Namasmarana

Sri Nisargadatta Maharaj on Namasmarana or Japa

Constant repetition of words (Japa) is a kind of madness but

dileberate madness. All repetitiveness is tamas, but repeating the
name of God is a satwa-tamas due its higher purpose. Because of
the satwa the tamas will wear out and will take the shape of
detachment, relinquishment, aloofness, immutability. Tamas
becomes the firm foundation on which integrated life can be lived.
The purpose of Japa is to conserve oneself, that means the
knowingness (the knowledge ‘I am’) is to be returned. Japa in
Marathi means to guard, to protect. You should protect your
beingness by Japa.
Before the emanation of any words ‘I’ already exists: later I say
mentally ‘I am’. The word free and the thought free state is the
atman. The atman per se is self sufficient but when it clings to the
body, ‘treatments’ such as mental and physical recreation or
occupation are necessary, without which the atman cannot be
tolerated by a person. For spiritual evolution, which is a requisite
in the detachment of atman from body identity, various disciplines
have been recommended; the best is ‘Namasmarana’ – recitation of
a holy name of God. But here God means the indwelling principle
within you – the atman, which given various names. These
represent the ‘inner God’ who will respond no matter which name
of God you chant. Japa (using beads of rosary) is an occupation to
the hands but it is the inner God you are supposed to invoke. The
keynote of recitation is to confirm this ‘I-am-ness’ within itself.
The merging of beingness within itself is the very fount of bliss.
NAME IS GOD - by Swami Ramdas

GOD and' His Name are not distinct from one another. Name is
God Himself. The moment we think of the Name, our mind is
filled with the presence of God. There is no easier way of focusing
thought upon God than taking constantly His Name. When we
repeat the Name aloud, we feel our heart is flooded with the
ecstasy of love, because the sound of the Divine Name awakens
the heart to the bliss and love of God.

ALTHOUGH the mental repetition of the Name is held to be far

more efficacious than the verbal repetition, still the rare experience
of sweetness and joy derived by uttering the Name aloud is
incomparable. When the entire being of the devotee thrills with
rapture to the music of the Name he realizes that the Name is
Brahman.

GOD is both, manifest and unmanifest. The Name stands for such
a God. Here the unmanifest is the all-pervading, infinite,
immutable, tranquil and static spirit of God. The manifest is the
entire universe of name, form and movement with all its beings,
creatures and things. The Name stands for this all-inclusive and
all-transcendent Godhead, who is both personal and impersonal.

THE Divine Name is thus the beginningless source of all creation

and the creation itself. God, the absolute, is the nameless Name.

THE Name can free the soul from bondage. The Name can take it
to the highest consummation of spiritual life. The Name can grant
a blind soul Divine sight. The Name can bless an individual with a
universal vision full of sublimity. The Name can lift the soul to
inconceivable heights of God-realization.

THE power of the Name is invincible. A mind which is considered

to be unconquerable, by the soothing influence of the Name
becomes, docile, yielding and submissive. The mind itself is
transformed into God by the power of the Name. He who takes
refuge in the Name can work wonders. Death itself will stand in
awe of him. He can command all the forces of nature and direct
them, to bring about a spiritual awakening in the hearts of men.
The Name can make a human being an embodiment of eternal love
and joy. The Name can convert an individual into a Cosmic Reality
- an ignorant soul into a very God.

WHERE the Name of God is sung, the atmosphere is permeated

with purity, peace and bliss; for the symphony of the Name spreads
everywhere the splendour of love.

THE Name is all-sufficient. The utterance of it is itself meditation.

The ecstasy born of it is itself Samadhi. The Name is love, light,
power and joy.

THE writer can vouch for it from his own experience that the
Name by itself without any other Sadhana can grant one the fullest
vision of God everywhere and may merge him in an ocean of
never-ending love and joy.

THERE is no Sadhana, which can be so universally adopted by all

people and is at the same time so simple for realizing God, as the
Divine Name. It is perfectly true, in the words of a saint, that he
who has God's Name always on his tongue is a Jivanmukta, or a
liberated soul.

SO, dear friends, to whatever race, caste, creed or colour you may
belong, take up the Name of God, and feel the sweet communion
with it, and you may depend upon it, your souls through constant
bathing in the nectar of the Name will not only be purified but will
also be illumined with the omnipresent and omniscient light and
love of God. This practice of taking the Name will lead the
unyielding spirit of man to complete surrender to the omnipotent
power and will of God. In the earlier stages when the Name is
repeated with earnestness, faith and concentration, the face and the
body of the devotee will shine with a peculiar lustre, his mind will
be filled with wisdom and heart with love. This is due to the
predominance of Satwa Guna in the devotee. Later when the
repetition is continued with the same zeal; he will behold the
universe before him as the very expression of God. Becoming one
with God, he will have the vision of God everywhere.

VERILY THE NAME IS GOD HIMSELF

The Power of Ram Naam

‘Ram Naam’ is a blessing which millions of Hindus have treasured

in their hearts since ages past. It is the supreme purifier of the mind
of man, the bestower of perennial joy, the giver of peace and the
key to the gate of Immortality. The Ramarahasyopanishad says that
the letters ‘Ra’ and ‘Ma’ are the essence of the two most important
Mantras, viz., Ashtakshara and Panchakshara, which, when the
letters ‘Ra’ and ‘Ma’ are removed from them, respectively, not
only lose their primary meaning but give the opposite meaning.
When Ram Nam is chanted, a significant change takes place in the
entire organism of the person chanting it. There is a twofold effect
product by the utterance of the Divine Name.

The Mantra Sakti or the power generated by the juxtaposition

(dictionary meaning: The act of positioning close together) of the
letters of the Mantra and by the utterance of the same, the whole
nervous system of the chanter of the Mantra is set in vibration—a
vibration which brings about rhythm, harmony and equilibrium in
it. When the nervous system is in such a harmonized state, the
breath, too flows rhythmically and the mind rests in a state of
tranquillity. It is in this peaceful state of the mind that the divine
Consciousness is reflected and the supernal joy of the Eternal is
experienced.
The idea of the Divine Being generated in the mind at the time of
the repetition of the Name, gives a direct fillip to the mind in its
attempt to unite itself with the Divine Being. The nervous system
is in a state of perfect harmony when the vibration produced by the
chanting of the Divine Name pervades it with a force of
integration. The Divine Name is not merely a sound; it is a force
which can overcome all the destructive forces in the human system
and render it pure and make it fit for the experience of Sattva, the
highly transparent medium through which the Immortal Being is
reflected.

Ram Nam like the Ashtakshara or the Dvadasakshara Mantras, is a

powerful aid in destroying the animal passions in man. Passions
are agitative forces, and Ram Nam is a tranquil force. When one
adheres to Ram Nam with exclusive and genuine devotion, it
becomes the destroyer of all pains. But one’s faith must not be
divided between two or more Mantras. One should stick to ‘Ram
Nam’ with full confidence in it. The more the faith and
concentration, the quicker does the Lord’s Name destroy the evils
in man. The votary of Rama prays:

"Apadam-apahartaram dataram sarva sampadam; Lokabhiramam

Sri Ramam bhuyo bhuyo namamyaham—I prostrate myself, again
and again, before Sri Rama, the Saviour from all calamities, the
Giver of all prosperity, the Delight of the world." Such is the glory
of Ram Nam. It bestows on one the beatitude of Absolute
Independence or Kaivalya. But Ram Nam should not be used for
the sake of obtaining worldly ends. Ram Nam is the saviour of
man from the afflictions of mortality itself. It raises man from all
penury and exalts him to the status of an undaunted sovereign over
himself. Why do you use a gun to destroy a mosquito? Ram Nam
can cure the disease of Samsara itself; what to speak of lesser
wants and turmoils. Therefore, use Ram Nam as a Moksha Mantra
and not as a servant to fetch you the glittering glass-pieces shining
in the form of the objects of the world. Ram Nam is the guardian in
your body, protecting you at all times against all attacks,
preserving your purity and virtue, and warding off the inimical
urges of desire, passion and anger.

The repetition of the Mantra should be done with Bhava or deep

feeling. A tremendous effect is produced when repetition of the
name is attended with a consciousness of the relation of the chanter
to the deity of the Name. This, however, does not mean that a
mechanical repetition of the Mantra without feeling is absolutely
devoid of all beneficial results. The Name is potent enough to
cause a change in the psychological and the physical being of man
even when it is mechanically repeated. Ram Nam is a Mantra, and
a Mantra is formed by significant letters, which by the very fact of
their being uttered, produce a result, even if this result may not be
directly connected with the consciousness of the chanter of the
Mantra. There is a very peculiar process of physical and psychical
transformation taking place at the time when the Mantra is
repeated. Unconscious and mechanical repetition produces no
direct psychical change, but causes biological change through the
nervous system which is immediately influenced by the vibrations
set up by the chanting of the Mantra, and these biological changes
indirectly, bring about psychological changes; for these two
natures in man are related to each other as effect and cause,
respectively and the effects are so intimately related to their causes
that any change in the effects will be felt by the causes, and vice
versa.

The devotee should not test the Lord by the chanting of His Name.
For example, one should not use the Name as an excuse for the
deliberate perpetration of evil acts. The Name can overcome the
effects of even such acts, but the implications of such acts would
be that the devotee who uses the Name thus has not genuine
aspiration and devotion to the Lord, and his mind is still being
attracted to things other than those that pertain to the Lord and to
His Way. Hence the condition for chanting the Divine Name is
well laid out.

"Trinadapi sunichena tarorapi sahishnuna, Amanina manadena

kirtaniyah sada harih—He who is humbler than a blade of grass,
more tolerant than a tree, who does not crave for respect, but
respects others, is the one fit to repeat the Name of Hari."

God helps those who help themselves. The best possible effort that
one is capable of exercising under the intellectual circumstances
provided by God should be put forth, and only beyond this effort,
should one seek the grace of God. Idleness is not self-surrender.
Surrender of the self to God becomes complete only when the
individual consciousness is flooded over the love for the Divine.
God’s grace descends when the efforts exercised are found to be
inadequate for the realisation of God.

Ram Nam has a transforming effect not only on the psycholgical

but also the biological personality. Even physical ailments can be
overcome by the chanting of the Divine Name. Ram Nam is
unfailing in its action, infallible in its operation. Ram Nam,
properly understood, is the same as Omkara, the symbol of the
Absolute, and Rama to the true devotee is the Absolute itself. Sri
Rama is all-pervading; He is in the heart of all beings as the
Antaryamin. What a power and glory should His Name possess!
Even ordinary names of things of the world have the power of
stimulating a corresponding mode of consciousness in man. How
much more powerful should the Name of God be!

Saint Tulasidas says: The name is even superior to the Lord,

because the Nirguna and Saguna aspects of Brahman are tasted and
realised by the power of the Name. Rama delivered a single
woman, Ahalya, while His Name has purified crores of wicked
people. Rama gave salvation to two of his faithful servants, Jatayu
and Sabari, but His Name has been the saviour of countless wicked
persons. Blessed is the son and blessed are his parents who
remember Sri Rama in whatsoever way it may be. Blessed are even
the Chandalas who repeat the Name of Rama day and night. What
is the use of high birth to one who does not repeat Ram Nam!

What a mighty power is latent in Ram Nam! Only those who are
endowed with devotion know it. The scientists now declare that
sound vibrations have such a tremendous force that they can direct
this power to silk fabrics and clean them of all dirt more
thoroughly than a washerman can.

The moment you utter the word Rama, the form of the Lord is
aroused in your consciousness. So the advanced devotees say that
the Divine Name is the exclusive support of those afflicted by the
tribulations of Samsara.

The Valmiki Ramayana is the standard history of Sri Ram:

"Vedavedye pare punsi jate Dasarathatmaje; vedah prachetasadasit

sakshadramayanatmana.—Verily, a Veda by itself was revealed by
Maharshi Valmiki, in the form of Ramayana when the Supreme
Being, to be known through the Vedas, manifested Himself as the
son of Dasaratha." The Ramayana of Valmiki is a majestic epic,
expounding Dharma by way of depicting the great heroic life of
the ideal person, Sri Rama. The greatness of the Valmiki
Ramayana cannot be adequately described. It is a huge didactic
poem which has its main aim in constraining people to follow the
path of righteousness, and towards this end, it employs the popular
technique of appealing to the hearts of people by narrating in a
homely style, the story of a life devoted to Dharma. The
picturesque life of Sri Rama described by Valmiki is a grand
glorification of the greatness of Sri Rama. Hence the Ramayana is
in a way an expanded form of the Name and glory of Sri Rama.

The hearing or the study of the Ramayana is a contemplation on

the various divine qualities of Sri Rama, which purifies the mind of
man and renders it spiritual.
 SRI RAMA NAMA - ITS SIGNIFICANCE

Majority of people in India knows about the story of Lord Sri

Rama, the epic Ramayana, and Lord Hanuman (the greatest
devotee of Lord Sri Rama). But only few know the significance of
Rama Nama. To talk about Lord Sri Rama and the significance of
Rama Nama perhaps Lord Hanuman is the most competent person.
In this regard a small but sincere attempt is being made to share the
information collected from various sources about the significance
of Rama Nama.

Who is this Rama?

!Ramanthe Sarve Janaah Gunaih Asmin Ithi Ramah!

! Ramayatheethi Ramah! (Ramayatha ithi Ramah)
! Ramante yogino-nanthe brahmanande chidatmani!

Rama is one of the names of Lord Sri Maha Vishnu in Vishnu

Sahasra Nama. Sloka No.43 of Vishnu Sahasra Nama Sthothram
describes Rama as,

Ramo Viraamo Virajo Margo Neyo Nayo-anayaH

Veerah Shaktimataam Shresshtah Dharmo Dharmaviduttamah

The meaning of the above Sanskrit versions is that Rama is the one
who keeps the entire living beings happy, the one in whose
memory yogis always revel (take pleasure) in the bliss of
Brahman. He is the one who is omniscient and full of bliss. He is
the place of final rest for all deserving souls. He is the one before
whom, all else becomes pale and insignificant. He is the one who
has no desires for enjoyment or any luxuries. He is the lord who
creates path to the devotees to reach the zones of liberation and
immortality.
He is the one who wishes to do anything for the devotees. He
conducts monitors and leads everybody in this world. He is the one
who cannot be felled by anybody. He is valiant and is the one who
strikes terror into the hearts of the evil doers. He is the greatest, the
supreme most and the invincible. He is the foremost among the
celestials and is the most valiant among the brave. He is the
dharma and his very nature is dharma and his incarnation is for the
purpose of dharma.

He is the embodiment of dharma and protector of dharma. He is

the foremost and greatest among the knower of dharma. ! Ramo
Vigrahavaan Dharmah! It means Rama is an epitome, a
personification, a manifestation of Dharma. Rama is the very
embodiment of righteousness. It was as if righteousness itself had
incarnated on earth. Dharma and Rama are inseparable.

It is said that when sage Valmiki was asked to write Ramayana he

asks sage Narada “is there any person among the human beings
who has all the sixteen virtues” and that person was none other
than Lord Sri Rama.

Mythologically Rama was the seventh Avathara of Sri Maha

Vishnu in the list of Dasa Avatharas. In Venkatesa Suprabhatham
the very first sloka refers to Lord Sri Rama “Kausalya Supraja
Rama”

As per the words of two great sages Vasishta and Viswamithra it is

said that the four epic brothers Rama, Lakshmana, Bharatha and
Sathrughna are the four forms of Vedas that have incarnated in the
Treta Yuga to impart the most precious message to the mankind
and to set an ideal world. Lord Sri Rama has been symbolized as
the wisdom of Vedas. In fact the four brothers have established an
ideal world called Rama Rajya and have preached and practiced
many principles which have relevance even today.
What is the significance of the word Rama?

It is said that Rama Nama has come into existence much before the
birth of Lord Sri Rama. It is said that the word Rama is divided
into syllables Ra + Aa + Ma; Ra means Rudra; Aa means Brahma;
Ma means Vishnu and the confluence of the three trinal lords
Brahma, Vishnu and Maheswara is Rama.

The word Rama is a confluence of two letters Ra + Ma. It is

believed and said that these two letters are Jivaakshara (life giving
letters) carved out of the most significant Mantras the Narayana
Astakshari and Shiva Panchakshari. The letter Ra is carved out of
Narayana Astakshari (Om! Namo! Narayanaya!) and the letter Ma
is carved out of Shiva Panchakshari (Om! Namah Shivaya!).

These two letters called life giving letters, the soul of these two
powerful Mantras are put together to form the taraka Mantra
Rama. Without these two letters, these manthras become
ineffective. Any one chanting this taraka manthra is equivalent to
worshipping both Lord Sri Maha Vishnu and Lord Shiva.

What is significance of Rama Nama?

Rama Nama is given the same importance as that of a pranava

manthra OM that has links to all the other Manthras that ever exist.
Rama Nama is an essence of all the Vedas, Shastras, Ithihasas and
Puranas. One of the Saptha Rishis, Sage Vasista meditated on
Rama Nama for quite a long time that motivated him to suggest
King Dasaratha to christen the Almighty with the manthra (Rama)
that he had chanted.

The word Rama has the triple power of destroying sins, conferring
peace, and dispelling ignorance. When you utter the word "RAM",
you first open the mouth with the sound "Ra". All your sins go out
when your mouth is open. When you utter "M" by closing the
mouth, the entry is barred against the sins that have gone out.

Rama is not just a name. It is a Mantra, the only Mantra that is

called Taraka Mantra. Taraka Mantra means the one that helps us
to cross the ocean of Samsara and free us from the bondage cycle
of birth and death. If it is chanted as Rama it is a name, if it is
chanted as Ram it is a Mantra, if it is chanted with addition of the
word Sri (Sri Rama, Sri Ram) power of Goddess Sita is added to it.

It is called as the family Manthra of Lord Shiva. Lord Shiva

himself tells Goddess Parvathi about the significance of Rama
Nama and suggests her also to recite the same all the time. Lord
Shankara, knowing the sweetness of it, initiated his beloved
Parvathi to it. He tells her,
Sree Rama Rama Ramethi Rame Raame Manorame
Sahasranama Tat Thul-yam Rama Nama Varanane

(Phala Stuthi of Sri Vishnu Sahasranama Sthothram)

It is only Rama Nama which is equal to a thousand names of

Vishnu. Perhaps the above sloka indicates that chanting of Rama
once is equal to 10 times chanting of Vishnu, chanting of Rama
twice is equal to 100 times (10 x10) chanting of Vishnu and
chanting of Rama thrice is equal to 1000 times (10 x 10 x10)
chanting of Vishnu. Thus the effect of chanting Rama Nama gets
multiplied in geometrical progression. It is believed and said that
Lord Shiva always keeps meditating on this Taraka Manthra.

It is the most favourite manthra of all the deities and by chanting,

one gets the benefit of invoking all the 33 crores of devathas.
There are many instances in history where mere chanting of Rama
Nama has resolved many miseries.

Lord Hanuman is hailed as the personification of selfless service to

Lord Rama and Sita. Legends say that when Lord Rama was about
to leave for His heavenly abode when the purpose of His
incarnation was fulfilled, He asked Hanuman to accompany Him,
but the latter politely declined the offer saying that he wanted to be
present in the holy land where Lord Rama walked in human form
and where Sri Rama Nama Japam was regularly conducted.

Yatra Yatra Raghunatha Keerthanam

Tatra Tatra Kruthamasthakanjalim
Bhashpavari Paripoorna Lochanam
Maruthim namatha Rakshasanthakam

The prayer sloka of Hanuman says that wherever Rama Nama is

sung, he is present though not visible, with his eyes full of tears
and with his hands folded in prayer to His Lord. Lord Hanuman
undoubtedly the greatest devotee of Lord Sri Rama continuously
chanted this taraka mantra that helped him to achieve many feats
during the epic Ramayana that also attained him the status of
Bhavishya Brahma.

By chanting the Rama Nama, a notorious bandit Ratnakara got

liberated of all his past sins and as Valmiki, went on to author the
epic Ramayana containing 24000 slokas. Valmiki describes Rama
as having 16 great attributes. Rama stood for the truth, he was a
believer of truth, and was a symbol of moral excellence.

The Ramayana is not just a great epic; it is a culmination of

philosophy, history, mythology and spirituality. While the epic
Ramayana contains several thousands of slokas it is not possible to
remember and recite all of them. Just by chanting the Rama Nama
one gets the effect of chanting all the slokas of Ramayana.

Rama Nama Smarana a tool for Man’s liberation

Different means of liberation have been spelled out applicable for

each Yuga. For example, meditation (Penance) has been prescribed
as the means of liberation in Krita Yuga, performing Yagnas and
chanting of Mantras in Treta Yuga, Archana (worship) in Dwapara
Yuga. But in Kali Yuga only Nama Smarana (repetition of God’s
name) has been prescribed as the main means of liberation for the
mankind.

Since in Kali Yuga the people will not have the required spiritual
strength and capability to perform and carry out the rigorous
sadhana, Nama Smarana has been prescribed and advised to
achieve the required results of liberation. The name of Rama will
make one free from Raga (attachment) and also roga (disease)

This mantra can be chanted anywhere, anytime and by anyone.

Rama Nama has the power of intercession for the dead. Sthala
Purana of Kasi mentions that the deity Kasi Viswanatha (Lord
Shiva) initiates this Taraka Manthra in the right ear of the people
who die in Kasi. Kasyanthu MaranaanMukhthi means one who
dies in Kasi will attain Mukthi. Even the Pall bearers repeat; Ram
naam satya hai (the name of Rama is the absolute truth).

Rama Nama a reference to the present day world

In the present day context we would have heard many great

personalities utilizing this powerful taraka manthra for achieving
success in their respective fields. Nearest examples are Swami
Vivekananda, Mahatma Gandhi, Thulasi Das, Kabir Das, Bhakta
Ramadas (Bhadrachalam), Saint Sri Raghavendra (Mantralayam),
Saint Purandaradas, Saint Thyagaraju, and many others.

Reciting of Rama Nama also called Rama Nama Japa, is a very

popular and common practice in India. It became even more
popularized by Mahatma Gandhi for whom Rama Nama was a
constant practice.
In the words of Mahatma Gandhi it is said I have suggested Rama
Nama as I have been familiar with it since my childhood, and as it
is my constant support in my struggles. Rama Nama gives one
detachment and stability, and never throws one off the balance at
critical moments. The incantation of Rama Nama will free one
from addictions and make one clean and get adored by others. It is
said that when he was assassinated his last words were 'Rama,
Rama.' None of his prayers have passed without Rama Nama
Keertana.

Tulsidas said that if one repeats the mantra unconsciously, he is

taken from hell to paradise. He said that he is as eager to repeat the
mantra as a Chataka bird is to drink rain drops, the only source of
its survival. Kabirdas believed that the benefits of Rama Nama
cannot be destroyed or robbed. Purandaradas, Thyagaraju and
Ramadas have immortalized the Rama Nama in their beautiful
compositions. Thyagaraju, the saint-poet, is said to have obtained
the darshan of Rama with Sita, Lakshmana and Hanuman after
having recited the Rama Nama 950 million times in 38 years on
the advice of his guru.

The Ramayana, the story of Lord Sri Rama, teaches us two

lessons; the value of detachment and the need to become aware of
the Divine in every being. Faith in God and detachment from
objective pursuits are the keys for human liberation. Give up sense
objects, and you gain Rama. Sita gave up the luxuries of Ayodhya
so she could be with Rama during His exile. When she cast
longing eyes on the golden deer and craved it, she lost Rama's
presence. Renunciation leads to joy; attachment brings about grief.

Sri Rama incarnated as a human being to promote peace and

happiness in the world. Also called as Maryada Purushothama He
was an embodiment and personification of all virtues, role model
as a son, as a husband, as a brother, as an able administrator, as a
friend, as a King, as a human being, and a role model for devathas.
He was the best example of perfect character and human conduct,
inspiring human beings for countless succeeding ages. Everyone
should recognize the sweetness, sacredness, and divinity enshrined
in the name Rama.

There is also a faith among Hindu families to write Rama Nama

repeatedly several times called as Rama Koti. For writing this they
use the words Sri Rama or Sri Rama Jaya Rama Jaya Jaya Rama. It
is believed that by writing Rama Koti, one will be benefited with
progeny, progress and success in education, harmony among the
couple, helps in poverty conditions, as a remedy for Saturn related
obstacles, gain in employment, and fulfillment of desires.
Whatever may be the myth or belief, it is always good to utter the
name Rama with full understanding of all that it signifies. It is said
that Rama Nama is mightier than Rama himself.
Sree Rama Jaya Rama Jaya Jaya Rama

RAM NAM KI MAHIMA APRAMPAAR:

His Holiness Sri Sri Swamiji discusses briefly about the

significance of Rama Nama as cited in the different scriptures. The
information given here on this glorious Nama is just the tip of the
iceberg.

In Sri Swamiji's words, 'Even if the whole sky were used as a

paper and all the waters of the Universe were used as ink, it would
just not suffice to pen down the glories of Rama Nama!'

Regards

Rama Nama the Name of the Name!

Every other mantra in our scriptures have their own names. Rama
Nama is the only Mantra that is called ‘Taraka Mantra’. The word
‘taraka’ means the one that helps us cross. It helps us cross the
ocean of ‘samsara’. It helps us cross the cycles of birth and death.
If it is chanted as 'Rama', then it is a Nama.
If it is chanted 'Ram', then it is a Mantra.

Thus spake the Sages

Our ancient Sages and Rishis have glorified the Rama Nama.
Rama Nama gets exactly the same importance in Saguna Upasana
(worshipping the Absolute Truth as a Being with a form) as does
the Pranava ('Om') Mantra in Nirguna Upasana (worshipping the
Absolute Truth as formless).

Rishi Manu shows that the Rama Nama has links to all the other
mantras that ever exist.

In Syavana Smriti (Syavana is the name of a rishi), Syavana says

that the Rama Nama is the essence of all the Vedas, Shastras,
Itihasas and Puranas.

Sage Vasishta meditated on the Rama Nama for quite a long time.
Hence he wanted to name the Almighty with the same Mantra that
he had chanted.

The Yoga Connection

In the philosophy of the Yoga, 'Ra' is considered the

'Mooladhara' (the point of origin of the power of Kundalini)
and 'Ma' is the 'Sahasrara' (the destination). Hence, when the
Rama Nama is chanted in the right tone and manner, the
serpent power rises and hits the head or the 'kapala' Thus, by
merely chanting the Rama Nama, one can become a Yogi.
Shiva's family Mantra

We are all aware of the story of the competition between Ganesha

and Muruga on who will get the divine fruit. Muruga, angry that
the fruit was not given to him, went to Palani. In order to appease
his anger, the competition was conducted again, when Muruga
diligently circumambulated his parents on his peacock at great
speed. Ganesha, on his part, wrote 'RAMA' on the sand and
circumambulated it, as that is equivalent of going around the whole
world! Pleased, Siva honoured him by crowning him the leader of
all his minions - the 'bhoota ganas' and thus he acquired the name
'Ganapathy' and 'Gana Nayaka'

In Vishnu Sahasranamam, Lord Siva asks Parvati to chant the

Rama Nama all the time. A good teacher is the one who practices
what he preaches. It is obvious that Siva, being the Supreme Guru,
(Jagadguru) Himself chants the Rama Nama. When parents do
something noble, would not the son follow the same? Muruga and
Ganesha chant the Rama Nama always. That is verily their ‘Kula
Mantra’.

The Lords' favorite!

The ‘sthala purana’ of Kasi says that the deity Kasi Viswanatha
initiates the Rama Nama to each and every being at the time of
their death, in their right ear.

The Lord Dhakshinamurthy observes silence because He doesn’t

want to waste any time without chanting the Rama Nama.
The Sun God ever chants the Rama Nama as he is proud that Sri
Rama came in his dynasty.

The Devatas' favorite

Sage Vishwamitra took Sri Rama and Lakshmana to the forests for
'yagna samrakshana' (protecting their fire austerities from the
demons). Out of the boundless love for Sri Rama, Viswamnitra
wanted to gift Him something. A sage that he was, he had no
worldly possessions, nevertheless, he had performed abundance of
austerities. He had penanced for a very long time on the 33 crore
'Devatas' with mantras for each of them. He initiated Sri Rama
with these Mantras.

As soon as the Mantras were initiated to Sri Rama, the 'devatas'

appeared before them! Viswamitra was jealous of the fact that
those devatas who could be invoked by him only after severe
penances, now appeared the instant Sri Rama chanted their
Mantras!

In our Shastras it is prescribed that when the devatas are invited,

they can be installed in one of the three -- water (that is the reason
we install 'kalas' - pots of water for japa, kumbabhishekam and the
like), fire (that is the reason we perform homam) and the third
being, installing them into one's own body (during
Sandhyavandanam, Godess Gayathri is installed thus). Here, when
the devatas were invoked, they refused to go back to their abodes.
Hence Sri Rama invited one and all of them into his body. Thus,
by merely chanting the Rama Nama, one gets the benefit of
invoking all the 33 crores of devatas as well.

Ramayana is filled with instances where merely the Name ‘Rama’

has solved so many miseries and disentangled so many situations.

One Name for all Gods

Generally people can be divided into two broad categories: the

Shaivites, who worship Lord Shiva as the supreme, and the
Vaishnavites, who worship Lord Vishnu and His forms as the the
supreme Being. The most significant Mantra for any Vaishnavite is
the 'Ashtakshari' (it contains eight letters in sanskrit) mantra 'Om
Namo Narayana' .

The chief among the Mantras for the Shaivites is the Panchakshari
(5 lettered) mantra, 'Om Nama Shivaya'. Without the letter ‘ra’,
‘Narayana’ would read as ‘Nayana’ that means one without a way
(‘gati’); without the letter ‘ma’, ‘Namasivaya’ would read as
‘Nasivaya’ that means inauspicious.

So the jiva akshara (life giving letters) 'Ra' and 'Ma' of these two
Mantras are put together to form the Rama Nama!
Anyone chanting this Divine Name thus worships both Shiva and
Vishnu at the same time.

Rama Nama in today's world

Sri Bodendra Saraswati Swamigal, Kabir, Samartha Ramadas,

Thiyagaraja, Bhadrachala Ramadas, Papa Ramdas, Bhagavan
Yogiramsuratkumar and innumerable saints in the recent past have
advocated the Rama Nama and also showed how the Rama Nama
can perform miracles.

Sri Ramakrishna initiated Swami Vivekananda into the holy

'Rama' Nama. It is the power of that Divine Name that made him
establish this Universal Religion of Brotherhood called Hinduism
all over the world.

Mahatma Gandhi, in his final lecture before independence said,

'We have tried our level best. Now let us all chant the Divine Name
together. Only that has the power to get us independence.' Not one
of his prayers passed without Rama Nama Kirtan.

Chant the Mahamantra Nama kirtan :

Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare

1. Ram Nama is equal to Pranavam and is eternal...like the

vedas...like the Paramathma...
2. Ram Nama is adored by Anajaneya Swami and is ever ready to
protect those who chant (Japa) of the Ram Nama.
3. Writing of Ram Nama (along with Japa) gives more powerful
results and leads us till giving Rama Dharshan...

********
PRACTICAL
NAMASMARAN
DR.
SHRINIWAS
KASHALIKAR
Namasmaran means remembering the name of
Almighty, God; actually implies true Self. It is
accepted and practiced in many religions in
different forms. It helps to rise and blossom
cosmic consciousness.
Steps:
The first thing is provisional acceptance of
the concept. Hostility or submission is not
conducive to build conviction based on
sound foundation. Read the books written
on namasmaran. This would give you the
idea about the simplicity of the process
and why people start and also give it up
rather too quickly!
Select one place and a particular suitable
time. If possible get fresh and sit in any
suitable position. Start remembering loudly
or silently any name of God that you are
familiar with, belongs to your tradition,
your religion, or simply you have reverence
about. Practice for about five minutes
every day.
Continue this practice without expecting
anything miraculous. In fact initially you
may experience restlessness and feeling of
wastage of time because you are used to
think, feel and move unknowingly,
mechanically and many times inadvertently
in response to external and internal
influences. Hence namasmaran, during
which this thinking, feeling and moving
activity is restricted, makes one feel
suffocated, empty or useless.
Gradually you will get over this phase and
enter into the realm free of the shackles of
subjectivity, superficiality and pettiness.
You will then feel like sharing your
experiences selflessly with others. You
may happily do it but without discontinuing
your namasmaran.
Namasmaran is simple and inexpensive,
does not require any gadgets, does not
require any change in culture, does not
have any external glamour and glitter, does
not give any tangible [easily measurable]
gains and hence usually quickly started but
then also quickly given up. Hence persist
on namasmaran irrespective of anything ---
because namasmaran takes you beyond
everything tangible but transient; towards
ultimate freedom.
Namasmaran can be done with or without a
rosary.
Namasmaran can be done while doing
pranayam such as anulom-vilom, or simple
deep breathing.
Namasmaran can be done in any (physical
and physiological) condition, anywhere
and any situation.
There is no restriction or a prerequisite for
namasmaran. Hence nothing [type of food,
alcohol, tobacco, age, gender, race,
religion, caste etc] comes in the way of
starting the practice of namasmaran.
Detractors of namasmaran may humiliate
or try to dissuade. But through
namasmaran you would learn how to
overcome criticism and ridicule; without
getting perturbed.
The experiences of namasmaran are
completely intangible and can not be
shown or proved. Hence it is preferable not
to preach anyone [though sharing is fine]
or insist any one about namasmaran.
In the course of time you would get
increasingly involved in namasmaran and
begin to practice it for longer time on
priority basis. This is an indication of your
blossoming.
Later you would experience lack of hatred,
lack of prejudice, lack of fear, lack of
worries and greater and greater buoyancy.
The addictions and negative thoughts
usually reduce one's self esteem and
create self doubt and deter one from
namasmaran. Hence it is said that
irrespective of how you are; start and
persist on the practice of namasmaran
(jaap or Jap). Practice of namasmaran itself
clears the doubts and deterrent negative
thoughts and develops the necessary
conviction.
DR. SHRINIWAS KASHALIKAR
INSIGHTS
IN
NAMASMARAN
DR.
SHRINIWAS
KASHALIKAR
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
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.
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!
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,
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.
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
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!