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Interpretation of “Ráma” and “Náráyańa”
Speaker	Shrii Shrii Anandamurti
Date	1978 September 25
Place	Patna, India
Topic	One should use only his Ista mantra and no other mantra
Included in	Ananda Vacanamrtam Part 2
Location in Sarkarverse

Interpretation of “Ráma” and “Náráyańa” is a discourse given by Shrii Shrii Anandamurti on 1978 September 25 in Patna, India. This discourse is the seventeenth chapter of Ananda Vacanamrtam Part 2.^[1]

Synopsis

STathápi mama sarvasva Ráma kamalalocana.”

So, all the propensities of the mind should be guided unto a singular entity with a singular name only using one’s own Iśt́a mantra and not any second mantra. That is why Hanumána says, “I always use the word Ráma and never Náráyańa. I don’t know who Náráyańa is.”

So every sádhaka should know that the only mantra in the universe is his Iśt́a mantra. He knows no other mantra.

“

”

Shrii Shrii Anandamurti

Anandamurti starts the discourse by explaining the concept of dharana (a dynamic force of concentration within the mind) and its importance to the practice of mind withdrawal. He then explains that the mind's propensities have to be goaded towards the "citta" (objectivated i feeling), otherwise the misguided propensities will create an adverse effect on the mind. next, the citta will be guided towards the ahaḿtattva (the doer I) and the ahaḿtattva towards the mahattattva (pure i feeling). Anandamurti goes on explaining that to achieve a complete freedom from bondage, one has to withdraw all the mental propensities together with the citta, ahaḿtattva and mahattattva and merge them in the Supreme cognition. That last stage is the ultimate goal of human longing.^[1]

References

^ ^a ^b Shrii Shrii Anandamurti Ananda Vacanamrtam Part 2

Ananda Vacanamrtam portal

Preceded by Mind and Cognitive Faculty	*Ananda Vacanamrtam Part 2* 1978 With: Pratyáhára Yoga and Paramágati	Succeeded by Interpretation of “Ráma” and “Náráyańa”

v t e Ananda Vacanamrtam

Part 1	The Secret behind Colours Uttisthata Jagrata Be a First-Class Person The Supreme Sun Refuge for All The Three Factors for Spiritual Elevation The Culmination of Devotion "Mayametam Taranti Te" - 2 / The Nectar Beyond Maya Hari, the Divine Stealer "Be a Ship to Us, Lord" He Is Everything The Consequences of Free Will and Mind Leaving Bondage "Krsna" and "Rama" Even Middle-Men Differ Pleasing the Lord Opening, Not Closing, the Heart With Kiirtana Finding the Supreme Veracity What Do You Want? Svadharma and Paradharma – 1 The Best Category of Persons Proper Intellect The Advent of the Lord The Purpose Behind the Advent Mental Equipoise The Complications of Doing Evil Be Firm Tears of Supreme Happiness Who Is Gopa? Devotion Savitr Rk Supreme Desideratum The Singular Entity Lord of All Lords The Glory of Pranava From Animality to Divinity Beyond the Periphery

Part 2	Guru Krpáhi Kevalam The Excellence of a Bhakta Omniscience of the Macro-Psychic Entity Soliloquy of the Supreme Love – the Essential Prerequisite Cardinal Attributions of God Salvation and Corporeal Beings The Supreme Magician Liberation from Visnumaya Cognitive Faculty – the Supreme Element How Does Jiiva Become Shiva The Supreme Abode of Satya Bhavambodhipotam Energy and Cognition Mind and Cognitive Faculty Pratyahara Yoga and Paramagati Interpretation of "Rama" and "Narayana" Krsna, the Nucleus of the Universe Keep Company with the Virtuous The Difference between Macrocosm and Microcosm The Role of the Cognitive Faculty Agama and Nigama

Part 3	Can Women Attain Salvation? The Tantric Definition of Yoga The Seven Secrets of Success Guru Pújá Prańáma Mantra The Birthright of the Microcosm The Fear of Him Psychic Development and Karma Guru Prańáma Sadguruḿ Taḿ Namámi Saḿgacchadhvaḿ The Requirements for Sádhaná Nityaḿ Shuddhaḿ Everybody Obeys Him Superstitions about Death Shráddha Ghosts and Evil Spirits Jiivátmá and Pratyagátmá Beyond the Periphery His Reflections Are Everywhere

Part 4	The People's God The Three Prerequisites for Spiritual Knowledge Your Real Friend The Role of the Cosmic Puruśa Names of the Lord The Endless Quest for Him He Is Even Nearer Than You Think Opposition to Dharma Will Certainly Invite Destruction Parama Puruśa Doesn't Hate Anyone Artha and Paramártha Which Is the Right Path? It Is Better to Die While Following Bhágavad Dharma The Three Stages of Spiritual Progress Tantra Is Sádhaná, Sádhaná Is Tantra The Four Stages of Human Progress Ye Yathá Máḿ Prapadyante The Minimum Qualifications for a Sádhaka Treading the Broad Path of Spirituality The Ten Characteristics of a Dhármika Remain United with the Supreme Benevolence Don't Be Afraid Caraeveti Caraeveti – Move On, Move On

Part 12	How to Find the Lord The Birthright of All The Only Cult Shortening the Radius The Starting Point and the Last Point Dance, Mudra and Tantra The Supreme Witness and the Great Thief Names of the Lord A Purely Personal Entity He Knows His Duty Parama Purusa, Not Scriptures The Coming of Taraka Brahma Two Hundred Mirrors The Goal of Human Ideation One Should Know Everything The Four Kinds of Approach Beyond Temporary Experience You Should Do Accordingly Shiva's Seven Secrets Dances and the Path of Vidya What Are You? From the Physical Stratum to the Apex Social Animals and Friends Punya All Twenty-Four Hours The Chance to Be One with Him An Expression Is Never Alone The Value of Dance Lord Buddha's Cardinal Principles Select Your Object Very Carefully Everything Comes from Something Making the Man Universal The Real Value of the Human Entity Permanent Shelter Towards the Noumenal Entity

Part 33	Brahma Cakra The Three Vital Factors Svábhávika Dharma and Bhágavata Dharma Scope for Environmental Adjustment Our Concept of Creation and Cosmic Mind Concept of Guńábhivyakti and Jad́asphot́a The Difference Between Developed and Undeveloped Mind Savikalpa and Nirvikalpa Samádhi Guńayantraka and Svarúpa Parińáma Our Concept of Táraka Brahma Abhedajiṋána and Daeshika Vyavadhána Vilopa Dasha, Bháva and Mahábháva Samádhi and Mrtyu Liilábháva and Nityabháva Bhusuku and Brahmabháva Yatamána, Vyatireka, Ekendriya and Vashiikára The Liila of Parama Puruśa Sálokya, Sámiipya, Sáyujya, Sárúpya, Sárśt́hi Pashvácára, Viirácára and Divyácára Samádhi, Senselessness and Sleep Satsauṋga Puruśatattva Atimánasa Yoga Samádhi Conversion of Energy Bhaktitattva Change of Objects Mind, Memory and Colours The Mana-Pradhána Creature Pará and Apará Knowledge Liilá and Kriidá Perception You Must Live Glorious Lives

Part 34	There Is Oil in the Sesame The Best Process Every Word Is Meaningful Fighting at Each and Every Step I Have Become a Hero I Will Not Discourage Jiṋánam Prańava Names of the Supreme Further Names of the Supreme Gáyattrii Rhythm and the "Gáyattrii Mantra" One Will Have to Know Oneself Blind Mind and Conscience The Universal Expression of Parama Puruśa The Best Tiirtha Beyond Temporary Experience He Thinks and We Perceive To Save Humanity Be Free from All Complexes Society Expects Your Guidance Aesthetics and Mysticism Revolt against Dogma The Best Mental Engagement

@@ Line 1: / Line 1: @@
 {{Infobox discourse
-| title = <!-- Write the name of the title -->Pratyáhára Yoga and Paramágati
+| title = <!-- Write the name of the title -->Interpretation of “Ráma” and “Náráyańa”
 | image = <!--Write image name eg. Example.jpg, do not include "File:" -->
 | caption =
 | speaker = <!-- Write the name of the speaker -->[[Shrii Shrii Anandamurti]]
-| date    = <!-- Date-->1978 September 24
+| date    = <!-- Date-->1978 September 25
 | time    = <!-- Time or Morning/Evening -->
 | place = <!-- Location -->Patna, India| coordinates = <!-- Coord -->
 | also known as = <!--Other names -->
 | language =
-| topic    = <!-- Topic -->The process of mind withdrawal
+| topic    = <!-- Topic -->One should use only his Ista mantra and no other mantra
 | event    = <!-- Event, if any -->
 | included in = [[Ananda Vacanamrtam Part 2]]
 }}
-'''''Pratyáhára Yoga and Paramágati''''' is a discourse given by [[Shrii Shrii Anandamurti]] on 1978 September 24 in Patna, India. This discourse is the sixteenth chapter of [[Ananda Vacanamrtam Part 2]].<ref name="AV2">{{cite book|title=Ananda Vacanamrtam Part 2|author=Shrii Shrii Anandamurti}}</ref>
+'''''Interpretation of “Ráma” and “Náráyańa”''''' is a discourse given by [[Shrii Shrii Anandamurti]] on 1978 September 25 in Patna, India. This discourse is the seventeenth chapter of [[Ananda Vacanamrtam Part 2]].<ref name="AV2">{{cite book|title=Ananda Vacanamrtam Part 2|author=Shrii Shrii Anandamurti}}</ref>
 == Synopsis ==
-{{Quote box|width=360px|bgcolor=|align=left|quoted=1|salign=right|quote=Sometimes it so happened in the past, and may happen in the future, that if a spiritual aspirant, without the guidance of a strong guru, tried or tries to practise pratyáhára only from reading books, there would be some danger. So whenever you are withdrawing your mental propensities from different objects, you are to guide those collected propensities into some moving object, moving within the realm of your mind.|source=Shrii Shrii Anandamurti}}
+{{Quote box|width=360px|bgcolor=|align=left|quoted=1|salign=right|quote=STathápi mama sarvasva Ráma kamalalocana.”
+So, all the propensities of the mind should be guided unto a singular entity with a singular name only using one’s own Iśt́a mantra and not any second mantra. That is why Hanumána says, “I always use the word Ráma and never Náráyańa. I don’t know who Náráyańa is.”
+So every sádhaka should know that the only mantra in the universe is his Iśt́a mantra. He knows no other mantra.|source=Shrii Shrii Anandamurti}}
 Anandamurti starts the discourse by explaining the concept of dharana (a dynamic force of concentration within the mind) and its importance to the practice of mind withdrawal. He then explains that the mind's propensities have to be goaded towards the "citta" (objectivated i feeling), otherwise the misguided propensities will create an adverse effect on the mind. next, the citta will be guided towards the ahaḿtattva (the doer I) and the ahaḿtattva towards the mahattattva (pure i feeling). Anandamurti goes on explaining that to achieve a complete freedom from bondage, one has to withdraw all the mental propensities together with the citta, ahaḿtattva and mahattattva and merge them in the Supreme cognition. That last stage is the ultimate goal of human longing.<ref name="AV2"/>

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