Namasmarana
Adi Sankaracharya, who undoubtedly occupies the foremost place of eminence and honor amongst the great vedantins [philosophers] and jnanis [sages] that Bharat [India] has produced, finally realized in his later years that in this age of Kali (Kaliyuga [Iron Age]), the only sure and safe path along which humanity could successfully reach the supreme goal is that of bhakti [devotion] developed through namasmarana [recitation of the Lord’s name]. Hence he proclaimed:
‘The divine name of Lord Hari [God] and that alone is my support and refuge. In Kaliyuga there is no other effective path for salvation.’
He proceeded to compose and give unto the world many devotional hymns like the famous “Bhaja Govindam” for fostering bhakti in the hearts of men.
In today’s world, our environment and conditions of life are such that it is extremely difficult, if not impossible, to pursue properly the practice of rigorous `tapas’ [penance] or to follow the intricate paths of rajayoga or jnanayoga [union with God through will power or wisdom]. The all knowing Lord, in His infinite compassion, has therefore declared in the “Gita” and in “Shrimad Bhagavatam” that during the Kaliyuga period, He can be easily attained through nama-sankirtanam [group singing of His name].
The nine progressive steps in bhakti sadhana [spiritual effort] have been explained by Prahlada [a devotee of Lord Vishnu] as shravanam. keertanam, smaranam, padasevanam, archanam, vandanam, dasyam, sakhyam, and finally atmanivedanam [faith, praise, remembrance, worship of the feet, prayer, reverence, servitude , friendship, and surrender]. Namasmaranam combines in itself the first three steps of shravanam, keertanam, and smaranam, and it will rapidly lead one past the next five steps to the final stage of complete surrender and merger with the supreme.
Namasmaran literally means remembrance of the divine name of God. In practice, this sadhana may take any of the following three forms: japam [chanting the name], dhyanam [meditation], or sankirtanam [group singing]. Each of these methods has its own distinct advantages, but all the three paths, whether pursued separately or conjointly, will certainly enable man to get rid of the evil qualities of lust, greed, anger, jealousy, and egoism and to develop the purest form of prema [love] and thereby achieve shanti [peace], leading to supreme and eternal bliss.
Japam consists of the simple process of chanting the divine name of God or reciting some sacred mantras [formulae], the mind being kept absolutely pure. The great advantage of this method is that it can be practiced at any time and at any place or even in the midst of the routine activities of one’s mundane life. The chanting or the recitation of the divine name, if performed with faith and devotion, automatically makes one’s mind dwell on the form and glory of God. When such a state of God consciousness pervades one’s mind, there is no longer any room left for bad thoughts and evil instincts. The manas [mind] is purified and from then on, life becomes a dedicated journey on the God-ward path. The importance of this method has been stressed by Lord Krishna in the Bhagavad Gita where He has declared,’ ‘Of yajnas [sacrificial worship], I am japa yajna.’
Dhyana, which is another mode of namasmarana, consists of the process of concentrated meditation on the Lord’s divine form and glory. By practicing this sadhana of single-minded meditation on the Paramatma [supreme absolute], the mind that is by nature wayward, gets harnessed and ceases to run after sense objects. Once the sensory cravings are banished from the mind, the worries, miseries, and sorrows arising from worldly attachments will all disappear and one is enabled to gradually attain satchitananda [bliss]. However, in the manner of living that exists today, it is seldom possible for one to spend long hours in dhyana and hence it would be preferable to combine the methods of japam and dhyana, so that part of one’s day can be utilized for such sadhana.
Namasankirtan means the loud singing and recitation of the Lord’s name and glory. Even though an individual can perform this sadhana it is more effective when it is done conjointly in the company of other sadhakas [devotees]. Then, it is commonly referred to as bhajan. If performed with discipline and devotion, bhajan offers the easiest medium through which one is enabled to spend some time in communion with God rising above all the cares and anxieties of worldly life. The ecstasy with which bhajan can fill our hearts can only be experienced and is not susceptible to any description. Another great advantage of participation in bhajan is that it helps one to get rid of one’s ego that is the main obstacle in the path of all spiritual progress. Furthermore, while performing one’s own spiritual sadhana through bhajan, one is simultaneously re ndering service to the entire people of the locality also, because the vibrations caused by the chanting of the Lord’s name, with sincerity and devotion, spread out far and wide and sanctify the atmosphere of the entire locality.
These beneficial results are even more pronounced in the case of nagarsankirtan . There, groups of sadhakas go round the streets in the early hours immediately preceding day break, melodiously singing the glories of God. The message of namasmarana is thus carried to many homes in the Brahma muhurta [4 to 6 a.m. auspicious time for prayers] period. Nagarsankirtan, if performed regularly and properly, helps one to completely eliminate `ahamkara’ (egoism), and elevate oneself spiritually; and, it also simultaneously awakens and tethers God consciousness, the spread of which is so essential for the welfare of humanity.
Has not Lord Krishna declared, “One who constantly chants aloud My names without any sense of shame, not merely attains oneness with Me but also brings along with himself crores [millions] of others to My feet?”
One often hears Kaliyuga being described as a bad and inauspicious period. What a thorough misconception it is! Whatever other defects Kaliyuga may have, it offers to mankind, more than ever before, the most precious opportunity of God‑realization through the facile and safe path of namasmarana. Are we not the most fortunate amongst the entire human race, that has existed since the beginning of time, to have been born during this period of the Kali Age when the Divine has again incarnated in human from, more resplendent than ever before and to have been blessed with the unique and precious chance of having His darshan [sight of a divine being], sparshan [divine touch], and sambhashan [conversation]? Unlike during the time of the earlier Avatars we are also being mercifully given the great privilege of participation in His divine mission of dharma samsthapana [the reestablishment of righteousness]. Let us fully utilize this rare chance that has been bestowed on humanity after many a yuga.
Swami has again explained to us the value of namasmarana and given detailed directions as to how this sadhana should be performed. We need to devote ourselves earnestly to a strict observance of these divine directions, and if our endeavors are sincere, He will certainly guide us on our journey to His lotus feet.
~Justice V. Balakrishna Eradi
Source: Sanathana Sarathi, December 1971
