This process of individual and universal blossoming; however; involves billions of us (as is being increasingly evident in many parts of world) and consumes us completely; to our satisfaction; and is not accessible to casual, superficial or mercenary approach!

1. NAMASMARAN
The Healing and Blossoming Ambrosia
Dr. Shriniwas Janardan Kashalikar
Introduction:
Namasmaran (From Sanskrit: Nama = 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 called simaran and
sumiran.
Namasmaran is a traditional practice of Stress
Management; that is beyond exploitative, mercenary,
commercial, professional and even philanthropic
transactions. It is practiced in many religions; including
Hindu, Christian, Muslim; etc. Namasmaran; by virtue of
its almost universal acceptability, simplicity, non-
technicality and inexpensiveness has the potential to be
beneficial in stress management, to majority of people in
the world, irrespective of age, sex, occupation,
socioeconomic stratum, race, religion, culture, ideology,

2. 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
reenkindles 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

3. reorient our physiological and social being; with our true
self and establish and strengthen the bond between; our
physiological and social being; with our true self; and
finally reunification or merger with our true self! 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 unified
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 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. Even so called non believers also would not
“miss” the “benefit of namasmaran as they may remember

4. "true self" through one symbol or another”!
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,
empower and enlighten 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! In stead; we should provisionally accept,
study and practice namasmaran; and verify.
Some arguments against namasmaran:
1. Namasmaran does not seem to produce tangible results;

5. 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 can not prove that namasmaran evolves us into
objective or cosmic consciousness; or imparts global
perspective! This is 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

6. namasmaran.
This argument is because of inability to “see” anything
tangible and rather the addiction to believe in a thing;
only if it is tangible! It can not 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, Tukaram, Ramadas, Eknath, Waman
Pandit, Meera, Kabir; including 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 some how 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 condemned to get
buried in the sterile semantics! All in all, practice of

7. 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 can not 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 can (in
the course of namasmaran) imagine how sublime and

8. towering is this stage, why it is acclaimed in books like
Bhagavad Gita; 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 on any
words and proofs!"
6. Why is namasmaran ridiculed by many of us?

9. 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

10. 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

11. shower, swimming, skating, skiing, singing, slimming and
many such measures; which serve as at best; adjuvant
measures.
Selected Sources and References:
1. Bhagavad Geeta: Preached by Lord Krishna on
Kurukshetra about 3000 BC to his esteemed disciple
Arjuna as compiled by Maharshi Vedavyas (the great seer
and philosopher poet Vyas); chapter 9, chapter 10.
2. "Dnyaneshvari" (A commentary on Geeta written by
the author between 16th and 21st years of his age;
between 1285 to 1290 in Marathi, this edition published
in 1986; by Swanand Prakashan, Pune);
Author: Shri Dnyaneshvar; Chapter 9, page 252, verses
200 to 210.
3. "Dasabodh"; (A Philosophical tratise of 17th century in
Marathi);
Author: Shri Samarth Ramadas Swami; Dashak 4, Samas
3, Pages 141 to 143.
4. Biography of Sadguru Brahmachaitanya Shri
Gondavalekar Maharaj, in Marathi published by Prasad
Prakashan Pune, on October, 3 1957;
Author: Prof K. V. Belsare, pages 460 to 479.
5. Namacha Nandadeep; (A book published in Marathi on

12. namasmaran)
Author: Sadguru Shri Vamanrao Pai.
6. Namachintamani: A Marathi treatise on namasmaran
and its benefits.
Author: Ramachandra Krishna Kamat.