Why should one chant Name of benevolent deity based on the trigunas in oneself?

Contents


1. Chanting the Name given by the Guru

Refer point 3.7 and ‘Science of Spirituality : Vol. 4 – Path of Guru’s Grace (Gurukrupayoga), point – Gurumantra’.

1.1 The name given by the parents and that given by the Guru

  • A. The name given by the parents is for the physical body, that is Prakruti whereas that (The Lord’s Name) given by the Guru is in accordance with the God principle.
  • B. Impressions made on oneself make one feel that the name given by one’s parents is one’s own. Similarly one should make oneself feel that The Lord’s Name given by the Guru is one’s own, through impressions of the Name, (that is by chanting).
  • C. The Name given by the Guru indicates that one belongs to someone (the Guru principle). Forgetting the name given by one’s parents, one should feel The Lord’s Name to be one’s own.
  • D. The son carries forth the name of his parents, while a disciple carries forward the one given by his Guru. 

2. The family deity (kuladevata)

If one does not come across a real Guru then one should chant the Name of the family deity (kuladevata), that is the female family deity (kuladevi) or the male family deity (kuladev).

2.1 Origin and meaning

The word kula means the Muladhar chakra, energy or kundalini (spiritual energy). Kuladevata means the deity with the worship of which the Muladhar chakra is activated, that is spiritual progress commences. Deity (devata) refers to both the male deity (dev) or the female deity (devi).

2.2 The history

Worship of the family deity began in the post-Vedic and pre-Puranic period. The illustrious example of one who made spiritual and worldly progress through the spiritual practice of the family deity is Chatrapati Shivaji Maharaj.

2.3 The importance

  • A. When one is suffering from a major illness, one does not take medicines according to one’s fancy. For that, one needs to consult an authority in that field, that is a physician and to take medicines according to his advice. Similarly, to recover from the great illness of being entangled in the vast ocean of worldly life, that is to make spiritual progress, one needs to practise Spirituality under the guidance of a spiritually evolved person. However, there are very few such saints in society. 97% of the so-called Gurus are fake. Hence, the query remains as to which Name one should chant. The Lord however has provided us with an excellent solution. He has given each one of us a birth in a family (kula) appropriate for one’s spiritual progress.
  • B. When one falls ill one consults one’s family physician since he knows all about one’s constitution and illnesses. Similarly, when one has to get some work done in an office rather quickly, one contacts an acquaintance working there. In the same way, out of the thirty-three crores of deities our family deity is the closest to us, the one who will respond to our call and will make us progress spiritually.
  • C. When all the principles in the universe are imbibed into the subtle body, the practice of Spirituality is said to be complete. Just as the cow is the only animal which has the ability to attract the frequencies of all the deities in the universe (that is why it is said that there are thirty-three crores of deities in the cow’s abdomen.); so also only chanting of the family deity’s Name has the potential to attract all principles in the universe and increase them all upto 30%. Contrary to this, chanting of the Names of deities like Vishnu, Shiva, Ganapati, Lakshmi, etc. increases only that particular principle in which one is deficient. This is akin to taking vitamin A, B, etc. as a supplement to reduce the deficiency of that vitamin in the body. The Name of the family deity is like a general tonic which contains all the required minerals and vitamins.
  • D. The family deity (kuladevata) being the deity of the pruthvi (absolute earth) element, one does not experience any ill effects if one begins its spiritual practice. However, one may suffer ill effects if one directly commences the spiritual practice of the tej (absolute fire) element, (for instance chanting the Gayatri mantra). This does not happen with the worship of the family deity (kuladevata).
  • E. Since the family deity is the deity associated with the pruthvi (absolute earth) element one gets the spiritual experience of fragrance, the characteristic feature of the pruthvi element, within a few months to years of its worship. This enhances one’s faith in spiritual practice rather quickly. Contrary to this if one performs spiritual practice of the tej (absolute fire) element then one gets a vision only after several years of spiritual practice. Since the intensity and duration of spiritual practice in most people is less they do not get spiritual experiences of the subtle elements fast. Hence there is a possibility of their abandoning their spiritual practice midway.
  • F.   The Guru is the mother, the Guru is the father,
           the Guru is our kuladevata.
           In the most difficult times,
           He always protects us in every way.
           The body, speech and mind, I offer at the Guru’s feet.
           Eknath surrenders to Lord Janardan and considers
           His Guru to be Lord Janardan Himself.
– Saint Eknath                                       

 

  • G. The wrath of the family deity: At times, inspite of being intelligent when a student does not study, his teacher reprimands him. Akin to this, if a person has the potential to progress spiritually and yet does not do any spiritual practice then the family deity expresses its wrath. Since the individual is unable to perceive this, the deity creates obstacles in his worldly life. Since he is unable to resolve them despite maximum efforts the individual seeks guidance from a saint who then recommends worship of the family deity. Once this worship is begun, the deity removes these obstacles and even facilitates his spiritual practice.
  • 2.4 Which Name should one chant, that of the male family deity (kuladev) or the female family deity (kuladevi)

    • A. If one has only a male family deity then His Name should be chanted whereas if one has only a female family deity then Her Name should be chanted.
    • B. If one has both a male and a female family deity, the Name of the female deity should be chanted for the following reasons.1. Children are more demanding with the mother because the mother fulfills their demands faster. The female family deity too is appeased faster than the male deity.

      2. The female family deity is more closely associated with the pruthvi (absolute earth) element than the male family deity.

      3. The Name imparted by the Paratpar Guru is 100% conducive for one’s progress whereas that of the female family deity is 30% and that of the male family deity is only 25% conducive. (Refer point 9. The matching of various Names to the frequencies of various deities and their ability to unite with The Supreme God.)

    • C. If one’s family deity is of the nature of Ganesh panchayatan (five deities in which Ganesh is the main deity) or Vishnu panchayatan, etc. then one should consider the main deity in the panchayatan, Ganesh, Vishnu, etc. to be the family deity.
    • D. If one does not know the family deity then one should try to trace it from the elders in the family, people of the same surname, distant relatives, villagers, priests, etc. If one does not get information then one should either chant the Name of one’s favourite deity or ‘Shri kuladevatayai namaha (श्री कुलदेवतायै नम: ।)’. Once this is completed one comes across someone who tells the Name of one’s family deity. For the majority mere chanting of ‘Shri kuladevatayai namaha’ proves difficult as there is no conceptualisation of the form of the deity. As against this, since one is aware of the form of one’s favourite deity chanting its Name becomes easier.
    • E. Which Name should one chant, that of the family deity of the in-laws or that of the parents?     Usually after marriage a woman’s name changes. A woman leaves everyone at her home and comes to her in-laws. In a way, it is considered to be her rebirth. Hence, after marriage a woman should chant the Name of the family deity of her in-laws. However, if a woman has been chanting a specific deity’s Name since childhood and if she is a progressed seeker then she may continue to chant the same. This also holds good if a Guru has imparted a Name to her before marriage.

    2.5 The results

    Once the chanting of the Name of the family deity is completed the Guru Himself comes into the seeker’s life and blesses him with a Gurumantra.

    3. The favourite deity (ishtadevata)

    The deity which is responsible for spiritual progress such as the family deity or the deity whose Name is given by the Guru as Gurumantra for chanting, is known as the benevolent deity (ishtadevata). Despite this being so, most consider the deity bestowing worldly benefits or the deity of one’s liking as the benevolent deity. If one does not know the Name of one’s family deity then one should chant the Name of one’s favourite deity. The reasons for liking a particular deity are as follows:

    • A. In the previous birth one’s spiritual practice of that particular deity has probably remained incomplete.
    • B. Impressions about that particular deity have been created in the mind during childhood probably by listening to stories about it, etc. Since the deity is one’s favourite its chanting or spiritual practice is carried out wholeheartedly.

    Once this chanting reaches a certain level one comes across someone who reveals the Name of one’s family deity or the Guru Himself enters the seeker’s life and bestows a Gurumantra upon him. If one has a doubt as to which Name of the favourite deity one should chant then one should choose it using the following guidelines.

    3.1 The element in the seeker and that in the alphabets of the Name

    In India we have various deities, each one with a number of Names, for instance ‘Vishnu sahasranam’ quotes a thousand Names of Lord Vishnu. According to the alphabets in it the Name is related to either of the five cosmic elements (panchamahabhutas), that is pruthvi (absolute earth), apa (absolute water), tej (absolute fire), vayu (absolute air) and akash (absolute ether). Keeping this in mind one should chant the Name with alphabets matching one’s own element. The table under point ‘3.2’ illustrates the elements in various alphabets.

    3.2 The three components (trigunas) in the seeker and the Name

    The Name of the benevolent deity (ishtadevata) which should be chanted depends upon the sattva, raja and tama components in the seeker and in the Name of the deity. The method of recognising which component – sattva, raja, or tama predominates in a seeker is given in a table in ‘Science of Spirituality : Chapter 26 – Man’.

    The following table provides information on the elements and components present in some alphabets.

    The alphabets The element The
    component
    The effect of pronunciation
    A. Vowels Akash
    (absolute
    ether)
    Sattva The air escapes through the
    nose gently, producing a
    resonant note. Sound (nad) is
    the feature of the ether element.
    B. Consonants      
       1. Nh-yan-n-n-m Akash Sattva  
       2. Gh-jh-dh-dh-bh Vayu
    (absolute air)
    Raja When the letters are being
    pronounced the air escapes in a
    greater quantity like the blowing
    of wind (vayu)
       3. G-j-d-d-b Tej
    (absolute fire)
    Raja When the letters are being
    pronounced, more energy [rad-
    iance (tej)] is generated.
       4. Kh-ch-th-th-ph Apa
    (absolute
    water)
    Tama The pronounciation of the letters
    is like the sound of flowing
    water (apa).
       5. K-ch-t-t-p Pruthvi
    (absolute
    earth)
    Tama When pronouncing these letters
    a sound akin to that produced
    by a forceful impact on a hard
    object (pruthvi) is produced.

    3.3 Selecting the deity according to the three components (trigunas) in the seeker and the deities

    When selecting the deity, according to the three components (trigunas) the following points may be considered.

    • A. Generally, one of the components is predominant in a deity, for instance tama in Lord Shiva, sattva in Lord Vishnu, etc.
    • B. A particular component is more manifest in a particular form of a deity, for instance the tama component is more in the Name of Ganapati as Vighnahar while the sattva component is more in His Name as Vidyapati.1. The primary seeker: According to one’s temperament whether sattvik, rajasik or tamasik (predominantly sattva, raja or tama respectively) a seeker should choose the Name of a deity which matches his temperament. A seeker finds it easier to chant a Name which matches his temperament, for instance a seeker with a tamasik temperament should choose Lord Shiva, whereas one with a sattvik temperament should choose Lord Vishnu, for chanting.

      2. The progressed seeker: A seeker with a rajasik or a tamasik temperament should chant that Name of the favourite deity contrary to his constitution because the aim in the advanced stage is to destroy the respective temperament and to increase the sattvik temperament, for instance a seeker with a rajasik temperament should chant the Name of Vishnu with a sattvik temperament. A seeker with a sattvik temperament however should chant the Name of Vishnu with a sattvik temperament.

    3.4 The appropriate Name of the chosen deity

    • A. The primary seeker : When chanting the Name of one’s favourite deity (ishtadevata) out of all the Names one should select the Name matching one’s constitution. A seeker finds it easier to chant such a Name; for instance if a seeker with a tamasik temperament has Shiva as the favourite deity he should chant ‘Namaha Shivaya (नम: शिवाय ।)’ but a seeker with a rajasik temperament with Shiva as the favourite deity should chant ‘Rudraya namaha (रुद्राय नम: ।)’. Some other examples of appropriate chanting of the favourite deity are given in the following table.
      The favourite
      deity
      (ishtadevata)
      The predominant component
      in the seeker
      sattva raja tama
      1. Shiva Namaha
      Shivaya
      Rudraya
      Namaha
      Namaha
      Shivaya
      2. Vishnu Shri
      Vasudevaya
      Namaha
      Shri
      Janardanaya
      NamahaShri
      Vishnave
      Namaha
      Shri
      Vasudevaya
      Namaha
      3. Ganapati Shri
      Ganeshaya
      Namaha
      Shri
      Vakratundaya
      Namaha
      Shri
      Ganeshaya
      Namaha
      4. Devi
         (female
          deity)
      Shri
      Ambamatayai
      Namaha
      Shri
      Durgayai
      Namaha
      Shri
      Ambamatayai
      Namaha
    • B. The progressed seeker (with a spiritual level of more than 40%): A seeker with a rajasik or tamasik temperament should chant that Name of the favourite deity contrary to his constitution, for instance if Shiva happens to be his favourite deity a seeker with a tamasik temperament should chant ‘Rudraya namaha (रुद्राय नम: ।)’ whereas one with a rajasik temperament should chant ‘Namaha Shivaya (नम: शिवाय ।)’. Usually a progressed seeker does not have a tamasik (tama predominant) temperament. A seeker with a sattvik (sattva predominant) temperament however should chant the Name with a sattvik temperament only. A few more examples of Names of the favourite deity essential for chanting, in a progressed seeker are given in the following table.
      The favourite
      deity
      (ishtadevata)
      The predominant component
      in the seeker
      sattva raja tama
      1. Shiva Namaha
      Shivaya
      Namaha
      Shivaya
      Rudraya
      Namaha
      2. Vishnu Shri
      Vasudevaya
      Namaha
      Shri
      Vasudevaya
      Namaha
      Shri
      Janardanaya
      NamahaShri
      Vishnave
      Namaha
      3. Ganapati Shri
      Ganeshaya
      Namaha
      Shri
      Ganeshaya
      Namaha
      Shri
      Vakratundaya
      Namaha
      4. Devi
         (female
          deity)
      Shri
      Ambamatayai
      Namaha
      Shri
      Ambamatayai
      Namaha
      Shri
      Durgayai
      Namaha

    3.5 Gender differences in the alphabets

    • A. The alphabets with a masculine gender: Vowels have a masculine gender. When pronouncing a vowel no impact occurs within the oral cavity though it assumes various shapes and the vowel is pronounced accordingly, for instance when saying ‘a’ the mouth becomes wide open whereas when uttering ‘u’ it becomes tubular. All these vowels are termed masculine according to the science of Spirituality because they do not require the support of other alphabets. They are complete by themselves. The Absolute Being (Purush, Brahman) is complete by Himself but the Great Illusion (Prakruti, Maya) is not, as it requires the Absolute Being (Brahman) to attain Absoluteness (Purnatva).
    • B. The alphabets with a feminine gender: Consonants have a feminine gender. Consonants become complete with the help of the vowels, for instance the consonant k (क). k (क्‌) + a (अ) = k (क).According to another school of thought low notes (rhasva) of vowels are masculine while the high ones (dirgha) are feminine.

      Once the gender differences of the alphabets are understood, one can choose a japa or mantra with appropriate alphabets, for instance for chanting of the Name of the female deity to occur smoothly alphabets of the feminine gender are better suited. From the therapeutic angle, chanting a japa or a mantra with alphabets of the feminine gender is more beneficial to homosexual males.

    3.6 The pulse rate

    • A. The primary seeker: One should chant a Name which does not alter the pulse rate. When the pulse rate does not change one can conclude that, that Name matches the temperament consisting of the three components (trigunas) of the seeker.
    • B. The progressed seeker: One should chant a Name which decreases the pulse rate. A decrease in the pulse rate signifies the conversion of rajasik (raja predominant) temperament to sattvik (sattva predominant) and that of sattvik temperament to one beyond the three components (trigunatit).

    3.7 The Name of one’s favourite deity and that recommended by the Guru

    One should chant the Name imparted by the Guru for the following reasons.

    • A. One does not understand which Name is best suited for one’s own spiritual progress. Only the Guru is capable of providing this guidance.
    • B. Chanting the Name of one’s favourite deity helps only to raise one’s sattvik nature. The Gurumantra however can take one upto the unmanifest state (nirgun), that is beyond the three components (trigunatit).
    • C. The Gurumantra does not contain mere letters but has spiritual knowledge (dnyan), divine consciousness (chaitanya) and the Guru’s blessings. Hence spiritual progress is faster. This Name containing divine consciousness is called a sabija or a divine mantra. However, one has to practise Spirituality to obtain the ultimate result by chanting the sabija mantra.
    • D. Due to faith in the Guru, one chants the Gurumantra with greater faith than the mantra decided upon by oneself. Also when remembering the Guru one tends to chant the Name given by Him and thus one’s chanting increases.
    • E. When one chants the Name of one’s favourite deity atleast some amount of ego accompanies it. On the contrary, when chanting the Name recommended by the Guru there is no ego.

    4. Other deities

    4.1 Fulfillment of desires

    If one wishes to chant the Name of a deity to fulfill a specific desire, then a deity whose qualities match one’s desires should be appropriately selected, for instance if one wants wisdom or knowledge, one should chant the Name of Ganesh or Sarasvati. Details about this are given in point ‘The worldly (sakam) and non-worldly (nishkam) motives’.

    4.2 Overcoming spiritual obstacles

    The following table illustrates which deity is useful for a particular problem. If the deficiency of vital energy (pranshakti) is the cause of impairment of functioning of an organ, then the Name of the deity to be chanted, as its possible remedy is given in point ‘As a therapy’.

    The spiritual factors The spiritual
    factors due to
    destiny %
    The spiritual
    factors due to
    wilful action
    %
    The remedy
    (spiritual practice)
    1. Destiny 50 8* Worship of the female
    / male family deity
    2. Distressing energies 4 2.50  
       A. Possession 1 1 Worship of Hanuman,
    Kali, Durga, etc.**
       B. Black magic 1 0.75  
       C. Ancestors’ subtle
            bodies
            (Lingadeha)
    1 0.50 Mild problem: Worship
    of Datta, e.g. ritualistic
    worship (puja), chant-
    ing, going to the temple
    Severe problem:
    Tripindi shraddha,
    Narayan Nagbali
       D. Problems arising
            from planets
    1 0.25 Varies according to
    the planets
    3. Plesant energies 6 1.60  
       A. The family deity
            (Kuladevata)
    5 0.75 Following the family
    traditions of spiritual
    practice (kulachar)
       B. The Village deity
            (Gramadevata)
    0.10 (very rare) Traditional ritualistic
    worship of the village
    deity (Gramadevata)
       C. The deity of a
            place
            (Sthanadevata)
    0.25 0.1 Ritualistic worship
    (puja), sacrificial fire
    (hom), etc.
       D. The deity of a
            place
            (Vastudevata)
    0.65 0.75 The rituals of
    Vastushant,
    Udakshant etc.
    4. Associated with
        spiritual energy in
        the body
    1.50 0.75  
       A. Obstacles in the
            Kundalini
            chakras
    and
            channels (nadis)
    1 (very rare) Bijakshar mantras
       B. Deficiency of
            vital energy
            (pranshakti)
    0.5 0.75 Worship of Superior
    deities like Shiva,
    Vishnu, Ganapati,
    Lakshmi, Parvati, etc.
    and the company of
    saints
    5. Miscellaneous 3.50 2.15  
       A. Food, clothing
            etc.
    1 0.25 Avoidance of specific
    items of food, etc.
       B. Time 0.75   Continuing one’s
    spiritual practice
       C. Collective sins
            and merits
    0.75   Turning others towards
    spiritual practice
       D. Remaining 1 1.9 According to the cause
    Total (80 =) *** 65 15  

    * One has to undergo the result of severe sins and merits in this birth itself.

    ** Visiting a sorcerer (mantrik) or bhagat may yield quick results. But the problem can recur. As against this, if the worship of Hanuman, Kali, etc. is done, though recovery is slow, there is an increase in energy due to the spiritual practice and there is no recurrence. Should the problem be mild, one can overcome it with one’s own spiritual practice. If severe, besides visiting a sorcerer (mantrik) or bhagat one should also do one’s own spiritual practice.

    *** In the life of an average person 20% problems are due to psychological and/or physical factors, 30% due to spiritual and psychological and/or physical factors and the remaining 50% are purely due to spiritual causes. Thus with spiritual practice 80% events in life are either resolved or one acquires the strength to tolerate them, (that is destiny).

    5. Chanting the Names of various deities

    Usually chanting the Name of the family deity alone is sufficient. However, if someone happens to be suffering due to spiritual factors then as a remedy some saints advise chanting the Name of some other deity alongwith that of the family deity.

    Benefits

    • A. One does not get bored of chanting.
    • B. Various qualities of different deities get imprinted on the mind.

    Losses

    • A. Chanting Names of various deities goes against the basic doctrine of Spirituality of traversing from ‘Many to One’.
    • B. Faith in only one deity does not develop quickly.

    6. The Name of the Guru

    ‘The Name given by the Guru is more important than the Guru Himself’. This will be clear from the following.

    • A. Just as the saying ‘Rama’s Name is mightier than Rama Himself’ goes, the Name given by the Guru is more valuable since the Guru comprises of both, the manifest (sagun) and the unmanifest (nirgun) principles while the Name imparted by Him has only the unmanifest principle.
    • B. The Guru’s physical body cannot remain perpetually. Finally when the Guru renounces it, the disciples are aggrieved. Contrary to this, the Name imparted by the Guru constantly accompanies one, even from one birth to another.
    • C. Instead of the faith that the Guru will give something, one needs to develop the faith that The Lord’s Name will give everything. Having more faith in the Guru than in one’s parents, money and intellect is the first stage in spiritual practice while conviction in the Name is the last. It is only because of faith in The Lord’s Name that it is possible to progress towards the unmanifest (nirgun). One can blend with the living Guru, The Lord’s Name which is in a way formless, and the unmanifest, formless Brahman, step by step.
    • D. Faith in the manifest (sagun), duality (dvait) lies in the Guru whereas that leading to the unmanifest (nirgun), non-duality (advait) lies in The Lord’s Name. Hence, one must pay more attention to the Name given by the Guru instead of the matter spoken by Him.’ (2) The Guru’s Name has the manifest principle (saguntattva), that is energy, whereas The Lord’s Name imparted by Him (Guru) has more of the unmanifest (nirgun) principle.
    • E. The Name imparted by the Guru is itself the Guru principle (Gurutattva), that is the Guru’s energy. With that energy one can overcome obstacles and make spiritual progress. As against this, the Name of the Guru, (that is the Guru Himself) is Shiva (The Supreme Brahman). Blending with it is the target not the tool.
    • F. The Name imparted by the Guru is more important than the Guru’s Name, as it is given by the Guru Himself.
    • G. Remembering the Guru (Gurusmaran) and the Guru Himself are not distinct from each other. Remembering the Name given by the Guru is itself the manifest form of the Guru and attaining the Final Liberation (Moksha) is the Guru’s unmanifest form. Hence,     ‘He who remembers the Guru dearly is worthy of worship in all the three regions (trilokas)’.

            Only that disciple who drinks the nectar (amrut) of the manifest form becomes immortal *. – Shri Gurucharitra 3 : 260

            * Immortal means the unmanifest.

    In point D. above, the Guru’s Name refers to His manifest form. In comparison to this, The Lord’s Name imparted by the Guru is unmanifest. The Name given by the Guru as in point G is manifest in comparison with the final libration (moksha).

    7. The Names of saints

    First chant the name ‘Chile’ for two minutes and then chant the Name of any deity which one has not chanted before, for instance the male family deity (kuladev), the female family deity (kuladevi) or any other deity for two minutes. Note the experiences on both the occasions and then read further.

    At a satsang (spiritual meeting) the participants had the following experiences on chanting Chile and Haridra.

      Felt plesant Felt distressed Felt nothing Total
    1. Chile 0 11 33 44
    2. Haridra 30 1 13 44

    Chile is the name of a Maharashtrian saint who had many supernatural powers (siddhis). He renounced his body around 1980. Haridra is one of the Names of Lord Ganapati.

    This experiment shows that one should not chant the Name of saints like Swami Samarth, Saibaba, Gajanan Maharaj, etc. This will be more clear from the following points.

    • A. No saint has recommended the chanting of his own Name or that of another. For instance, Saint Tukaram Maharaj has not advised the chanting of Saint Dnyaneshvar’s Name.
    • B. Since times immemorial our history records no instance where a temple of a saint has been constructed. Only temples of deities have been erected. Nowadays however, the wrong trend of building temples of saints has set in.
    • C. Since the law of creation, sustenance and dissolution is applicable to saints as well, their energy persists only for a limited period of a few hundred years. Thereafter they are unable to respond to one’s call. As against this, the deities are eternally present from the creation of the universe till its dissolution.
    • D. Saints at the spiritual level (70%) of Energy (Shakti) are born to carry out a particular mission and to accomplish that they possess manifest energy. So if their Names are chanted then the manifest energy may cause distress to a few. Contrary to this, since a deity mostly has unmanifest energy, chanting its Name does not cause any distress. Besides a seeker does not want energy, he wants Bliss (Anand) and Serenity (Shanti).[Saints at spiritual levels of 80% and 90% can impart spiritual experiences of Bliss and Serenity respectively.]

    8. Sectarian chanting

    • A. According to the fundamental principle of Spirituality there are as many temperaments as there are people and a corresponding number of paths of Spirituality. Just as a physician does not prescribe the same medicine to all his patients, it is not appropriate for all to chant the same Name. Hence, the practice of giving the same Name to everyone as done in some sects, is unsound.
    • B. In the book, ‘Shri Brahmachaitanya Gondavlekar Maharaj Yanchi Pravachane’ chanting of Shrirama is recommended. The saints from the Varkari sect advise chanting of the mantra ‘Rama Krushna Hari (राम कृष्‍ण हरि)’. After reading the ‘Ganapati Atharvashirsha’ one feels like chanting the Name of Lord Ganesh. Thus, confusion ensues as to which Name to chant. Here, the point to be noted is that in Spirituality the implied meaning is more important than the literal one. Hence instead of taking the literal meaning as Shrirama, Rama Krushna Hari or Ganapati, one should realise that the implied meaning is, ‘The Lord’s Name’.
    • C. For a saint at a very high level to advise chanting of the same Name to everyone like Saint Gondavlekar Maharaj who preached the chanting of Shrirama, is appropriate since there is that much potential in His resolve (sankalpa). However, after the passing away of such great saints the practice of advising the same Name to everyone as the Name of that sect, is wrong.
    • D. ‘Spiritual practice in a sect amounts only to spiritual practice of the mind, and not of the embodied soul (jiva).’ – Saint

    9. The matching of various Names to the frequencies of the various bodies and their ability to unite with The Supreme God

    Each of the four bodies – the physical, subtle, causal (karan) and supracausal (mahakaran) have frequencies of their own. Chanting becomes easy when the frequencies of the Name match those of all the bodies and also equalise the frequencies of all four bodies with one another. Though the Name has the ability to unite one with The Supreme God, the intention of the one imparting it has an even greater ability to do so. Both these points will become clear from the following table.

    The Deity’s Name Matching with the
    frequencies of the
    bodies (sheaths) %
    Ability to unite
    with the Supreme
    God %
    1. One’s favourite deity 30 2
    2. The male family deity
        (Kuladev)
    60 25
    3. The female family deity
        (Kuldevi)
    70 30
    4. The name imparted by
        the Guru
    80 70
    5. The name imparted by
        the Sadguru
    90 90
    6. The name imparted by
        Supreme (Paratpar)
        Guru
    100 100

     

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