2. NAMASMARAN is a multidimensional and
totipotent or pleuripotent activity. Thus on 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 alien to one’s physiological disposition.
Many times, especially if the child is obstinate or
stubborn and has strong likes and dislikes, then
it may feel that the NAMASMARAN is coming
in the way of its freedom!
Therefore NAMASMARAN should be started on
a small scale, right from the early childhood
when the resistance can be overcome
affectionately and with incentives and/or
temptations. Secondly it should be started for all
the children (according to their beliefs) and
everywhere in the world. This would help the
3. child to get the peer approval (which is of great
importance at that stage). There are likely to be
many individuals who would oppose this, due to
their ignorance about NAMASMARAN, and if
not convinced; can left to themselves after due
efforts to explain and convince them the exact
nature of NAMASMARAN and its benefits to
the child and the universe (now; and also in days
to come).
It is true that NAMASMARAN appears to be
restricted to the lips, mouth and vocal apparatus
and hence there can be doubt about the potential
of the NAMASMARAN to liberate one and all!
But this apparently insignificant and ineffective
activity is actually the beginning of opening all
the doors of the prison of the body and mind.
Since the children and us also; are unaware of
this, the children and we find it difficult to
appreciate the emancipating role of
NAMASMARAN, the children don’t like it; and
we also find it unconvincing to include it in the
syllabus and curriculums.
4. It has to be appreciated that during
NAMASMARAN there is a gradual withdrawal
or reversal of the decent of our consciousness
involved in neurological information processing
embodying neurochemical and biochemical
changes resulting in conflicting thoughts,
emotions, instincts and desires, drives, cravings
and behavior.
Till such time that the process of
NAMASMARAN does not take roots in our
being, the decent of consciousness (which
embodies an illusion of freedom) keeps on
resisting the practice of NAMSMARAN leading
to conflict! This happens because; even though
NAMSMARAN has this emancipating (reversing
the decent of consciousness) impact on all aspects
of individual life (and their interrelationship
with the inner and outer environment, which
includes the people), it is not easily detected or if
detected, appear unpleasant and restrictive!
5. Gradually the child would identify that
NAMASMARAN is actually the activity that
helps it to hold its personality together! It acts as
a thought anchor! The child however; may not
be able to articulate this feeling.
The beauty of NAMASMARAN is that by virtue
of reversing the decent of consciousness, it is
never restricted to one’s own petty benefits. It is
always benevolent to all; including those who
may be thousands of miles away and known or
unknown! 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
cosmic consciousness; and everything (including
past and future generations) is contingent in
Him!
When NAMASMARAN reaches its zenith; it is
one with cosmic consciousness Himself (within
which everything is contingent); as stated earlier,
6. 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 several events in one’s individual,
family and social life.
One of the several concrete possibilities resulting
from NAMASMARAN; which may accessible to
technology is consolidation of to and fro
connections between brainstem including limbic
system and the cerebral cortex.
NAMASMARAN being a very subtle process
could possibly also lead to spatial and temporal
changes in the secretory patterns in very low
quantities, but in key positions in the central
nervous system and influence the whole
biochemistry and physiology of an individual.
7. In fact this is one of the rational explanations for
the aphorism 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. This is like pushing and
pulling! In YOGA the efforts are to push back
the descending consciousness from receptors,
plexuses, muscles, respiration, autonomic
nervous system etc back to its original position.
In NAMASMARAN it is like sucking (or as we
have called earlier, withdrawing) the
consciousness from where it has got displaced!
It is very true that the time to come will see
scientists working to understand the
microphysiological events including their
temporal and spatial patterns (and their
interrelationships) associated with
NAMASMARAN in greater details and validate
the aphorisms about NAMASMARAN; of
Brahmachaitanya Shri Gondavalekar
8. Maharaj from Gondavale (District Satara in
Maharashtra State, in India).
NAMASMARAN would probably then get whole
hearted acceptance from all the sections in the
international society; irrespective of caste, creed,
religion, race and ideological convictions; such as
theism or atheism.
Experiencing the nectar of NAMASMARAN is
vital. But it is probably in tune with the scientific
temper in this era; that we try to “understand”
and thereby build intellectual conviction and
motivation also; about NAMASMARAN; and
reach them to every nook and corner of the
world so as to benefit maximum people!
