Published on February 4, 2014
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 KARMA-PHALASIDDHANTHA 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 neurophysiological 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-neuro-physiological 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 sel
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CONTENTS 1. PREFACE 2. WHAT IS NAMASMARAN? Introduction to NAMASMARAN, NAMASMARAN: The Healing and Blossoming Ambrosia, NAMASANKALP, Three points in ...
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