave with their children. This
is mainly because they are trapped in a situation which apparently
imposes only two alternatives. First is joining the cruel and
dehumanizing competition; and the second is accepting inevitable


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