PRACTICE PREACHING AND PROMOTION They know that while they are practicing NAMASMARAN; the whole universe is actually going through the process of self realization, unity, harmony and justice; along with them. This experience is so ecstatic; that they cannot resist themselves from preaching and promoting NAMASMARAN in every possible way; as a matter of greatest privilege, golden opportunity and of top most priority.

1. Namasmaran:
The healing and blossoming ambrosia
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.
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, and 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, 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!

2. 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 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

3. 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 "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; 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.

4. True. There is no basis. Nobody can provide the "experimental and
quantifiable" proof. We have ourselves to 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
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.

5. 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 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.

6. 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
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?

7. 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?

8. 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; 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.
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)
Author: Krishna and Vyas; chapter 9, chapter 10.
2. "Dnyaneshvari" (A commentary on Geeta written by the author
between 16th an 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);

9. 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
namasmaran)
Author: Sadguru Shri Vamanrao Pai.
6. Namachintamani: A Marathi treatise on namasmaran and its
benefits
Author: Ramachandra Krishna Kamat.