INDEX


1. Namasmaran and One's goal

2. Namasmaran and Selection of career

3. Namasmaran and Occupation

4. Namasmaran and Beauty

5. Namasmaran and Inertia

6. Namasmaran and Sports

7. Namasmaran and Sense of insecurity

8. Namasmaran and Slavery

9. Namasmaran and Rearing of children

10. Namasmaran and Family Life

11. Namasmaran and Addiction

12. Namasmaran and Health

13. Namasmaran and Patients

14. Namasmaran and Doctor's dilemma

15. Namasmaran and Fear

16. Namasmaran and Science

17. Namasmaran and Perspective of policy making

18. Namasmaran and Education

19. Namasmaran and Hypnotism

20. Namasmaran and Poetry

21. Namasmaran and Revolutions

22. Namasmaran and Lawyers

23. Namasmaran and Medical Profession

24. Namasmaran and Ideology

25. Namasmaran and Employees

26. Namasmaran and Atheism

27. Namasmaran and Hymns

28. Namasmaran and Scripture

29. Namasmaran and Virtues

30. Namasmaran and Hathayoga

31. Namasmaran and Miracles

32. Namasmaran and Non Violence

33. Namasmaran and Faith

34. Namasmaran and Rituals
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INTRODUCTION



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, Dhruv, Adi Shankaracharya, Meera, Chaitanya Mahaprabhu, Namadeva, Dnyaneshwar, Tukaram, Eknath, Kabir, Ramadas, Chokhamela, Narahari, Gondawalekar Maharaj, Gajanan Maharaj, Sai Baba and so many from different religions and spiritual traditions practiced Namasmaran and advocated to the others. Mahatma Gandhi also practiced Namasmaran. 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 the 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 day or night and it can be done , with different types of rosaries with different numbers of beads. People remember silently or recite loudly, different names, with different targets such as 3.5 lakhs, 13 lakhs, 3.5 crores, 13 crores etc. Namasmaran is practiced either with specific mundane intention or without any such desire of mundane nature. In Author's view practicing Namasmaran is of highest importance and when done so with topmost priority, 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 and actions in the profession, thus thinking and actions 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.



2. 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 KARMA- PHALASIDDHANTHA. 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 comprehend or experience (without losing subjective identity) the input coming through three states, three dimensions viz. length, breath 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. It seems that by Namasmaran alone one can experience the trans-

I

NAMASMARAN AND ONE'S GOAL


When we ask the children about their goal, they reply that their goal is to become doctor, lawyer, model, actor, pop singer, business tycoon or somebody of that sort. Peer pressure, fierce competition and tough demands from demanding parents keep the children preoccupied or rather obsessed with their aim, goal, dream or choice. The children start getting worked up in the efforts to be successful in their pursuit of becoming somebody. The effects of these pursuits are unimaginably damaging on the bodies and minds of the young generations. The children are under tremendous stress. They are restless, nervous, anxious, worried and many times even sleepless.

What is the role of Namasmaran in such situation? Namasmaran that is also referred to as THOUGHT ANCHOR, gradually shifts the mental plane above the influences of glamour and glitter. It shifts the mental plane above the pettiness and superficiality. Namasmaran gradually brings us closer to a point of clear vision, and maximum fulfillment. We begin to see what is closest to our heart and soul. In other words it enables us to see the purpose of our life. In my opinion this purpose of life is same as SWADHARMA.

As a result of the process of Namasmaran, gradually, one realizes that one's goals etc are intrinsically defective as they are based on either petty and superficial values or gullible ideas of philanthropy. One starts realizing that due to this the goals remain defective irrespective of whether they are 'base' or 'divine'. One learns that whether one's goal is born out of desires of personal gains of desires of universal welfare, they still remain crude and inaccurate. This is because they are subjective. They are arbitrary. Therefore they can prove to be coercive or troublesome

II

NAMASMARAN AND
SELECTION OF CAREER


In today's society the problem of selecting a career is a very difficult one. In the Indian context and especially Hindus, this is because of the decline of 'VARNA' (a system of division of labor amongst 4 different communities) system. When VARNA system was in practice there was no question and no need to think of selecting or competing for a career as there was no choice. But, with the advent of freedom to choose and compete there has arisen a problem of RAT RACE FOR LUCRATIVE CAREERS that can fetch power, money, glamour etc. This is because there is no more any social control or convention that can guide an individual in selecting a career which will simultaneously benefit him or her and the society. Today's vocational guidance is devoid of such enlightened vision. Namasmaran frees the individual [including the vocational counselor] from the obsession of petty and ignorant personal pursuits. Namasmaran enables the individual to perceive characteristic and feasible the nature of activity that could be fulfilling for his/her own self as well as beneficial to the society. Namasmaran thus can not only help us to transcend the old coercive elements in the system of VARNAS and other unjust conventions related to jobs but it also helps us extract the vital sap of eternal truth from the society of the past. It enables us to combine social utility and our capabilities and preferences with respect to selection of jobs or careers. Namasmaran empowers us to remain associated with SELF-TRUTH i. e. SATSANG [SATSANG:SAT means Truth and SANG means association, thus SATSANG means association with Truth] and saves us from getting dragged after fake gurus or guides. It replaces or substitutes such ignorant or fraudulent Gurus or

III

NAMASMARAN AND OCCUPATION


One of the most important things in one's life is the pressure of work. As one gets engaged, appointed or occupied in a job or a business one also gets all the pleasant and painful experiences thereof. Gradually in many cases the job becomes a jail. Although one gets a sense of security, because it is one's bread and butter, one also gets a feeling of suffocation in the job.

Namasmaran gives a new dimension to one's own job. Due to Namasmaran one's job does not remain merely a means of earning. The job or the business does not remain merely the means of survival or personal gains. This is because with Namasmaran the emphasis or the orientation of the individual shifts. This may be called "paradigm shift". What this means is one's perspective begins to rise above and ride over the petty and personal considerations. With Namasmaran the individual starts realizing that his/her suffocation in the job and the desire to escape from the present job are because of misconceptions, prejudices, whims, fancies, infatuations and delusions about the present job and the other apparently lucrative or glamorous jobs. He/she starts realizing that all this is because one never realized the potentials of the present job to influence the surroundings in a beneficial way.

Namasmaran opens one's eye to social and personal dimensions of the job. At once the job becomes glamorous, majestic and absorbing.

He or She therefore learns to focus on the job and get immersed in it with the understanding that the job has tremendous potentials to be socially beneficial. This understanding which springs from Namasmaran makes the job a source of intense

satisfaction and total fulfillment at any given moment. Namasmaran, makes every minute spent in one's work an ocean of bliss and power. It is true that one can not practice Namasmaran during intense intellectual activity. But in such cases the interludes of physical activity or rest can be filled with namsmaran.

As far as criminal or suicidal activities are concerned Namasmaran can free us free us from their shackles. One can see from above discussion how over a period of time the lives of criminals or perverts also, can get transformed by Namasmaran.





IV

NAMASMARAN AND BEAUTY



Beauty is that which gives happiness to one's eyes, other senses and soul. Though it is said that 'beauty lies in the eyes of the beholder', there are some things which appear beautiful to almost all of us. Thus the eyes free of greed, lust, despair, jealousy, anger, anxiety, fear, hatred, cunningness, deception, contempt, arrogance, irritation, frustration, indifference etc. make the face beautiful. The words of empathy understanding, encouragement, re-assurance, selflessness make the speech beautiful. The expression of quietude, peace, satisfaction, fulfillment, enthusiasm makes the face beautiful with universal appeal. In short, genuine concern for the welfare of mankind, feeling of oneness with the others, consideration for the errors or deficiencies of the others and the activities in the direction of global emancipation, make the personality noble and beautiful.

These attributes result from the victory over the compulsion of one's stress (arising out of physical, emotional, social, educational, cultural, financial and other difficulties). Stress when efficiently conquered, cannot mutilate the inner as well as the outer beauty. Thus, in such situation the eyes whether picturesque or sunken, face, whether proportionate or otherwise, speech, whether flowery or simple, manners, whether urban or rural, manifest utmost beauty.

Everything in life can become beautiful, radiant and affable if and when it is born from or springs from the divine fountainhead in one's own being. This is precisely what happens through Namasmaran [though it is not the aim of namasmaran].



V

NAMASMARAN AND INERTIA


One of the characteristics of life is that it is exactly opposite to the process of entropy. Entropy means a process heading towards disorganization and losing energy and order. Life therefore characteristically enhances order, organization, unification, harmony and gaining energy. Life is characterized by increasing levels of consciousness.

However, many times we tend to exist with greater degree of entropy. This is surely a state of relative lifelessness. This is characterized by shirking from one's responsibility, reluctance to commit, postponement etc. This is also associated with tendency to remain withdrawn, aloof and indifferent to surroundings. It is also associated with disinterestedness in adventures, lack of initiative etc. Besides inertia is also associated with lack of feelings, thinking, learning etc.

One can appreciate that apart from factors such as physical illness, inadequate nutrition, lack of incentive, social disapproval etc. our natural characteristic of inertia gets exaggerated due to in any other factors adverse surroundings. This inertia is manifested in the form of escapism from the adversities. This is because an inert person con not adapt to adverse situations. We may call this borderline hysteria or borderline depression. Inertia and cheating nature feed on each other. This is because inert person pines for maximum benefit with minimum efforts. Thus corruption and exploitation thrive on inertia and the vice versa.

With Namasmaran that is the means as well as an end, the above-mentioned escapism wane off. This is because, with namasmaran one learns to rise above one's petty self. This

makes one broad-based and less vulnerable to damaging influence of the adverse surroundings. Thus one's job does not remain merely a means of personal gains of pleasure. This enables an individual to do one's job with involvement, motivation and interest. Baseless and subjective fascinations, idiosyncrasies and fancies no more command one's feelings and actions. On the contrary one realizes the broader significance and the profound implication of one's duty, on the state of society. The perspective of global welfare and the efforts in that direction emerge from Namasmaran. Victorious fulfillment starts overflowing even from the efforts themselves. As a result one learns to give due importance to one's own self and one's own job. This is a very important source of strength. In such light and vision the process of getting dragged after a petty goal or incentive with minimum efforts is completely averted. With namasmaran all activities spring from and hence also become source of fulfillment and ecstasy. Which ever may be the situation and how much ever may it be conductive to inertia, with namasmaran one can triumphantly and joyously rise above it. This enables one to manifest, socially beneficial and individually satisfying and ever growing dynamism. Namasmaran thus "takes" one to new life or super life. I call this living SUPERLIVING.





VI

NAMASMARAN AND SPORTS





World over there are a variety of sports - indoor and outdoor. They are played for mere recreation as well as in the form of tournaments. Some sports are dangerous such as roving, sking, whereas others such as golf, billiards etc. are safe.

But there are sports such as boxing, free style wrestling, which can be life threatening. Sports such as motorcycle, car races can also be extremely dangerous. The camel races in some countries are not merely dangerous but cruel.

The sports played on professional basis involve lots of petty politics and dirty competition. This has given rise to consumption of anabolic steroids, use of various tricks, spending of huge amounts on betting and training from very tender age. Sports tournaments and competitions have acquired the dimension of highly arbitrary, highly artificial manoeure and manipulations. The craze of medals of and obsession of trophies has introduced an element of indifferent cold bloodedness and taken away the sportsmanship from sports.

It is worth reflecting as to what does all this signify. Sports should be a vehicle to develop friendship. They should be a means to display skills. It should be an activity to bring people together and give feeling of participation. Sports should be a matter of physical and mental health and entertainment. Sports should be an activity to transform savage or barbaric enmity into civilized friendship and destructive or depressive tendencies into pursuit of excellence.

Namasmaran guides us to orient and develop the sports in a healthier fashion. Namasmaran also guides us about how to

humanize the sports. Namasmaran also guides us about how to make sports facilities accessible to those who live in the remotest of the interior places. Namasmaran can enlighten us about the sense of proportion in terms of expenditure of money, time, and energy in the participation and / or hosting of sports festivals and their benefit to common man also.







VII

NAMASMARAN AND

SENSE OF INSECURITY



Every day we come across news of economic, political, religious, personal or some kind of crises. Rarely if one does not, then one imagines crises! The net result is that every one of us becomes insecure. All the time one remains uncertain about future. Uncertainty about one's own as well as the future of children [or parents], other relatives also keeps weighing on one's mind.

Namasmaran enables one to break open the limited frame of mind and get transformed into broader levels of human existence. Ultimately one attains the abode of or a state of one's real SELF, which is beyond space and time and hence is the governing 'center' of events. Thus, the person's attention is shifted from the events themselves which are like signs and symptoms. The attention gets shifted from the disturbing and stupefying influences of the events that are like the effects. The attention gets focussed on the unseen deeper causes of the events. It is to be noted that this shifting of attention is associated with actual shift of ones being viz. from crude and dependent to subtle and independent. This transformation may not be apparent but it is very real and very important.

Thus, the disturbances that are characterized by the painful feelings of insecurity resulting from hyper-response to the ethos are transformed into perceptions and responses that ride over and regulate the events and course of history. Verily, this is a state that is closest to or concurrent with the ultimate truth. In traditional parlance this state of merging with God of the devotee i.e. BHAKTA is called being at the 'lotus feet' of the Almighty.



VIII NAMASMARAN AND SLAVERY




One of the most important questions in one's life is that of freedom. Acceptance of slavery in general connotes unreasonable, irrational, unwilling submission of life for one cause or the other and for one reason or the other. Imposition of slavery is imposition of psychological / material environment on the others without any consideration to their aspirations or needs. Slavery has manifested in several forms throughout the world. Thus the trade of slaves, oppression of slaves, plight of bonded labourers, misery of untouchables, the exploitation of women are incidences of acceptance and imposition of slavery.

Several ideologies have condemned every form of slavery. Several social political and spiritual movements, also have fought against slavery. However, the acceptance and imposition of slavery in different forms goes on unabated even in the modern society, in various political, religious, as well as economic, educational and other institutions. Thus the success in the struggle against slavery and for freedom has been eluding the mankind. Is there any answer to this?

Yes, the answer to this is in the acceptance of total slavery of the name of God. The answer is apparently paradoxical. But it must be appreciated that anyone who attempts or endeavors or tries to become a slave of 'Nama' essentially becomes a slave of what does not exist in the perceivable and intellectually deducible universe. Thus in a way one who ultimately becomes a slave of name of God actually becomes a slave of what does not 'exist'. This means he becomes slave of none of the perceptions, thoughts or actions of anybody. This condition of being slave of none of the thoughts, feelings or instincts is

being free. This is very important prerequisite for bringing about freedom in material world.

It must be noted that all those engaged in either imposition or acceptance of slavery are essentially slaves of certain thoughts, perceptions or instincts. With Namasmaran one learns to get freed from these shackles and gets merged or dissolved in the name of God. Acceptance of slavery of 'Nama' defeats the possibility of every other kind of slavery. Thus one can realize how imperative it is to practice and introduce to others Namasmaran so as to conquer the phenomenon of imposition and acceptance of slavery in every possible form and in every walk of life. Thus one can see that Namasmaran i.e. slavery of name of God can enkindle, vitalize and rejuvenate every field of life with the manifestations of freedom and harmony.





IX

NAMASMARAN AND
REARING OF CHILDREN



The future of the children is a matter of great concern for 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 tow alternatives. First is joining the cruel and dehumanizing competition and the second is accepting inevitable 'martyrdom'. This dilemma leads to tremendous and mutually interactive peer pressure leading to stress, strain, agitation, agony and restlessness amongst parents. Thus simple peace loving individuals are converted into ruthless automatons, heartless robots or uprooted, apathetic, frustrated cynics. Millions of us do not "live" at all but accept and lead a "vegetative existence" out of helplessness. So there is mechanical participation in rat race against one’s own feelings ! This is because they find it extremely difficult to overcome or keep aside the anxiety about their children's future on the one hand

and respond successfully to the cruel competition on the other. Even those who succeed cannot rest as they have to face newer and sometimes more testing ordeals.

In such a situation what is most important is the understanding of what is really good for the children. It is also necessary in such situations to have the realistic understanding of what can be assured by the so-called success in the brutal competitions. Because, after such clear cut understanding only, the harassment of children and the self destructive, masochistic and sadist mania in the ambience can be overcome. Besides the parents, the people in the positions of various types of powers have to understand this.

Namasmaran gives us the ability to see the illusory nature of the material success and failure. It prevents us from getting dragged after illusory success. It also protects us from getting baffled, withdrawn, defeated, frustrated, depressed, helpless and miserable. Namasmaran enables us to inspire the children [irrespective of their success or failure] to march toward intellectual, emotional, instinctual and physical well being. It enables us to guide our children in execelling in the field of their choice and thereby benefiting the society also. We start recognizing the danger of imposing competitions for material gains.

We begin to realize that the gardner is supposed to give water and fertilizer to the plant & care for it but certainly is NOT supposed to squeeze flowers & fruits.

Though the question of rearing the children in cities is different from that in the villages in certain details and though it varies from country to country with respect to such details, the quality of destructive environment essentially remains the same. It is imperative therefore that the educationists, policy makers, educators, bureaucrats, the teachers, the parents, the children and everybody concerned about the children remembers or

chants the name of God and bring peace to themselves as well as others. This will certainly ensure opening up of new roads of profundity and prosperity for children (and rest all).





X

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 complimentarily) 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.

Human families have gone through several transitions. 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. The elderly, the handicapped, the diseased, the very young ones and such other dependents have to face particularly hard time.

The nature of disturbances in family may vary in details in people with different backgrounds. However, one of the common factors is dis-satisfaction 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 economics relationships, the inadvertent acceptance

as well as arbitrary and irrational destruction of the conventions, traditions, 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 can not solve problems such as violence in different forms, such as dowry deaths. Neither stereotyped (revival) nor destruction of the traditions and conventions (implicit in so- called revolutions) 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 can help nor the approach, which is out to destroy the traditions and impose arbitrary rules and laws (even if such rules and regulations are proclaimed by their proponents to be humanitarian) can 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 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 can help us overpower and transcend the mutually interactive and synergistic growth of coercive traditions and expectations. In simple words namasmaran shifts our attention to the innate continuity and unity, already existing in the human 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 an obsessive pursuit of material gains at the cost of others and humiliation and misery as a result of failure in such obsessive pursuit. 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 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.





XI

NAMASMARAN AND ADDICTION

Addiction can be defined as the dependence on anything, which is prone to derange or derail the state of consciousness. In practice, addiction is physical and psychological dependence on intoxicating substances such as alcohol, opium, narcotic drugs, tobacco etc. A common argument against such substances is that they cause harm to physical health, social status, family fife and economic conditions. It must be pointed out here that though this argument is correct, the most important and damaging influence these addictions have, is on the state of consciousness, or basic purpose of life.
The state of consciousness of an individual determines the perception and the nature of response to the surrounding and fellow beings. Therefore, the edifice of culture has to be built on he foundation of the healthy state of consciousness and in such a way that it is conductive to the further development of healthy state of conciousness.
In present situation common man's consciousness is incessantly attacked by phenomena, which are apparently absurd, unjust and atrocious. In every walk and every stage of life, this is manifest. Thus mass copying, nepotism, favouritism, vested interests, coercion are rampant in educational field to which the children are exposed. Bribing, casteism, ethric religious discrimination and hatred, cheating, swindling, manipulation etc. are overwhelming to which a common man is exposed. Exploitation and harrassement are menacing to which oppressed sections of the society are exposed. These phenomena constitute the hallmark of today's society. Added to this are phenomena such as bigotry, fanaticism, terrorism etc, which suffocate one's conscience as well as consciousness.

But that is not all. The media and advertising business often possessed by sensationalism glorify glamour and glitter

and superficial and shallow tendencies. They are at least partly responsible for the deterioration in the mindset leading to dissatisfaction lowly self-image. As a result the individual develops vengeance and craze to feel high and resorts to alcohol and the likes and thus the demand to alcohol and other addictive drugs rises.

One can easily appreciate that especially the children are in vulnerable position and are likely to get drawn to either violence or get hooked by various means of escapism. In fact this is the reason why violence is also on rise along-with the addiction.

Those who become violent do not necessarily become violent to others but become violent to themselves also. Thus, they take to excessive and hence suicidal drinking, smoking, drugging, gambling, uncontrolled and injurious partying, pornography, prostitution, homosexuality and so on, besides intoxicating substances.

The logical and effective solution to the menace of addictions is to effectively defeat the attacks on consciousness by growing in strength from within. This is not easy. But after repeated efforts this can be possible by Namasmaran. Because Namasmaran gives us a ready access to the state of selfless happiness as well as the fountainhead of consciousness that leads to the development of human civilization and also forms the basis of the present and future civilization. Namasmaran can give us the strength to fearlessly face and conquer our own as well as social evils and contribute to the building of new culture conductive to the development of consciousness and joy. This whole process can be experienced by practice of Namasmaran. One who practices Namasmaran can experience this strength and love which are instrumental or pivotal in the development and implementation of policies and programs for the development of healthier individual and society. The violence and addiction would significantly reduce in such society.



XII

NAMASMARAN AND HEALTH



Health is physical, mental, social and spiritual as well as other aspects of well being. Out of these four aspects of health, the spiritual aspect is the most important aspect of health. Because the spiritual health combines perception, thought, concern and action, which simultaneously contribute to the welfare of the individual and the society. The importance of this spiritual aspect of health can be easily seen from the life of many seers and sages. Health therefore should be essentially understood as spiritual health. Social, emotional and physical well being should be considered as the means to achieve the spiritual health on the one hand and byproducts of the spiritual health on the other.

Thus the means to achieve spiritual health are many. Thus, physical, emotional, economic, social, cultural, educational, technological, environmental and political well being are many times the effects of spiritual health, but in essence are, or should become the vehicle to spiritual health. Thus, one can appreciate that maintenance of good physical health cannot be and should not be separated from the perspective of spiritual health. Such separation leads to increasing pettiness and corruption in medical field.

True health cannot be possible for physically sound, wealthy, educated and yet socially oppressive person. Similarly true health cannot be possible for a person indulging in caste politics, environmental destruction, involvement in destructive aspect of nuclear weapons even if he is educated, rich and physically sound. True health cannot be possible for one who is uneducated, economically exploited and socially oppressed even if he is physically strong and mentally undisturbed.

If namasmaran is practiced, one gets the experience of

spiritual health i.e. true health and gradually contributes to evolving of various vehicles which can take the society to spiritual. This is because namasmaran opens one's vision even if he is not a doctor and enables one to effectively contribute to health in one's specific field. Thus a person's spiritual development emerging as the result of namasmaran reflects in his economic perspective, approach to education, social tolerance as well as civic sense, environment friendliness etc. It is through such manifestations that these fields can become vehicles which can take us to the spiritual health. Thus namasmaran is a key to holistic health.





XIII

NAMASMARAN AND PATIENTS



Physical and mental ailments are part and parcel of life. Sometimes ailments are minor such as cough, cold, fever, headache etc. While at other times the ailments may be major ones such as tuberculosis, typhoid, peptic ulcer, kidney stone, enlargement of prostate etc. Major ailment requires protracted medical and or surgical interventions. Sometimes the ailment can be full of pain and sometimes full of handicap. Manytimes it can be full of all sorts of troubles and agonies. Thus, non healing ulcers, meningitis, osteomyelitis, trigeminal neuralgia, glaucoma, herpes zoster, burns, fractures etc. can produce pain as well as morbidity. Diseases such as cancer, AIDS, rabies, Alzheimer's disease can be devastating. Sometimes blindness, deafness, paralysis, major accidents etc. can cause severe deformity and loss of body functions also. Diseases such as mental retardation, meningitis, multiple sclerosis, schizophrenia, Manic depressive psychosis, genetic diseases like phenylketonuria, fragile x syndrome, etc. may be associated with severe mental dysfunctions.

Namasmaran opens our eyes to truly genuine holistic approach irrespective of whether we are patients, doctors or patient's relatives. The holistic approach of prevention and cure involves emphasis on conceptual unity of all apparently segregated medical disciplines or pathies. It is far more efficient and effective than the conventional "isolationist" approach.

In holistic approach besides other things, patient's own role in healing and health promotion is given due importance. The patient can arouse and utilize his/her innate energies in healing through practice of namasmaran.

It has been a time tested practice in which patients in

terminal stages are taken to holy places. Reading of holy scriptures to the patients as well as singing of prayers is also practiced. These are endeavours to orient the patients towards his true self which is also the aim of namasmaran.

Namasmaran helps the patient to focus the attention on his / her transcendental existence. This makes the severity of the perception of agonies and the helplessness associated with it much less. The involvement in pain and misery becomes less. With namasmaran the self destructive or despondent response to the disease can be transformed into a more composed and victorious one. Patients of anxiety, neurosis, insomnia, hypertension, spondylosis, peptic ulcer, ulcerative colitis and many painful conditions are sure to be benefited from Namasmaran. Common people with common sense never dispute qualitative benefits of Namasmaran practiced along with rest of the treatment!







XIV

NAMASMARAN AND DOCTOR'S DILEMMA


Many times it is observed that a patient who comes for treatment has committed one or more crimes such as rape, murder, theft, arson, looting etc. It obvious that most doctors would find it puzzling as to whether or not to serve such a criminal patient, even though they may do so as a matter of conforming to the laws or ethical conventions. There are other situations when a doctor successfully treats a patient, but only to find that he or she (the patient) subsequently commits one or more crimes. This leaves a nagging question in any doctor's mind with respect to what sense such medical "services" make.

Sometimes it so happens that a doctor does not charge his fees, but later finds that the same patient squanders money on activities which the doctor does not approve.

Sometimes it is observed that respect, popularity, fame and glamour go to the doctors who indulge in various kinds of malpractices, whereas the honesty and expertise remain humiliated in general.

These social circumstances constitute a morbid milieu which is detrimental to the health of an individual and society. Since the perspectives and the actions of individuals and the social milieu mutually compliment each other, it is necessary that the solution to this problem of dilemma has to have an effect at both individual as well as social levels. Namasmaran is such a tool which helps an individual to overcome pettiness and thereby generate perspectives, policies and actions conducive to rectification of the social atmosphere. Because Namasmaran can enlighten the concerned individuals about the true meaning

of health, health care, holistic medicine, medical education, medical ethics and so on. Namasmaran is not only useful for doctors but it is also useful for the falliable and erring individuals who may be resorting to crimes while they are ailing physically as well.

Namasmaran gradually unifies the individual with the common substratum of the universe. This unification is realizable subjectively while it simultaneously and actually links one individual with another individual. Thus there is actual integration of the innate core of one individual, through the substratum which is a governing link, with the innate core the other individuals. Thus, this kind of self realization has an objective counterpart in terms of its liberating and uniting influence on the other individuals even if they are not involved in Namasmaran. The nature of this influence is not describable in terms of physical or chemical forces because this influence is never an arbitiary or manipulative physical, political or mental influence. This influence instead is in conformity with nature and hence is liberating and not restricting or binding.

When the minds start feeling these innate bonds the atmosphere is radically changed. The atmosphere by its own virtue as well as by virtue of enlightened laws, ethics etc. catalyse the emancipation of doctors and frees them from the dilemma while simultaneously benefiting the patients.

Namasmaran gives a common goal, common mission, common purpose and common fulfillment to the doctors as well as the patients ( and also the other people concerned directly or indirectly) because of innate unity. Thus Namasmaran can act like a drug that eradicates disease from not only the skin to soul of the patients (and doctors) but also that of the society.





XV

NAMASMARAN AND FEAR



Fear is painful experience resulting resulting from either dangerous circumstances or the thought of dangerous circumstances. In short, it is an unpleasant expenrience resulting from the perception of dread.

What is this dread about ? It is about the destablization, disturbance, damage or destruction of one's perception / of one's self. Thus, the fear results from perception of danger to one's body, feelings, thoughts, faith, social image, convictions, expectations, attachments and so on. With Namasmaran one's perception about one's self is changed or transformed. Moreover one's perception about the universe is also transformed. Because of Namasmaran one transcends the binding influence of changing, ephemeral and effectual lesser reality and simultaneously ascends so as to be merged into the core, causal and unifying eternal truth. Even the glimpses of this realization enable the person "to see" the circumstances as well as one's true self in their real essence and as they actually are. This in turn removes the camouflage / disguise of any seemingly dangerous situation and reveals its original nature viz. fleeting innocuous scenes. Simultaneously it also enables the individual to see one's body, mind, thoughts, social successes and failures etc as they exactly are i.e. passing shadows. Namasmaran thus endows the unshakable strength independent of all those factors and thereby undisturbable peace in one's personality.

One of the bravest persons well known to the world and whose mind could never even be touched by fear was Mahatma Gandhi. The most important characteristic in Mahatma Gandhi's life was Namasmaran.

Thus, whether there is a fear of pain, breach of faith,

devotional black-mailing, shock of intellectual disillusionment, social defamation, political defeat, death of the beloved ones or one's ownself or even the fear of anything known or unknown can be conquered by Namasmaran. Namasmaran is an eternal and glorious source of light and fearlessness.







XVI

NAMASMARAN AND SCIENCE



The process of acquiring the knowledge of one or more aspects of universe, the knowledge gained in this way and the empowerment one achieves in the terms of influencing the inner and outer environment as well as the happiness that results from all these, together constitute science. The common denominator of a variety of scientific approaches is and has to be objective vision. This needs no emphasis if one realizes the frauds that can result due to lack of honesty and integrity and blunders, which can result from subjective analyses, interpretations, conclusions and applications.

Namasmaran helps us transcend our cultural, religious, ideological, personal, national, political, social, emotional and other prejudices and biases. It has to be noted that we convert though often unknowingly, these prejudices and biases into issues of prestige, bigotry and fanaticism making ourselves "anti- science" while still retaining the garb of science! One can easily tally this statement with one's experience. It is common for most of us to speak in abusive language when we are overwhelmed by jealousy, anger, lust and so on. Subjective and hence inaccurate emotions also mar our intellectual response in the field of science. Namasmaran is a process, which provides the mind "centripetal" (towards one's core) direction thus preventing entanglement of one's wisdom in these subjective factors. This process is similar to "return" of the rays back into the "SUN". Namasmaran thus facilitates the smooth transformation of physical, instinctual, emotional and intellectual process in a non- subjective state. This state is objective and accurate.

One can verify for oneself and then appreciate that with
Namasmaran the learning, teaching, planning, research and

application as well as the implementation of ideas, concepts and discoveries / inventions in science begin to comprise the comprehension and manifestation of truth. Some people who are often labeled “unscientific” call this truth by terms such as cosmic will, nature's design or God's plan for the universe. Namasmaran endows profound understanding of scope as well as principles of science, thus making the science more scientific and more benevolent.

One more point is that of utilitarianism. One can easily appreciate from above discussion as to how in the absence of the practice of namasmaran the scientific knowledge can remain fragmented and disruptive due to the influence of pettiness, superficiality, utilitarianism and exploitative activities in so called significantly advanced communities. One can also see how in absence of Namasmaran the education of science can become coercive, methodologies can become cruel, research can become dehumanized and the planning can become antisocial and application can become even genocidal if and when they spring from subjective pettiness. Namasmaran therefore is a key to enrich science, make it more profound and make it truly beneficial to the mankind.





XVII

NAMASMARAN AND THE PERSPECTIVE OF

POLICY MAKING



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

In today's time 'will of God' i.e. cosmic wisdom can be manifested through spititual renaissance by chanting of the name of God. Thus, a common man can attain the position, respectability and spiritual power and a man in power can attain a position in the realm of truth by chanting the name of God. This has been amply validated by saints and sages who have truly attained the positions of power and ruled the hearts of people, and this has also been exemplified by kings and rulers who realized the truth and selflessly ruled in the interest of the people, in past. Today the chanting of the name of God enables one to perceive the need of universal welfare, acquire the means to achieve it (policies, strategies and plans in the fields concerned) and also the supreme power to impliment it. The world leaders

in different fields can really be benefited and in turn benefit the billions through the practice of Namsmaran.

Namasmaran thus is an omnipotent panacea to realize truth, to help the others to realize truth and to help the others to realize it and to manifest it in every possible field so as to benefit the universe.



XVIII

NAMASMARAN AND EDUCATION



Education is a phenomenon of understanding and realizing one's real nature and manifesting it. Education involves metamorphosis of an individual from pettiness to profundity. Education can also be conceived as acquiring "freedom" to express one's innate potential. Education therefore conceptually involves physical, instinctual, emotional, intellectual, technical, artistic, scientific, cultural training and growth of an individual. Its aim is to help one explore and manifest oneself in one's respective field in the light of self-realization.

One can see that arbitrary acquisition or imparting of skills can develop an individual into irresponsible, adamant, petty and sometimes grossly antisocial yet an expert person. Such experts highly acclaimed as professional top brats generally do more harms to themselves as well as to the others rather than rendering service. On the other hand sometimes a student may be 'good' but lack the capacity to acquire necessary knowledge and/or skills. Hence imposing skill in such case becomes counter productive from every point of view.

Namasmaran if taught right from the early childhood in a systematic and caring manner then the door to Inner Light and power is opened. Similarly one's vision is broadened, so that one can see what can satisfy one and simultaneously benefit the society.

The educational programs if oriented around namasmaran and complimented by training in various aspects of information and skills, then the teachers, students and the society would be truly benefited.

In the olden days education in Hindus was apparently

centered on God. Thus the soul of Gurukul system was God realization. The temples reflected matured understanding of life, science, technology and art, not only in the architecture but also in the various activities in temples. The temples and other educational institutions were evolved and established, in accordance with the pursuit and realization of truth. This is especially evident in some Hindu temples in South India.

In today's time this essence of education is missing from the places of worship and the activities therein. This is partly because life has become more complicated and partly because of the failure of the concerned to grasp and absorb the essence of education. Thus, the huge monuments of worship, empires of education, colonies of industries and kingdoms of political strength are treading in the direction of downfall, discord and destruction, due the want of pursuit of truth and excellence.

With Namasmaran one can recapture the lost glory and soul of education viz. the pursuit of truth. Learning and teaching endeavors for individual and social welfare would go hand in hand with, process of creation and production. Namasmaran would become integral part of every institution. This will bring new life to the places of worship and sanctity to the places of education. This will also bring nobility, generosity, selflessness and honesty to the places of trade, industry, government offices and other places of activities..

Namasmaran can revitalize every sphere of life and thereby can establish harmony, integration and co-ordination in all parts of the body of the society which are at present degenerating like ischaemic [abnormally low blood supply] and paralyzed or diseased parts of the body. Namasmaran thus can eradicate the hypocrisy, alienation, degeneration etc. in various fields through the education true to life and make life true to the realization of ultimate reality viz. God / Truth.

XIX

NAMASMARAN AND HYPNOTISM



The essence of Namasmaran as well as the result of Namasmaran is increasing degree of selflessness. But what exactly is implied by the word selflessness here? Selflessness means increasing ability to remain integrated, undisturbed and unperturbed even in the situations where one tends to lose or does not gain as per expectations. In a way this also means decreasing number of expectations from others and increased readiness to give others. This is because of the fact that Nama has nothing to offer for personal petty gratification. 'Nama' has no flavor, no taste, no melody, no beauty and no color. In short Nama has nothing to satisfy the senses. Namasmaran does not involve intellectual satisfaction. 'Nama" is not a poem, therefore it cannot give emotional support or warmth in routine sense of the word. Namasmaran does not involve a performance observed by others. Hence, cannot get applaud from the audience. Namasmaran is not a business and hence cannot help in earning money. Isn't it natural then that any one who commits to and practices Namasmaran that doesn't serve any personal / petty gain become increasingly selfless in the course of time? Of course it is true that in stead of the lust for petty gains fountain of universal welfare springs from the heart of person practicing Namasmaran.

Hypnotism experts, hypnotherapists or the individuals, who practice self-hypnosis, do so with a specific motive. In fact this is a motive which is not sprung from the victory over petty selfishness. Hypnotism or self-hypnosis is not aimed to and can not free an individual from his or her tubular vision and restricted perspective. In fact hypnotism is clearly a technique that encourages / pampers the pursuit of one's desires - whether rational or irrational.

Hypnotism however, is a technique, which if used judiciously as an interim measure for temporary relief or certain personal benefits, may serve as a useful tool. Namasmaran on the contrary is a panacea that assures highest essence of health, happiness and welfare for an individual and the society.







XX

NAMASMARAN AND POETRY



It is not necessary to define poetry. It may not be possible also to give a definition acceptable to everyone. However, most of us are familiar with different types of poetry and the characteristics common to them. In general one can say that the poetry is an expression of the feelings such as love, care, devotion, attraction, aggression, ecstasy, despair, frustration, suffocation, victory, contempt, bliss, humiliation, disgust, queerness, absurdity, wonder and laughter.

The poetry that gives expression to the feelings or aspirations of millions of people and for millennia of years becomes the literary treasure of human civilization. These are called epics produced in the human history. They have been inspiring human beings all over the world for thousands of years. It may be noted that the immoral sage poet Valmiki practiced Namasmaran. Dyaneshwari, which is considered to be one of the finest examples of poetry, goes to the credit of Dnyaneshwar who also preached and practiced Namasmaran incessantly.

With Namasmaran the individual gradually loses his passionate attachment to his or her personal idiosyncrasies. Thus, the subject of expression or subject of poetry shifts from temporary and personal feelings, incidental emotional upsurges and reactions and one's own prejudices, towards more objective experience / perceptions. The content of poetry gradually sheds the veils or breaks the barriers of religious, regional, national, linguistic, racial nature as well as barriers of other types. With Namasmaran the poet's expression breaks away from pettiness of all kinds and soars high in the realm of universal brotherhood. Poetry becomes a transideological, transcientific, transreligious and transubjective expression of cosmic love that infuses every

being eternally. Such poetry becomes an easy road for everyone to tread easily and happily and reach the destination of personal and global emancipation.





XXI

NAMASMARAN AND REVOLUTIONS



By the word revolution what is implied is a total and rapid change in the society with respect to all that is thought to be unjust, oppressive, exploitative and antisocial. However, the perspectives of revolutions vary. Thus, some aim at classless society, some at religious supremacy, some at racial dominance, some at imperialistic dreams and some harbor some other goals. Revolutions with respects to cultural, economic, scientific, technological, industrial, agricultural and such other aspects of society are also evident from time to time and place to place.

The basic and essentially humane aspirations of the revolutionaries and others can succeed if pettiness of every kind is overcome. This is possible for anybody with sincere practice of Namasmaran. This is because Namasmaran helps us to share the VISION of the visionaries of the past and thus enables us to get rid of the inappropriate details of dogmas. Namasmaran thus helps us to absorb the best in the past and also FREES us to apply it to the present. This way namasmaran practiced by individuals in different fields can generate in them the VISION or inner light experienced by the seers of the world from time to time. Manifestation of enlightement in this way is the most desirable REVOLUTION. In such revolutionary process the ideologies, science and technologies function like eyes. We all know that eyes are complimentary to the vision. We must appreciate that Namasmaran is like the parts of the brain responsible for vision. Anyone with this realization would never deny the role of thinking, science and technology which are like eyes.

Namasmaran in limited sense therefore is like oxygen.

Like oxygen it is an essential and vital thing for everybody irrespective of caste, creed, religion, region, race, party, ideology etc. and different traditions, and methods of worship.

The actual details of policies may vary from region to region. They are however secondary.

It is time therefore that we combine the part of brain responsible for vision i.e. the Namasmaran and the eye i.e. science and technology and other knowledge and realize the VISION and manifestaion of SUPERLIFE in this world…… which is in need of it.







XXII

NAMASMARAN AND LAWYERS



The laws are set of rules or codes of conduct. They are formulated at different levels. Thus, various multilateral pacts between many countries or those formulated in UNO are (or can be considered as) laws governing various nations. Laws formulated in the senates or parliaments govern the respective countries. There are laws specific to states and local governing bodies. All these are supposed to be framed so as to achieve universal welfare. Besides laws there are government rules and conventions which govern many individuals. In additions there are religious precepts and decrees which govern members of the respective religions and interactions between different religions.

The lawyers are privileged to be a part of the process of evolving and articulating laws so as to regulate individual and group behavior so that it becomes conducive to global emancipation. They are also fortunate to have the opportunity to study and develop constitutions with respect to their influence on perceptions and practices of various heterogenous social groups.

It is very wrong to restrict the role of a lawyer to merely pleading in the court of law. One can appreciate how it can be frustrating for a lawyer to lose a genuine case because of loopholes and or deficiencies in the content, articulation and implementation of aparticular law. One can also appreciate the other aspect, viz. the damaging influence of the incidences of criminals being absolved and the innocent individuals being penalized, on social fabric. Obviously this can lead to a sense of frustration and despair amongst most of the well meaning individuals in every field besides those in the legal profession. It can also lead to cancerous growth and encouragement of evil

forces active in the legal profession. But more importantly the degeneration of judiciary can act as a lethal blow to society, irrespective of the country it belongs to.

If a lawyer practices Namasmaran and transcends his or her petty self then he or she would sense the acute need for efforts to improve laws continuously whenever and wherever necessary. This, the lawyer would appreciate as an integral part of day to day routine. If and when lawyers start feeling this way, their life would be definitely happier and simultaneously the judiciary would be healthier because of their contribution.

Na