Index
Mulabandha and Kumbhaka
in Japa
Faith: Its Import in the Bhakti
Cult of Religion
Mantras for fulfilment of wishes and for Cure
The
present edition of this immensely useful work ‘Japa
Yoga’ by His Holiness Swami Sivanandaji Maharaj is
brought out in response to several requests that we have received from devotees
everywhere. We need not emphasise the importance of
this work as its subject matter forms the foundation of spiritual
Sadhana. Yajnananm Japayajnosmi—I
am the sacrifice of Japa among all sacrifices, says
the Lord in the Gita. It is the continuous recitation of the Divine Name that
forms the first rung in the ladder of Yoga, as also the undercurrent that flows
beneath the different processes of Yoga.
The
subject of this book is such that it will become a vade mecum for all
seekers on the path. We cannot think of another book on the subject so handy
and exhaustive to be placed in the hands of Sadhakas.
The chapters are methodically arranged to suit the conveniences of readers and
provide a graduated series of lessons on this significant aspect of Bhakti
Yoga.
We
have no doubt that this incomparable treatise will be received by one and all
with the rich approbation and the commendation that it deserves. May the Grace
of Almighty be upon us all?
—The Divine Life Society.
ॐ ब्रह्मानन्दं परमसुखदं केवलं ज्ञानामूर्तिं
द्वन्द्वातीतं गगनसदृशं तत्त्वमस्यादिलक्ष्यम्॥
एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतं
भावातीतं त्रिगुणरहितं सद्गुरुं तं नमामि॥ १॥
1. I prostrate myself before
that Sat-Guru, the Brahman, who is Bliss, who is the giver of supreme
happiness, who is the Absolute, who is the Form of Knowledge, who is beyond the
pairs of opposites, who is (vast) like ether, who is attainable through
assertions like "Tat Tvam Asi",
who is one, eternal, pure and changeless, who is the witness of all the states
of the mind, who transcends modifications, who is devoid of the three modes (of
Prakriti).
चैतन्यं शाश्वतं शान्तं व्योमातीतं निरञ्जनम्।
नादबिन्दुकलातीतं तस्मै श्रीगुरवे नमः॥ २॥
2. Prostrations to that
Sri-Guru, who is Consciousness, eternal, peaceful, beyond ether, spotless and
beyond Nada, Bindu and Kala.
गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः।
गुरुः साक्षात् परं ब्रह्म तस्मै श्रीगुरवे नमः॥ ३॥
3. Prostration to that
Sri-Guru, who is himself the gods Brahma, Vishnu and Mahesvara,
and who is verily the supreme Absolute itself.
ॐ नमः शिवाय गुरवे सच्चिदानन्दमूर्तये।
निष्प्रपञ्जाय शान्ताय निरालम्बाय तेजसे॥ ४॥
4. Om! Prostration to the
Guru, who, is Siva (bliss and auspiciousness), who is the embodiment of
Existence-Knowledge-Bliss, who is free from world consciousness, who is
peaceful, without (any other) support, and self-effulgent.
ॐकारस्तोत्रम्
ॐकारं निगमैकवेद्यमनिशं वेदान्ततत्त्वास्पदं
चोत्पत्तिस्थितिनाशहेतुममलं विश्वस्य विश्वात्मकम्।
विश्वत्राणपरायणं श्रुतिशतैः संप्रोच्यमानं विभुं
सत्यज्ञानमनन्तमूर्तिममलं शुद्धात्मकं तं भजे॥
I always contemplate upon the
ever-pure, all-pervading Omkara (Pranava),
which can be known only through the Vedas, which is the essence and the support
of the Vedanta, which is taintless, which is the cause of the creation,
preservation and destruction of the universe, which includes the whole universe
within itself, which is the saviour of the universe,
which is proclaimed by countless Srutis, and which is
the Pure Truth, Knowledge and Infinity in one.
गणपतिस्तोत्रम्
गजाननं भूतगणादिसेवितं कपित्थजम्बूफलसार भक्षणम्।
उमासुतं शोकविनाशकारणं नमामि विघ्नेश्वरपादपङ्कजम्॥
I prostrate myself before the
lotus-feet of Vighnesvara, the son of Uma, the cause
of the destruction of sorrow, who is served by the host of Bhuta-Ganas,
etc., who has the face of an elephant, who partakes of the essence of Kapittha and Jambu fruits.
विष्णुस्तोत्रम्
शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं
विश्वाधारं गगनसदृशं मेघवर्णं शुभांङ्गम्।
लक्ष्मीकान्तं कमलनयनं योगिभिर्ध्यानगम्यं
वन्दें विष्णुं भवभयहरं सर्वलोकैकनाथम्॥
I adore Vishnu, the embodiment
of Peace, who sleeps on the serpent, whose navel is the lotus (of the
universe), who is the Lord of gods, who is the support of the universe, who is
of the form of (the omnipresent) ether, whose colour
resembles that of clouds, whose body is auspicious, who is the Lord of Lakshmi,
whose eyes are like lotuses, who is attainable by Yogis through meditation, who
is the destroyer of the fear of birth and death, and who is the One Lord of all
the worlds.
शिवस्तोत्रम्
शान्तं पद्मासनस्थं शशधरमकुटं पञ्चववत्रं त्रिनेत्रं
शूलं वज्रं च खड्गं परशुमभयदं दक्षभागे वहन्तम्।
नागं पाशं च घण्टां डमरुकसहितं साङ्कुशं वामभागे
नानालङ्कारदीप्तं स्फटिकमणिनिभं पार्वतीशं नमामि॥
I prostrate myself, before the
Lord of Parvati, who is peaceful, who is seated in the Lotus-pose, whose crown
is adorned with moon, who has five faces, who has three eyes, who holds the
trident, bolt, sword and the fearlessness-giving axe on the right side, who
holds the noose, bell, Damaru and spear on the left
side, who shines with various ornaments and who is luminous like the crystal-jewel.
देवीस्तोत्रम्
विघुद्दामसमप्रभां मृगपतिस्कन्धस्थितां भीषणां
कन्याभिः करवालखेटविलसद्धस्ताभिरासेविताम्।
हस्तैश्चक्रदरालिखेटविशिखंश्चापं गुणं तर्जनीं
बिभ्राणामनलात्मिकां शशिधरां दुर्गां त्रिनेत्रां भजे॥
I worship the three-eyed
Durga, whose lustre is like that of a streak of
lightning, who is seated on the lord of animals (lion), who is the dreadful,
who is served by maidens holding weapons and clubs in their hands, who holds
with her hands discus, conch, liquor clubs, arrows, bow with its string drawn
in with the fingers, who is blazing like fire and who wears the moon (on the
crown).
लक्ष्मीस्तोत्रम्
लक्ष्मीं क्षीरसमुद्रराजतनयां श्रीरङ्गधामेश्वरीं
दासीभूतसमस्तदेववनितां लोकैकदीपाङ्कुराम्।
श्रीमन्मन्दकटाक्षलब्धविभवब्रह्मेन्द्रगङ्गाधरां
त्वां त्रैलोक्यकुटुम्बिनीं सरसिजां वन्दे मुकुन्दप्रियाम्॥
I worship that Lakshmi, the
daughter of the king of the milk-ocean, the queen of the abode of Lord Vishnu,
whose servants are the wives of all the gods, who is the one light and the
sprout of the universe, through a side glance of whose benign grace Brahma,
Indra and Siva have attained their high positions, who is the mother of the
three worlds, who is called Kamala, and who is the consort of Bhagavan Vishnu.
सरस्वतीस्तोत्रम्
या कुन्देन्दुतुषारहारधवला या शुभ्रवस्त्रावृता
या वीणावरदण्ड मण्डितकरा या श्वेतपद्मासना।
या ब्रह्माच्युतशङ्करप्रभृतिभिदेंवैस्सदा पूजिता
सा मां पातु सरस्वती भगवती निःशेषजाड्यापहा॥
May that goddess Sarasvati,
who wears a garland white like the Kunda-flower on
the moon or the snow, who is adorned with pure white clothes, whose hands are ornamented
with the Vina and the gesture of blessings, who is seated on a white lotus, who
is always worshipped by Brahma, Vishnu, Siva and other gods, who is the remover
of all inertness and laziness protect me.
रामस्तोत्रम्
ध्यायेदाजानुबाहुं धृतशरधनुषं बद्धपद्मासनस्थं
पीतं वासो वसानं नवकमलदलस्पर्धिनेत्रं प्रसन्नम्।
वामाङ्कारूढसीतामुखकमलमिलल्लोचनं नीरदाभं
नानालङ्कारदीप्तं दधतमुरुजटामण्डलं रामचद्रम्॥
One should meditate upon Sri
Ramachandra, with hands reaching the knees, holding the bow and the arrows, seated
in the locked-up lotus-posture, wearing a yellow clothe, with eyes vying with
the newly blossomed lotus-petals, with a pleasant gait, with his eyes mixing
with the lotus-face of Sita seated on his left thigh, who is blue like the
clouds, who is shining with various kinds of ornaments, and who has a big
circle of Jata on the head.
कृष्णस्तोत्रम्
वंशीविभूषितकरान्नवनीरदाभात्
पीताम्बरादरुणबिम्बफलाधरोष्ठात्।
पूर्णेन्दुसुन्दरमुखादरविन्दनेत्रात्
कृष्णात्परं किमपि तत्त्वमहं न जाने॥
I know not any other reality
than the lotus-eyed Krishna, with hands adorned with the flute, looking like a
newly laden cloud in lustre, wearing a yellow silk
garment, with his lips like a ruddy Bimba-fruit, and
with his face beautiful like the full-moon.
सुब्रह्मण्यस्तोत्रम्
षडाननं कुङ्कुमरक्तावर्णं
महामतिं दिव्यमयूरवाहनम्।
रुद्रस्य सूनुं सुरसैन्यनाथं
गुहं सदाऽहं शरणं प्रपद्ये॥
I always take refuge in Guha
of six faces, who is of deep red colour like Kumkuma, who is possessed of great knowledge, who has the
divine peacock to ride on, who is the son of Rudra, and who is the leader of
the army of gods.
भगवत्स्तोत्रम्
यं ब्रह्मावरुणेन्द्ररुद्रमरुतः स्तुन्वन्ति दिव्यैः स्तवै-
र्वेदैः साङ्गपदक्रमोपनिषदैर्गायन्ति यं सामगाः।
ध्यानावस्थिततद्गतेन मनसा पश्यन्ति यं योगिनो
यस्यान्तं न विदुः सुरासुरगणा देवाय तस्मै नमः॥
Salutations to that God whom
Brahma, Varuna, Indra, Rudra, and the Maruts praise with divine hymns, whom the Sama-chanters
sing by Vedas with their Angas and in the Pada and Krama methods and by the
Upanishads, whom Yogis see with their minds absorbed in Him through meditation,
and whose end the hosts of Devas and Asuras know not.
I
O Adorable Lord of Compassion!
Salutations unto Thee. Give me inner spiritual strength to resist temptation
and melt in Thee this ego which is harder than granite or diamond. Let me
always be Thy chosen playmate in the wonderful game you play in all the worlds.
Let me understand Thy mysterious Lila or sporting. Let me be a perennial
channel of Thy sweet love to all Thy children. Utilise
my body, the senses and the mind for Thy unhampered play. O hidden Love! O undecaying beauty! Let my soul rest peacefully in Thee for
ever and ever.
O Light of lights! O shining one!
I live for Thee. I behold Thee in the smiles of children, in the tears of the
afflicted, in my thoughts, emotions, sentiments, in the morning dew of the
Himalayan land-scape and in the rays of the sun. My room is filled with Thy
sweet Presence. I eat Thy benign grace in my daily food. I taste Thy radiant
love in my daily drink. Thou art the ocean of love and compassion. Let my love
for Thee become a roaring flame. Withdraw from me whatever evil there is. Fill
my heart with purity, goodness, love and sublime virtues. Make me Immortal.
O Lord! Reveal unto me Thy
enchanting Form. Make me feel Thy living Presence. Fill my heart with love. Let
me merge myself in Thee. Let me walk in the path of righteousness. Cleanse my
mind of all evil thoughts. Help me to concentrate my mind on Thy lotus-feet.
Embrace me and make me pure. Teach me to be still and enjoy Thy magnificent
Vision. Illumine my mind with the light of true Knowledge. Make my stony heart
melt and flow towards Thee.
a life Thou art, O Lord, the
creator of this universe. Thou art the protector of this world. Thou art in the
grass and in the rose. Thou art in the sun and the stars. Salutations unto
Thee. O Bestower of joy and bliss!
Sweet Lord! Let me be free
from the clutches of death. Let me be able to look upon all beings with equal
vision. Let me be free from impurity and sin. Give me strength to control the
mind. Give me strength to serve Thee and the humanity untiringly. Make me Thy
fit instrument for Thy work. Make me pure and strong I bow to Thee, O Indweller
of all hearts! O Secret of secrets! Remove my weaknesses, defects and evil
thoughts. Make me pure, so that I may be able to receive Thy grace and
blessings. O Lord! Thou art the thread-soul that connects all beings. Thou pervadest all, permeatest and interpenetratest all things of this Universewithout
disease. Let me remember Thee always. Let me develop all the sublime virtues.
Thou art self-luminous. Thou
art my Father, Mother, Brother, Friend, Relative and Guide. Let me realise the Truth. Let me be free from greed, lust, egoism,
jealousy and hatred. Prepare me as Thy sweet messenger on this earth, so that I
may radiate joy; peace and bliss to the whole world. Let me utilise
my body, mind and senses in Thy service and in the service of Thy creatures.
Breathe into me Thy breath of Immortality. Let me recognise
the Universal Brotherhood of Man. Let me love all as my own Self. Salutations
unto Thee! O Lord of Compassion!
O Adorable Lord of Compassion!
Salutations unto Thee! Thou art Infinite Beauty, Joy, Bliss and Peace! Thou art
Perfect, Independent and ever free! Give me the spirit of sacrifice, strength
and indomitable will to serve humanity! Vouch safe to me Thy grace and mercy O
Almighty! Thou art my Redeemer and Saviour. Free me
from the bondage of this body and round of births and deaths. Make me drink the
nectar of Immortality!
O Supreme Being! Fill my heart
with unflinching devotion unto Thee. Let the flame of devotion to Thee grow
brighter every day!
O Supreme Being! Fill my heart
with unflinching devotion unto Thee. Let the flame of devotion to Thee grow
brighter every day!
O Infinity! O Eternity! O
Immortality! Free me from all sorrows, dependence, delusion, weakness and
defects! Grant me equal vision, balanced mind, divine virtues, such as courage,
tolerance, forbearance, humility, mercy, purity, cosmic love, etc.
O Omnipotent Lord! Strengthen
my resolve to stick to the spiritual path and to do my daily spiritual routine
vigorously and regularly. Forgive my sins. Free me from the obstacles in the
path and from all temptations. Give me inner strength to resist temptations!
O Indwelling Presence! Thou
art my sole prop, support, refuge and solace! Thou art the Life of my life.
Thou art the Soul of my soul. Thou art Transcendental Bliss, Peace and Joy.
Thou art the one homogeneous essence. Let me be established in Non-violence,
Truthfulness, Devotion and Purity. Teach me to be steadfast in my devotion unto
Thee. Give me Light and Wisdom O Supreme Love! Salutations unto Thee! Thou art
the Indweller of my heart. Give me the inner third eye of intuition or wisdom.
May Self-realisation be my inexhaustible spiritual
wealth, dispassion my crown, virtuous deeds my asset in the divine bank, and
renunciation the jewel of my heart! Crores of prostrations unto Thee, O Lord, I
am Thine. Save me, protect me, guide me and enlighten me. Make me pure, perfect
and free! Through Thy grace may all attain health, long life, prosperity and Self-realisation!
O Adorable Lord of
Mercy and Love!
Salutations and prostrations unto Thee.
Thou art Omnipresent, Omnipotent and Omniscient;
Thou art Satchidananda.
Thou art the Indweller of all beings.
Grant us an understanding
heart,
Equal vision, balanced mind,
Faith, devotion and wisdom.
Grant us inner spiritual strength
to resist temptations and to control the mind.
Free us from egoism, lust, greed, hatred, anger and jealousy.
Fill our hearts with divine virtues.
Let us behold Thee
in all these names and forms.
Let us serve Thee in all these names and forms.
Let us ever remember Thee.
Let us ever sing Thy Glories.
Let Thy Name be ever on our lips.
Let us abide in Thee for ever and ever.
विश्वप्रार्थना
(Sanskrit)
हे वन्दनीय प्रेमाधार हे कृपानिधे
नमोऽस्तु ते साष्टाङ्ग नमोऽस्तु ते।
भगवान् सर्वव्यापी सर्वशक्तिमान् सर्वज्ञः
भगवान् सच्चिदानन्दः सर्वान्तर्यामी।
विवेकं च समदर्शनं च मनसस्समत्वं च
अथ श्रद्दां च भक्तिं च ज्ञानं च देहि नः।
आध्यात्मिकान्तः शक्तिमपि देहि नः
येनोपायेन मायां विहाय मनो वशं कुर्महे।
कामक्रोधलोभाहंकारेभ्यो मोचयास्मान्
दैवीसंपद्भिरस्माकं हृदयानि पूरय।
सर्वनामरूपेषु त्वां ईक्षामहे
तेषु नामरूपेषु त्वां ईक्षामहे
तेषु नामरूपेषु त्वां सेवामहे
सर्वदा त्वामेव स्मरामः।
सर्वदा तव महिम्नां गानं करवामहै।
अस्माकं ओष्ठेषु तव नामैव भूयात्।
सर्वदा भवत्प्राणा एव भूयास्म।
विश्व-प्रार्थना
(Hindi)
हे स्नेह और करुणा के आरध्यदेव।
तुम्हें नमस्कार है नमस्कार है।
तुम सच्चिदानन्दघन हो।
तुम सर्वव्यापक सर्वशक्तिमान् और सर्वज्ञ हो।
तुम सब के अन्तर्वासी हो।
हमें उदारता समदर्शिता और मन का समत्व प्रदान करो।
श्रद्धा भक्ति और प्रज्ञा से कृतार्थ करो।
हमे आध्यात्मिक अन्तःशक्ति का वर दो
जिससे हम वासना ओं का दमन कर मनोजय को प्राप्त हों।
हम अहङ्कार काम लोभ और द्वेष से रहित हों।
हमारा हृदय दिव्य गुणों से पूर्ण करो।
सर्व-नाम रूपों में तुम्हारा दर्शन करें।
तुम्हारी अर्चना के ही रूप में इन नाम-रूपों की सेवा करें।
सदा तुम्हारा ही स्मरण करें।
सदा तुम्हारी महिमा का गायान करें।
केवल तुम्हारा ही कलिकल्मषहारी नाम हमारे अधर-पूट पर हो।
सदा हम तुममें ही निवास करें।
MAHA-MRITYUNJAYA MANTRA
ॐ त्र्यंबकं यजामहे सुगन्धिं पुष्टिवर्धनम्।
उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय माऽमृतात्॥
Om Tryambakam yajamahe
Sugandhim pushtivardhanam;
Urvarukamiva bandhanaan-
Mrityormuksheeya maamritaat.
"We worship the
three-eyed One (Lord Siva) who is fragrant and who nourishes all beings; may He
liberate me from death, for the sake of Immortality, even as the cucumber is
severed from its bondage (of the creeper)."
1. This Maha-Mrityunjaya
Mantra is a life-giving Mantra. In these days, when life is very complex,
accidents are an everyday affair; this Mantra wards off deaths by snake-bites,
lightning, motor-accidents, fire-accidents, cycle-accidents, water-accidents,
air-accidents and accidents of all descriptions. Besides, it has a great
curative effect. Again, diseases pronounced incurable by doctors are cured by
this Mantra, when chanted with sincerity, faith and devotion. It is a weapon
against all diseases. It is a Mantra to conquer death.
2. It is also a Moksha-Mantra.
It is Lord Siva’s Mantra. It bestows health (Arogya), long life (Deergha-Ayus), peace (Santi), wealth (Aisvarya),
prosperity (Pushti), satisfaction (Tushti) and Immortality
(Moksha).
3. On your birthday, repeat
this Mantra one lakh times, or at least 50,000 times, perform Havan and feed Sadhus, the poor and the sick. This will
bestow on you health, long life, peace, prosperity
and Moksha.
ॐ सूर्यं सुन्दरलोकनाथममृतं वेदान्तसारं शिवं
ज्ञानं ब्रह्ममयं सुरेशममलं लोकैकचितं स्वयम्।
इन्द्रादित्यनराधिपं सुरगुरुं त्रैलोक्यचूडामणिं
ब्रह्माविष्णुशिवस्वरूपहृदयं वन्दे सदा भास्करम् ॥
"Om Suryam sundarlokanathamamritam vedantasaram
sivam,
Jnanam brahmamayam suresamamalam lokaikochittam svayam;
Indradityanaradhipam suragurum
trailokyachudamanim,
Brahmavishnusivasvarupahridayam vande
sada bhaskaram."
I always adore Surya, the sun,
the beautiful Lord of the world, the immortal, the quintessence of the Vedanta,
the auspicious, the absolute knowledge, of the form of Brahman, the Lord of the
gods, ever-pure, the one true consciousness of the world himself, the Lord of
Indra, the gods and men, the preceptor of the gods, the crest-jewel of the
three worlds, the very heart of the forms of Brahma, Vishnu and Siva, the giver
of light.
ॐ हिरण्मयेन पत्रेण सत्यस्यपिहितं मुखम्।
तत्वं पूषत्रपावृणु सत्यधर्माय दृष्टये॥
पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह।
तेजो यत्ते रूपं कल्याणतमं तत्ते पश्यामि
योऽसावसौ पुरुषः सोऽहमस्मि॥
Om Hiranmayena palrenn satyasyapihitam mukham,
Tattvam pushan apavrinu satyadharmaya drishtaye.
Pushan ekarshe yama surya prajapatya
vyuha rasmin samuha,
Tejo yatte
rupam kalyanatamam tatte pasyami yosavasau
purushah sohamasmi.
"The face of Truth is
covered by a golden vessel. Remove Thou, O sun, that covering, for the law of
Truth to behold (It)."
"O Pushan
(sun, nourisher), the only Seer (sole traveller of
the heavens), controller of all (Yama), Surya, son of Prajapati; disperse Thy
rays and gather up Thy burning light; I behold Thy glorious resplendent form; I
am He, the Purusha within Thee."
१. ॐ मित्राय नमः (Om Mitraya Namah)
Prostration to Him who is affectionate to all.
२. ॐ रवये नमः (Om Ravaye Namah)
Prostration to Him who is the cause for change.
३. ॐ सूर्याय नमः (Om Suryaya Namah)
Prostration to Him who induces activity.
४. ॐ भानवे नमः (Om Bhanave Namah)
Prostration to Him who diffuses Light.
५. ॐ खगाय नमः (Om Khagaya Namah)
Prostration to Him who moves in the sky.
६ ॐ पूष्णे नमः (Om Pushne Namah)
Prostration to Him who nourishes all.
७. ॐ हिरण्यगर्भाय नमः (Om Hiranyagarbhaya Namah)
Prostration to Him who contains everything.
८. ॐ मरीचये नमः (Om Marichaye Namah)
Prostration to Him who possesses rays.
९. ॐ आदित्याय नमः (Om Adityaya Namah)
Prostration to Him who is God of gods.
१०. ॐ सवित्रे नमः (Om Savitre Namah)
Prostration to Him who produces everything.
११. ॐ अर्काय नमः (Om Arkaya Namah)
Prostration to Him who is fit to be worshipped.
१२. ॐ भास्कराय नमः (Om Bhaskaraya Namah)
Prostration to Him who is the cause of lustre.
In the words of
Yajurveda:
"O Sun! O Sun of suns!
Thou art All-energy, give me energy; Thou art All-strength, give me strength;
Thou art All-powerful, give me power."
Repeat the above Mantras and
Names of the Sun at sunrise. He who repeats these before sunrise, early in the
morning, will possess wonderful health, vigour and
vitality. He will be free from every kind of disease of the eye. He will have
wonderful eye-sight. Pray to the sun in the early morning, before sunrise:
"O Lord, Suryanarayana, the eye of the world, the eye of the
Virat-Purusha; give me health, strength, vigour and
vitality." Offer Arghya to the sun during the
three Sandhyas (morning, noon and evening). Offer
prostrations to the sun, with these Mantras and Names.
सर्वस्मिन् सर्वभूतस्त्वं सर्वः सर्वस्वरूपधृक्।
सर्वं त्वत्तस्ततश्च त्वमेवं सर्वात्मने नमः॥
सर्वात्मकोऽसि सर्वेश सर्वभूतस्थितो यतः।
कथयामि ततः किं ते सर्वं वेत्सि हृदि स्थितम्॥
Thou abidest
in all. Thou hast become all beings. Thou art the all. Thou assumest
all forms; all are from Thee; hence Thou art the all, the Soul of all. Glory
unto Thee, the Self of all beings.
As Thou art the Soul of all,
the Lord of all, and present in all beings, what shall I speak unto Thee? Thou knowest everything in (my) mind (being scaled in the hearts
of all beings.
Dear brothers,
Japa is the repetition of any mantra or name of the Lord.In this Iron Age Japa is the
easiest and surest way for God-realisation.
Repeat 200 malas of Japa daily. Mala or rosary is a whip to goad the mind
towards God. Wear a mala on your neck. It is the most precious jewel or
ornament as it reminds you of God.
Practice of Japa removes the impurities of the mind, destroys sins and
brings the devotee face to face with God. Japa must
become habitual. Be regular in your Japa.
-Sivananda
Friends,
The glory of the name of God
cannot be established through reasoning. It can certainly be experienced
through faith, devotion and constant repetition. Have reverence and faith for
the name. Do not argue.
Every name is filled with countless
powers. Just as fire has the natural property of burning things, so also the
name of God has the power of burning the sins and desires.
O Man! Take refuge in the name
and cross this formidable ocean of birth and death. Name and Nami are inseparable.
Glory to the Lord. Glory to His name. Hari OM. Sri Ram.
Sivananda
I
In this Kali Yuga (Iron Age) Japa alone is the easy way to the realisation
of God. The famous author of a commentary on the Gita and of the Advaita-Siddhi, Swami Madhusudana
Saraswati, had direct Darsan
of Lord Krishna through Japa of the Mantra of Lord
Krishna. The reputed Swami Vidyaranya, the author of
the Panchadasi had direct Darsan
of Mother Gayatri through Japa of Gayatri Mantra.
At the present moment many
educated persons and college-students have lost faith in the power of Mantra,
owing to the morbid influence of the study of science. They have entirely given
up Japa. It is highly deplorable indeed. When the
blood is warm they become hot-headed, proud and atheistic. Their brains and
minds need a thorough overhauling and drastic flushing.
Life is short. Time is
fleeting. The world is full of miseries. Cut the knot of Avidya, and drink the
Nirvanic Bliss. That day on which you do not perform any Japa
is simply wasted. Those who simply eat, drink and sleep and do not practise any Japa are horizontal
beings only.
A Mantra, in the Hindu
religion, has a Rishi who gave it to the world; a metre
which governs the inflection of the voice; and a Devata or a supernatural
being, higher or lower, as its informing power. The Bija,
seed, is a significant word, or series of words, which gives it a special
power. Sometimes this word is a sound which harmonises
with the key-note of the individual using it and varies it with individuals;
sometimes this word expresses the essence of the Mantra, and the result of the
Mantra is the flower springing from this seed. The Sakti is the energy of the
form of the Mantra, i.e., the vibration-forms set up by its sounds. These carry
the man to the Devata that is worshipped. The Kilaka,
the pillar, is that which supports and makes strong the Mantra, or the pin
which fastens the Mantra together; this is the ceasing of sorrow, by the
freeing of oneself from imperfections.
Do not bother yourself about
Mantra, Para and Pasyanti, etc. Do Japa of your Ishta Mantra
mentally with its meaning and right Bhava. You will realise
the spiritual benefits. Why do you waste your time in counting the pebbles on
the bank? Take a dip immediately in the Ganges and enjoy the bath. Become wise.
All Mantras have equal potency
or power. It is incorrect to say that Om Namo Narayanaya is superior to Om Namah
Sivaya or Radhesyam or Sri
Ram, and so on. You can attain God-realisation by
doing Japa of any Mantra. Valmiki attained
God-consciousness by repealing even Mara-Mara. Some people think that Om or
Soham is superior to Om Namo Narayanaya,
or vice versa. This also is wrong. The state gained by doing Japa of Om or Soham can be attained by doing Japa of Sri Ram or Radhesyam
also.
You should not doubt the
teachings of the scriptures. Flickering faith will lead to downfall. A man of
weak will, who has no faith in Japa, cannot expect to
have progress in the spiritual path. If he says, "I am practicing ‘who am
I’ enquiry"—this is all wild imagination. Few are fit for "who am
I" enquiry.
You must have the Bhava that
Atman, Isvara, Devata, Mantra are one. With this
Bhava you will have to repeat your Guru Mantra or Ishta
Mantra. Then alone you will have Mantra Siddhi or God-realisation
quickly.
The Japa
of a Mantra can bring to the practitioner realisation
of his highest goal though he may not possess knowledge of the meaning of the
Mantra. Such a mechanical Japa may take a little more
time in realisation than when it is practiced with a
knowledge of the meaning. There is an indescribable power or Achintya Sakti in the Mantras. If you repeat the Mantra
with concentration on its meaning, you will attain God-consciousness quickly.
Form a strong habit of
repeating the Name of the Lord. Then only it will be easy for you to remember
Him at the time of death.
To define God is to deny God.
You can give the definition of a finite object. How can you define limitless or
the Infinite Being who is the source and ultimate cause for everything? If you
define God you are limiting the limitless one, you are confining Him with
concepts of mind. God is beyond the reach of the gross mind, but He can be realised through Japa and
meditation with a pure, subtle and one-pointed mind.
II
Manasika Puja (mental worship) is more powerful than external
Puja with flowers, etc. Arjuna thought that Bhima was not doing any kind of
worship. He was proud of his external worship of Lord Siva. He offered plenty
of Bael leaves. But Bhima offered to the Lord mentally the Bael leaves of all
the Bael trees of the whole world. He was doing Manasika
Puja of Lord Siva. The attendants of Lord Siva were not able to remove from the
head of Lord Siva the Bael leaves offered by Bhima. Arjuna once saw a large
band of people carrying baskets of Bael leaves. He thought within himself that
the leaves must be those offered by him to Lord Siva and questioned them thus:
"Brothers, from where do you carry these Bael leaves?" They replied:
"O Arjuna, these leaves are offered to our Lord Siva by Bhima through Manasika Puja." Arjuna was struck with wonder. He came
to know that Manasika Puja was more powerful than
external worship and that Bhima was a better devotee than he.
Manasika Puja can be done by advanced students. Beginners should
certainly do worship with flowers, sandal paste, incense, etc. You will have
more concentration when you do Manasika Puja.
Mentally enthrone the Lord in Simhasana set with
diamonds, pearls, emeralds, etc. Offer Him a seat. Apply sandal paste to His
forehead and body. Offer Arghya, Madhuparka
and various sorts of flowers, clothes, etc. Burn incense. Wave lights. Burn
camphor. Offer various kinds of fruits, sweetmeats and Maha-Naivedya.
Offer to the Lord the fruits of the whole world. Do not be miserly even in Manasika Puja. In Manasika Puja
one man offered only one stale plantain fruit and a handful of gram. A
miserable miserly man! Even in Manasika Puja he
cannot be very generous and liberal! This world abounds with such deplorable
misers! In the end mentally repeat: "Kayena vacha
manasendriyairva buddhyatmana
va prakritessvabhavat karomi yadyat sakalam
parasmai narayanayeti samparpayami—Whatever
action I do by the body, by the speech, by the mind, by the senses, by the
intellect or by my own nature, I offer all of them to the supreme Lord
Narayana." Also say in the end, "Om Tat Sat Brahmarpanamastu." This will purify your
heart and remove the faint of expectation of reward.
III
Without love man’s life is
empty. Without love man lives in vain. Love is vital. It is all-pervading. Love
is a greater power. Love is the sap of life. Give love. Cultivate this love
through service, Japa, Satsanga
and meditation.
God is always with you. He
will protect and deliver you. Take refuge in Him. His blessings will overflow
info your life and transform your mind and body. Develop your consciousness of
spiritual things. Make a special effort daily to exercise control over your
thoughts, words and actions. Feel His presence in your room. Pray and meditate
daily.
Prayer elevates the mind. It
fills the mind with purity. It is associated with praise of God. It keeps the
mind in tune with God. Prayer can reach a realm where reason does not dare to
enter. Prayer can move mountains. It can work miracles. It frees the devotee
from the fear of death. It brings him nearer to God and makes him feel the
divine consciousness and his essential, immortal and blissful nature.
Surrender everything to Him.
Place your ego at His feet and be at ease. He will take complete charge of you.
Let Him mould you in any way He likes. Let Him do
exactly as He wills. He will remove all defects and weaknesses. He will play
beautifully on this body-flute. Hear this marvellous
music of His flute, the mysterious music of the Soul, and rejoice.
Make your offerings to the
Lord with the same mental attitude as that of Bhilini
Sabari. Call the Lord with the same Bhava of Draupadi or with the Bhava which
Gajendra had when he called Lord Hari. You will surely meet your Beloved.
Develop this Bhava. You will have the Darsan of the
Lord immediately.
Feel his Presence everywhere.
Strive ceaselessly to fix your mind on the Lord. Try to constantly behold your
Beloved in all these forms. Silently repeat His Names. Sometimes sing His
Names. Silently do Kirtan. Melt the mind in Him. Rejoice in silence in Him.
If you get up at Brahmamuhurta, at 4 a.m., you will have a clear mind. There
is a spiritual influence and mysterious silence in the early morning hours. All
saints and Yogis practise meditation at this period
and send their spiritual vibrations to the whole world. You will be highly
benefited by their vibrations if you start your prayer, Japa
and meditation at this period. You need not exert much. The meditative stale of
mind will come by itself.
Gaze at the picture of the
Lord, your Ishta-Devata, for a few minutes, and close
your eyes. Then try to visualise the picture
mentally. You will have a well-defined or clear-cut picture of the Lord. When
it fades, open your eyes and gaze. Repeat the process 5 or 6 times. You will be
able to visualise clearly your Ishta-Devata
or tutelary deity mentally, after some months’ practice.
If you find it difficult to visualise the whole picture, try to visualise
any part of the picture. Try to produce at least a hazy picture. By repeated
practice the hazy picture will assume a well-defined, clear-cut form. If you
find this to be difficult, fix the mind on the effulgent light in the heart and
take this as the form of the Lord or your Ishta.
The thoughts you create in
your mind and the images you form in your daily life help you in making what
you are or what you would become. If you constantly think of Lord Krishna, you
will become identical with the Lord. You will abide in Him for
ever. You will become one with the Deity you meditate upon.
In Bhava-Samadhi the mind of
the devotee is highly elevated through pure emotion and devotion. He forgets
the body and the world. His mind is wholly absorbed in the Lord.
Contentment, unruffled state
of the mind, cheerfulness, patience, decrease in excretions, sweet voice,
eagerness and steadiness in the practice of meditation, disgust for worldly
prosperity and success and company, desire to remain alone in a quiet room or
in seclusion, desire for association with Sadhus and Sannyasins, Ekagrata or
one-pointedness of mind, are some of the signs that indicate that you are
growing in purity, that you are progressing in the spiritual path.
When you enter the silence
through deep meditation the world outside and all your troubles will drop away.
You will enjoy supreme peace. In the silence is the Supreme Light of lights. In
the silence is undecaying bliss. In this silence is
real strength and perennial Joy.
Shut out the doors of the
senses. Still the thoughts, emotions and feelings. Sit motionless and calm in
the early morning hours. Ignore the visions and coloured
lights. Have a receptive attitude. Go alone with God. Commune with Him. Enjoy
the abiding peace in silence.
In the Srimad
Bhagavata the Lord Sri Krishna says to Uddhava,
"I am not so easily attainable by Yoga, Sankhya
or discrimination, Dharma, study of the Vedas, Tapas, renunciation, liberal
gifts, charitable acts, rites such as Agnihotra,
fasts, vows, secret Mantras, resort to pilgrimages, Yamas,
Niyamas (moral rules), as by Satsanga
(company of Sadhus or the wise) which puts an end to all attachments. It is
only by association with the wise and the righteous, that many who were of
Rajasic or Tamasic nature—such as Vritra, son of the sage Tvashtri;
Prahlada, the Daityas, the
Asuras and the Rakshasas, Gandharvas, Apsaras, Nagas, Siddhas, Charanas, Guhyakas and Vidyadharas, many
beasts and birds, and among mankind Vaisyas, Sudras, women and outcastes who
are of the lowest birth, have attained Me. Vrishaparva,
Bali, Bana, Maya, Vibhishana, Sugriva, Hanuman; Jambavan,
the bear; Gajendra, the elephant; Jatayu, the
vulture; Tuladhara, the merchant; Dharmavyadha,
the fowler; Kubja, the hunch-backed perfume-seller;
the Gopis in Vraja, the
wives of the Brahmanas engaged in sacrifices in Brindavana,
and others—all these did not study the Vedas did not sit at the feet of great
men of learning for the sake of knowledge. They did not observe any vows or
fasts. They did not perform Tapas but they attained me through association with
saints and Sadhus. Through love alone, developed through the company of saints,
the Gopis and even the cows, trees, beasts, serpents
and others of dull-witted nature, became perfected and easily attained me whom
one does not attain by making great endeavours
through Yoga or Sankhya, charily, vows, Tapas,
sacrifices, teaching and study of the Vedas or renunciation.
Satsanga or association with the sages removes the darkness of
the heart. It is a safe boat to cross the ocean of Samsara. Satsanga
elevates the mind and fills it with Sattva or purify. It eradicates vicious
thoughts and impressions in the heart. It leads one to the right path and
causes the Sun of Wisdom to shine upon one’s mind.
You may do Japa
of ‘Om Namah Sivaya’ Mantra
if you are a votary of Lord Siva, or ‘Om Namo Narayanaya’ if you are a devotee of Lord Vishnu. These are
very powerful Mantras. None can explain the benefits of Japa,
Sadhana and Satsanga. Japa
is the rod in the hands of the blind Sadhakas to plod
on the road to realisation. Japa
is the philosopher’s stone or divine elixir that makes one God-like. Through Japa alone one can realise God in
this life.
This book will throw much
light on the important subject of Mantra Yoga and the method of attaining
perfection through Japa. The First Chapter gives the
definition of Japa. The Second Chapter deals with the
glory and importance of the Name of God. Different kinds of Mantras are given
in the Third Chapter. The Fourth Chapter contains many practical and useful
instructions on Sadhana. The Fifth Chapter gives a short sketch of the lives of
some of the saints who realised God through Japa.
May God give you inner
strength to control the Indriyas and the mind and to
practice Japa Yoga and worship uninterruptedly! May
you have unshakable faith in the miraculous powers and marvellous
benefits of Japa Yoga! May you all realise the glory of Nama, the Name of God! May you all
spread the glory of Nama throughout the length and breadth of the land! Victory
to Hari and His Name! Glory to Hari and His Name! May the blessings of Lord
Siva, Hari, Rama and Krishna be upon you all!
CONTENTS
|
Preface |
7 |
|
Satguru Stotram |
8 |
|
Dhyana Slokas |
9 |
|
Prayers to the Lord |
14 |
|
Universal Prayer |
17 |
|
Maha-Mrityunjaya Mantra |
20 |
|
Prayer to the Sun |
21 |
|
Prayer to Hari |
24 |
|
Introduction |
27 |
Chapter One
PHILOSOPHY OF JAPA
|
What is Japa? |
39 |
|
Mantra Yoga |
40 |
|
Sound and Image |
42 |
Chapter Two
GLORY OF THE NAME
|
Nama Mahima |
46 |
|
Benefits of Japa |
49 |
Chapter Three
MANTRAS
|
Pranava |
55 |
|
Hari Nama |
56 |
|
Kali-Santarana Upanishad |
58 |
|
Japa Vidhana |
59 |
|
Mantras for Japa |
61 |
|
Glory of Mantras |
75 |
|
Practical Aids to Japa |
77 |
|
Rules for Japa |
79 |
|
Gayatri Mantra |
80 |
Chapter Four
SADHANA
|
Need for a Guru |
87 |
|
Meditation room |
88 |
|
Brahmamuhurta |
88 |
|
Selection of Ishta Devata |
89 |
|
Asana for Japa |
89 |
|
Where to Concentrate |
90 |
|
Three Sittings for Doing Japa |
91 |
|
Need for a Maala |
93 |
|
How to Use a Japa Maala |
93 |
|
How to Count Japa |
94 |
|
Three Varieties of Japa |
94 |
|
Mulabandha and Kumbhaka in Japa |
95 |
|
Japa Plus Karma Yoga |
96 |
|
Likhita Japa |
97 |
|
Number of Japas |
101 |
|
Akhanda Japa |
104 |
|
Time-Table for Japa |
105 |
|
Power of Sound and Name |
106 |
|
Bija-Akshara |
106 |
|
Hints on Japa Yoga Sadhana |
110 |
|
The Glory of Mantra-Diksha |
116 |
|
Anushthana |
118 |
|
Method of Mantra-Purasharana |
122 |
Chapter Five
STORIES OF
JAPA-YOGINS
|
Dhruva |
128 |
|
Ajamila |
130 |
|
A Disciple |
132 |
|
The Milk-maid and the Pandit |
133 |
|
Faith: Its Import in the
Bhakti Cult of Religion |
134 |
APPENDIX
|
Divine
Namapathy |
136 |
|
Nama
–Aparadhas |
137 |
|
God’s
Name Is All-Powerful |
138 |
|
Essence
of Japa Yoga |
140 |
|
Questions
and Answers |
144 |
|
Glory
of god’s name |
148 |
|
Glory
of Rama Nama |
153 |
|
Change
tha Drishti |
155 |
|
Concentration
and meditation |
156 |
|
Twenty
hints on meditation |
158 |
|
Mantra
writing |
161 |
|
Instructions
to aspirants |
163 |
|
Mantras
for fulfilment of wishes and for Cure |
163 |
Chapter One
PHILOSOPHY OF JAPA
Japa is the repetition of any Mantra or Name of the Lord. In
this kali Yuga or Iron Age when the physique of the vast majority of persons is
not good, rigid Hatha Yogic practices are very difficult, japa
is an easy way to God-realisation. Tukaram of Deo, a
Maharashtra saint, Dhruva, Prahlada, Valmiki Rishi,
Ramakrishna Paramahamsa- all had attained salvation
by uttering the Name of God.
Japa is an important
Anga of Yoga. In The Gita You Will Find “Yajnanam Japa-Yajnosmi-Among
Yajnas, I am Japa-Yajna.” In Kali Yuga the practice
of Japa alone can give eternal Peace, Bliss and
Immortality. Japa ultimately results is Samadhi or
communion with the Lord. Japa must become habitual
and must be attended with Sattvic or Divine Bhava, purity, Prema
and Sraddha. There is no Yoga greater than Japa Yoga.
It can give you all lshta-Siddhis (whatever you
want), Bhakti and Mukti.
Japa is repetition of the Mantra. Dhyana is meditation on the
form of the Lord with His attributes. This is the difference between Japa and Dhyana. There is meditation or Dhyana with (Japa-Sahita); there is meditation or Dhyana without Japa (Japa-Rahita). In the
beginning you should combine Dhyana with Japa. As you
advance the Japa drops by itself; meditation only
remains. It is advanced stage. You can then practise
concentration separately. You can do whatever you like best in this respect. Om
is both saguna and Nirguna,
manifested and unmanifested Brahman. If you are a devotee of Rama you can
repeat ‘om Ram’ for worship of the manifested Brahman.
Name (Nama) and the object
(Rupa) signified by the Name are inseparable. Thought and word are inseparable.
Whenever you think of the name of your son, his figure stands before your
mental eye, and vice versa. Even so when you do Japa
of Rama or Krishna, the picture of Rama or Krishna will come before your mind.
Therefore Japa and Dhyana go to gether.
They are inseparable.
While you are doing the Japa of any Mantra, think that you are really praying to
your Ishta Devata, that your lshta
Devata is really listening to you, that He is looking at you with merciful or
graceful eyes, and that He with open hands is giving you full Abhaya-Dana (asking you to be free from all fears
whatsoever) with a view to give you your desired object (Moksha). Entertain
this Bhava.
Do the Japa
with feeling. Know the meaning of the Mantra. Feel His presence in everything
and everywhere. Draw closer and nearer to Him when you repeat the Mantra. Think
Hi is shining in the chambers of your heart. He is witnessing your repetition
of the Mantra as He is the witness of your mind.
One must take to Japa or Nama-Smarana (remembering
the Name of the Lord) very seriously and sincerely with full faith. The
chanting of His name is but surving Him. You must
have the same flow of love and respect (devotion) in your heart at the time of
thinking of or remembering His Name as that you naturally may have in your
heart at the time when you really see Him. You should have full faith and
belief in the eternity of the Name.
Mantra Yoga is an exact science. “Mananat trayate iti mantrah-
by the Manana (constant thinking or recollection) of which one is protected or
is released from the round of births and deaths is Mantra.”That
is called Mantra by the meditation (Manana) on which the Jiva
or the individual soul attains freedom from sin, enjoyment in heaven and final
liberation, and by the aid of which it attains in full fourfold fruit (Chaturvarga), i.e. Dharma, Artha,
Kama and Moksha. A Mantra is so called because it is achieved by the mental
process. The root ‘Man’ in the word Mantra comes from the first syllable of
that word, meaning ‘to think’ and ‘Tra’ from ‘Trai’
meaning ‘to protect’ or ‘free’ from the bondage of Samsara or the phenomenal
world. By the combination of ‘Man’ and ‘Tra’ comes
Mantra which calls forth the four aims of being (Chaturvarga)
viz., Dharma, Artha, Kama and Moksha.
A Mantra is Divinity. It is divine power or Daivi
Sakti manifesting in a sound body. The Mantra itself is Devata. The aspirant
should try his level best to realise his unity with
the Mantra of the Divinity, and to the extent he does so, the Mantra-power or
the Mantra-Sakti supplements his worship-power (Sadhana-Sakti). Just as a flame
is is strengthened by winds, so also the aspirant’s
individual Sakti is strengthened by Mantra-Sakti, and then the individual Sakti
joins with the Mantra-Sakti to make it more powerful.
The Mantra is awakened from its sleep
through the Sadhana-Sakti of the aspirant. The Mantra of the Devata is that
letter or combination of letters. Which reveals the Deity to the consciousness
of the aspirant who has evoked it by the Sadhana-Sakti. The Mantra is a mass
radiant Tejas or energy. Mantra awakens supernatural
powers.
A Mantra accelerates, generates
creative force. Spiritual life needs harmony in all parts of our being. The
whole being must be in perfect ease and in tune with the Divine. Then only the
spiritual Truth can be realised. Mantra produces
harmony. A Mantra has the power of releasing the cosmic and the supercosmic consciousness. It bestows on the Sadhaka illumination, freedom, supreme Peace, eternal Bliss
and Immortality. A Mantra when constantly repeated awakens the consciousness
(Chit or Chaitanya). Consciousness or Chaitanya is latent in a Mantra.
Sound exists in four fundamental
states, viz., (1) Vaikhari or dense, audible sound,
sound in its maximum differentiation; (2) Madhyama or
an inner, subtle, more ethereal state at which it is inaudible to physical ear;
(3) Pasyanti, a still higher, inner, more ethereal
state; (4) Para which represents lsvara-Sakti and is
the potential (Karana) state of the sound which is Avyakta
or undifferentiated. The Para sound is not, like the Vaikhari,
different in different languages. It is the unchanging primal substratum of
them all, the source of the universe.
The Japa of
a Mantra can bring the practitioner realisation of
his highest goal even though he has no knowledge of the meaning of the Mantra.
Only it will take a little more time. There is an indescribable power or Achintya Sakti in the Name of God or Mantra. If you repeat
the Mantra with concentration on its meaning you will attain God-consciousness
quickly.
The repetition of the Mantra removes
the dirt of the mind such as lust, anger, greed, etc. Just as the mirror
acquires the power of reflection when the dirt covering it is removed, even so
the mind from which the impurities have been removed, acquires the capacity to
reflect the higher spiritual Truth. Just as soap cleanses the cloth of its
impurities, so also, the Mantra is a spiritual soap cleansing the mind. Just as
fire cleanses gold of its impurities, so also Mantra cleanses the mind of its
impurities. Even a little recitation of a Mantra with Sraddha, Bhava and
concentration on its meaning with one-pointed mind, destroys all impurities of
the mind. You should utter the Name of God or any Mantra regularly every day.
The recital of a Mantra destroys your sins and brings everlasting peace,
infinite bliss, prosperity and immortality. There is not the least doubt about
this.
Sounds are vibrations. They give rise
to definite forms. Each sound produces a form in the invisible world, and combinations
of sound create complicated shapes. The text-books of science describe certain
experiments which show that notes produced by certain instruments trace out on
a bed sand definite geometrical figures. It is thus demonstrated that
rhythmical vibrations give rise to regular geometrical figures. The Hindu books
on music tell us that the various musical tunes, ‘Ragas’ and ‘Raginis’ have each a particular shape, which these books
graphically describe. For instance, the Megha-Raga is
said to be a majestic figure seated on an elephant. The Vasanta-Raga
is described as a beautiful youth decked with flowers. All this means that a
particular Raga or Ragini, when accurately sung,
produces serial etheric vibrations which create the particular shape, said to
be the characteristic of it. This view has recently received corroborations
from the experiments carried on by Mrs. Watts Hughes, the gifted author of
“Voice Figure”. She delivered an illustrated lecture before a select audience
in Lord Leighton’s studio to demonstrate the beautiful scientific discoveries
on which she has alighted, as the result of many years’ patient labour. Mrs. Hughes sings into a simple instrument called
an ‘Eidophone’ which consists of a tube, a receiver
and a flexible membrane, and she finds that each note assumes a definite and
constant shape, as revealed through a sensitive and mobile medium. At the
outset of her lecture, she placed tiny seeds upon the flexible membrane and the
air-vibrations set up by the notes she sounded danced them into definite
geometric patterns. Afterwards she used dusts of various kinds, copodium dust being found particularly suitable. A
reporter, describing the shape of the notes, speaks of them as remarkable
revelation of geometry, perspective and shading: “Stars, spirals, snakes and
imaginations rioting in a wealth of captivating methodical design.” Such were
what were first shown. Once when Mrs. Hughes was singing a note, a daisy
appeared and disappeared and “I tried,” she said, “to sing it back for weeks
before; at last I succeeded.” Now she knows that precise inflections of the
particular note that is a daisy and it is made constant and definite by a
strange method of coaxing an alteration of crescendo and diminuendo. After the
audience had gazed enraptured a series of daisies, some with succeeding rows of
petals, delicately viewed, they were shown other notes and these were daisies
of great beauty. “How wonderful How lovely” were the audible exclamations that
arose from the late Lord Leighton’s studio, an exquisite form succeeded
exquisite forms on the screen. The flowers were followed by sea-monsters,
serpentine forms of swelling rotundity, full of light and shade and details,
feeding in miles of perspective. After these notes came there forms of other
trees, trees with fruits falling, trees with a foreground of rocks, trees with
sea behind. “Why exclaimed the people in the audience, “they are just like
Japanese landscapes.”
While in France, Madame Finlang’s singing of a hymn to Virgin Mary “O Ave Marium” brought out the form of Mary with child Jesus on
her lap and again the singing of a hymn to ‘Bhairava’
by a Bengali student of Varanasi studying in France, gave rise to the formation
of the figure of Bhairava with his vehicle, the dog.
Thus, repeated singing of the Name of
the Lord builds up gradually the form of the Devata or the special
manifestation of the Deity whom you seek to worship, and this acts as a focus
to concentrate the benign influence of the Divine Being, which radiating from
the centre, penetrates the worshipper.
When one enters the state of
meditation, the flow of the inner Vritti is greatly
intensified. The deeper one goes into meditation the more marked is tha effects. The concentration of the mind upwards sends a
rush of this force through the top of the head and the response comes in a fine
rain of soft magnetism. The feeling arising from the downward power sends a
wonderful glow through the body, and one feels as if he is bathed in soft kind
electricity.
The above experiments demonstrate the
following facts:
1. Sounds produce shapes.
2. Particular notes give rise to
particular forms.
3. If you want to generate a
particular form, you must produce a definite note in a particular pitch.
The repetition of the Panchakshara Mantra, ‘Om Namah Sivaya’ produces the form of Lord Siva. The repetition of
‘Om Namo Narayanaya, ‘the Ashtakshara Mantra of Vishnu produces the form of Vishnu.
In a Mantra, the vibrations to be produced by the notes are all important. Much
emphasis is laid on the pitch (Svara) as well as form
(Varna) of a Mantra. Varna literally means colour. In
the invisible world all sounds are accompanied by colours,
so that they give rise to many-hued shapes. In the same way colours
are accompanied by sounds. A particular note has to be used to produce a
particular form. Different notes in different pitches give rise to different
shapes. In the science of Mantras, we use different Mantras for the purpose of
invoking different gods. If you worship lord Siva you use ‘Om Namah Sivaya, but in worshipping
Vishnu or Sakti you will have to change the Mantra. What happens when a Mantra
is recited? The repeated recitation of the mantra produces in the mind the form
of the Devata or the Deity connected with the Mantra which is your lshta, and this form becomes the centre
of your consciousness when you directly realise it.
It is, therefore, said that the Mantra of the Deva is Deva himself. This may
explain the much misunderstood dictum of the Mimamsa
philosophers that the gods do not exist apart from the Mantras (Mantratmako Devah). This really
means that when a particular Mantra appropriated to a particular god is
properly recited, the vibrations so set up, create in the higher planes a
special form which that god ensouls for the time being.
Chapter Two
GLORY OF THE NAME
What a lot of joy the repetition of
His Name brings what a lot of power it infuses into man! How it changes the
human nature marvelously! How it exalts a man to the status of divinity! How it
destroys old sins, Vasanas, Sankalpas,
Whims, fancies, depressing moods, sex-impulses and various samskaras!
How sweet is God’s Name! What a
tremendous power it possesses! How it transforms quickly the Asuric, diabolical nature into Sattvic, Divine nature! How
it brings you face to face with the Lord and makes you realise
your oneness with Him (Para Bhakti-Supreme Love)!
The Name of God chanted correctly or
incorrectly, knowingly or unknowingly, carefully or carelessly, is sure to give
the desired result. The Glory of the Name of God cannot be established through
reasoning and intellect. It can certainly be experienced or realised
only through devotion, faith and constant repetition of the name. Every Name is
filled with countless potencies or Saktis. The power
of the Name is ineffable. Its Glory is indescribable. The efficacy and inherent
Sakti of the Name of God in unfathomable.
Just as fire has the natural property
of burning inflammable things, so also the Name of God has the power of burning
sins, Samskaras and Vasanas and bestowing Eternal
Bliss and everlasting peace on those who repeat it. Just as burning quality is
natural to and inherent in fire, so also power of destroying sins with their
very root and branch, and bringing the aspirant into blissful union with the
Lord through Bhava-Samadhi is natural to and inherent in the Name of God.
O Man! Take refuge in the Name. Nami
and Nama are inseparable. Sing the Lord Name incessantly. Remember the Name of
the Lord with every incoming and outgoing breath. In this Iron Age Name-Smarana or Japa is the easiest,
quickest, safest and surest way to reach god and attain Immortality and
perennial Joy. Glory to the Lord! Glory to His Name!
It was the utterance of the Name of
God alone that caused the salvation of a great sinner of the type of Ajamila. Ajamila was a righteous
Brahmin in the beginning. He fell in love with a low-caste girl and committed
many atrocious crimes. It was at the time of death he uttered the name of his
sons ‘Narayana’ and there came the Parshadas of
Narayana Himself to his rescue, and he (Ajamila) was
released from this world for ever. Mark here the
extraordinary power of the Name.
You may be aware how the Ganika (prostitute) Pingala was mysteriously transformed
into a saintly lady by the power of the Name (repeating the Name of Sri Rama)
through her Guru, the parrot which she obtained a lovely present from a thief,
and how she easily obtained salvation. The parrot was trained to utter the Name
“Sri Rama, Sri Rama”. Pingala knew nothing of Rama-Nama. She heard the sound Rama-Rama
through the mouth of the parrot. It was very melodious and charming. Pingala
was very much attracted. She fixed her mind on Rama-Nama, uttered by the
parrot, and mysteriously entered into Bhava Samadhi (union with Rama). Such is
the power of the Name of the Lord. It is a pity that the present-day people who
have studied science and who brag of their worth-less secular learning have no
faith in Name-Smarana. It is highly deplorable.
Just hear the glory of Rama-Nama. You
must learn to take the Name of Rama with full devotion and faith. When you
study the Ramayana of Tulasidas you will learn how
great the Divine Power of that blessed Name is.
Gandhiji writes: “You might ask me
why I tell you to use the word Rama and not one of the many other Names of the
Creator. True His Names are as many as and more than the leaves on a tree, and
might, for instance, ask you to use the world God. But what meaning, what
associations, would it have for you here? In order to enable you to feel
anything when repeating the word God, I should have to teach you some English.
I should have to explain to you foreign people thoughts and associations.
But in telling you to repeat the Name of Rama,
i am giving you a Name worshipped since countless
generation by the people of this land-a Name familiar to the very animals and
birds, the very trees and stones of Hindustan,
through many thousand years. You will learn from Ramayana how a stone by the
roadside sprang to life at the touch of Rama’s foot as he passed by. You must
learn to repeat the blessed Name of Rama with sweetness and such devotion that
birds will pause in their singing to listen to you, that the very trees will
bend their leaves towards you, stirred by the divine melody of that Name.”
Kamal got a severe scolding from his father
Kabir for pre-scribing to a rich merchant Rama-Nama to be repeated twice for
curing leprosy. Kamal asked the merchant to repeal Rama-Nama twice and yet he was
not cured of the disease. Kamal reported to his father this incidence. Kabir
was very much annoyed and told Kamal: You have brought disgrace on me by asking
the merchant to repeat Rama-Nama twice. Repe- tition of Rama-Nama once is quite sufficient. Now beat the
merchant severely with a stick on his head. Ask him to stand in the Ganga and
repeat Rama-Nama once from the bottom of his heart." Kamal followed the
instruction of his father. He gave a good thrashing on the head of the merchant.
The merchant re-peated Rama-Nama once only with Bhava, from the bottom of his
heart. He was completely cured of leprosy.
Kabir sent Kemal to Tulasidas.
In the presence of Kamal, Tulasidas wrote Rama-Nama
on a Tulasi-leaf and sprinkled the juice over 50
lepers. All were cured. Kamal was quite aston-ished.
Then Kabir sent Kamal to blind Sur Das. Sur Das asked Kamal to bring the corpse
that was floating in the river. The corpse was brought. Sur Das repeated 'Ram'
only once (not the full Name Rama) in one ear of the corpse, and it was brought
back to life. Kamal’s heart was filed with awe and wonder. Such is the power of
God’s Name. My dear friends! My edu-cated college
youths! My dear Barristers, Professors, Doctors and Judges! Don't be puffed up
with your false secular learn-ing. Repeat the Name of
the Lord with Bhava and Prema from the bottom of your
heart and realised the Supreme Bliss, Knowledge,
Peace and Immortality right now in this very birth, nay, this very second.
Kabir says: "If anyone utters 'Rama'
Rama' even in dream, I would like to make for his daily use a pair of shoes out
of my skin." Who can describe the glory of God's sacred Name? Who can
really comprehend the greatness and splen-dour of the
holy Names of God? Even Parvati, the consort of Lord Siva, failed to describe
in adequate terms the grandeur and true significance of God's Name. When one
sings His Name or hears it sung, he is unconsciously raised to sublime
spiritual heights. He loses his body-consciousness. He is im-mersed in joy. He drinks the divine nectar of Immortality.
He gets Divine intoxication. Repetition of God's Name enables the devotee to
feel the Divine Presence, the Divine glory, the Di-vine consciousness within
himself and also everywhere. How sweet is Hari's Name! How powerful is the Name
of the Lord! How much joy, peace and strength His Name brings to one who
repeats it! Blessed indeed are those who repeat God's Name, for they will be
free from the wheel of birth and death and will at-tain
Immortality!
The Pandavas were
never burnt to death, though the Lakshagriha (house
of lac) in which they lived was burnt, be-cause of their immense faith in the
Name of Hari; the Gopalakas were not harmed by fire,
when the wild fire broke out, because of their immense faith in the Lord's
Name; Hanu-man was never burnt though his tail was
set fire to by the Rakshasas, on account of his immense faith in Rama's Name; Prahlada was not burnt by fire because he had taken refuge
in the Name of Hari; Sita was not harmed through fire though she had to undergo
the fire-trial for testing her chastity, because she had Rama's Name as her
sole refuge; the palace of Vibhishana was not burnt when the whole of Lanka was
burnt to ashes, because of his immense faith in the Name of Sri Rama. Such is
the glory of the Lord's Name.
I
Japa checks the force of the thought-current
moving to-wards objects. It forces the mind to move towards God, to- wards the
attainment f eternal bliss. It eventually helps to have
Darsana of God. The Mantra Chaitanya is hidden in
every Man-tra. Whenever the Sadhaka
or spiritual aspirant shows lack of vigour in his
Sadhana, the Mantra-Sakti or power of the Mantra reinforces the Sadhana-Sakti
of the Sadhaka. Constant and prolonged repetition for
some months cuts new grooves in the mind and the brain.
During Japa all the
divine qualities steadily flow into your mind from the Lord, just as oil flows from
one vessel to another vessel. Japa transforms the
nature of the mind. It fills the mind
with Sattva.
Japa changes the mental substance from passion to
purity, from Rajas to Sattva. It calms and strengthens the mind. It makes the
mind introspective. It checks the out-going tendencies of the mind. It
eradicates all kinds of evil thoughts and inclinations. It induces determination and austerity.
Eventually it leads to the direct Darsana of God, the
Ishta Devata, or tutelary Deity, or to God-realisation.
The mind is purified by constant Japa and worship. It is filled with good and pure thoughts.
Repetition of Mantra and worship strengthen the good Samskaras. "As a man
thinks, so he becomes." This is the psychological law. The mind of a man
who trains himself in thinking good, holy thoughts, develops a tendency to
think of good thoughts. His character is moulded and
transformed by continued good thoughts. When the mind thinks of the image of
the Lord during Japa and worship, the mental
substance actually assumes the form of the image. The impression of the object
is left in the mind. This is called Samskara. When the act is repeated very
often, the Samskaras gain strength by repetition and a tendency or habit is
formed in the mind. He who entertains
thoughts of Divinity becomes transformed actually into the Divinity itself by
constant thinking and meditation. His Bhava or disposition is purified and divinised. The meditator and the meditated, the worshipper
and the worshipped, the thinker and the thought, become one and the same. This
is Samadhi. This is the fruit of worship or Upasana or doing Japa.
Silent repetition of God's Name, HARI OM, or
SRI RAMA, is a tremendous tonic and potent specific for all diseases. It should
never be stopped i even for a day under any
circum-stances. It is like food. It s a spiritual
food for the hungry soul Lord Jesus says: You can hardly live on bread alone'
but you. Can live on the Name of God alone." You can drink and live on the
nectar that flows during Japa and meditation. Even
simple mechanical repetition of a Mantra has got very great effect. It purifies
the mind. It serves as a gate-keeper. It gives intima-tions
to you whenever some worldly thoughts enter the mind. At once you can drive
those thoughts and do Smarana of the Mantra. Even during
mechanical repetition, a portion of the mind is there at work with it.
If you utter the word 'excreta' or 'urine'
when your friend is taking his meals, he may at once vomit his food. If you
think of 'Garam Pakoda', 'hot Pakoda',
your tongue will get salivation. There is a Sakti in every word. When such is
the case with ordi-nary words, how much more power or
Sakti should there be in the Name of God—HARI, RAMA, SIVA or KRISHNA? Repeti-tion or thinking of His Name produces a tremendous
influence on the mind. It transforms the mental substance, 'Chitta',
over-hauls the vicious old Samskaras in the mind, transmutes the Asuric or diabolical nature and brings the devotee face to
face with God. There is no doubt about this. 0 sceptics and scientific
atheists! Wake up! Open your eyes. Chant His Name always. Sing. Do Kirtan.
It is only 'Nama-Smarana'
that is free from difficulties and troubles. It is easy, comfort-giving and
simple. It is therefore said to be the 'head', the 'King' of all Sadhanas
(means to God-realisation).
When you repeat His Name, you must evince from
the bottom of your heart Ananya Bhakti (unflinching devotion to God without
love for any other object). You must drive off all other worldly thoughts from
your mind. Fill the mind with thoughts of God and God alone. You must struggle.
You must exert hard. Remain absorbed in Him. You must have Avyabhicharini
Bhakti.
To love Lord Krishna for 3 months, Rama for
another 3 months, Sakti for 6 months, Hanuman for some time, Lord Siva for some
time, is not good. This is Vyabhicharini Bhakti. If
you love Krishna, Love Him alone till the end. Just as you see wood alone at
the back of chair, table, bench, stick, almirah, cup-board, etc., see the Antaratman, Avyakta (hidden)
Krishna alone in a flower, tree, fruits, tumbler, and all objects. This is
Ananya Bhakti. This is Para Bhakti.
Just as you remember all the qualities of your
son when you think of his name, e.g., Visvanathan, you should remember the
qualities of God as Omnipotence, Omniscience, etc., when you think of His Name.
When you repeat the Mantra, have Sattvic Bhava
or Suddha Bhava (right mental Attitude, Sattvic
feeling). The Bhava comes slowly when the purification-process goes on Even
mere mechanical repetition has very great effect. The vibration in the mind set
up by the repetition purifies the Chitta (mind-stuff),
brings Chitta-Suddhi.
A beginner should have a Japa-Maala
or rosary. Later on he can take recourse to Manasika Japa (mental repetition). If a man repeats the Mantra for 6
hours daily, his heart will be puri-fied quickly. He
can feel the purity. You must hear faith in your Guru-Mantra. You must keep it
a secret, also.
The shorter the Mantra you use, the greater
will be your power of concentration. Of all Mantras Rama-Nama is the best. It
is easy to repeat also.
II
Japa purifies the heart.
Japa steadies the mind.
Japa destroys the Shadripus
(six enemies).
Japa destroys birth and death.
Japa burns sins.
Japa scorches Samskaras.
Japa annihilates attachment.
Japa induces Vairagya.
Japa roots out all desires.
Japa makes one fearless.
Japa removes delusion.
Japa gives supreme Peace.
Japa develops Prema.
Japa unites the devotee with the Lord.
Japa gives health, wealth, strength and long life.
Japa brings God-consciousness.
Japa bestows Eternal Bliss.
Japa awakens the Kundalini.
III
Japa gives a nice, refreshing, exhilarating,
spiritual bath. It wonderfully washes the subtle body or Linga Sarira or astral body.
Japa is a marvellous
divine soap for the mind.
It cleanses it of its various kinds of
impurities.
If you are not able to form the image of your Ishta Devata,
If you are not able to fix the mind on your
tutelary Deity,
You may try to hear the sound of the Mantra
repeated by you, or think of the letters of the Mantra in order.
This will stop mind-wandering.
IV
At any moment death will snatch you
away.
For eating and drinking this life is
not meant.
Very difficult it is to get a human
birth,
O friend, wake up, do Japa of Hari Om or Sri Rama.
There is no better healer in this Iron
Age than the Japa of the Mantra of God.
Japa keeps Lord Yama away.
Japa destroys the five afflictions and three Taapas.
Just as fire burns cotton, so does Japa burn all Karmas?
Just as the Ganga purifies a dirty
cloth,
So does Japa
purify the dirty mind?
The eager aspirant thirsting for God's
Darsana
Punctually gets up at Brahmamuhurta,
With crossed legs in Padmasana he sits.
With Bhava and Prema
the beads he rolls,
Silent Japa
does he sometimes,
Whispers or hums he at other times,
Though near, his neighbour
can't hear.
Sometimes loud Japa
does he when the mind wanders.
Anushthana he performs on the banks of the Ganga,
Lives on milk and fruits or fasts
sometimes,
Finishes Purascharana
of Japa of lakhs,
Gets peace of mind and divine
experiences.
Havan he does when Purascharana
is over,
The Brahmins, the Sadhus, the poor he
feeds.
Thus pleases he the Lord and gets His Grace,
And attains Bliss, Perfection and Immortality!
The fire of Japa
imparts divine splendour to his face.
The Japa-Yogi now
shines more resplendent than the Sun,
Through
Japa alone all Siddhis and Riddhis
he attains,
Even Adi-Sesha
cannot now describe his splendour and glory.
Chapter Three
MANTRAS
Om (Aum) is everything. Om is the Name or
symbol of God, Isvara, Brahman. Om is your real name.
Om covers the whole threefold experience of man. Om stands for all the phe-nomenal worlds. From Om this sense-universe has been
pro-jected. The world exists in Om and dissolves in Om. 'A' represents the physical plane. 'U' represents the
mental and astral plane, the world of intelligent spirits, all heavens. 'M'
rep-resents the whole deep sleep state, and all that is unknown even in your
wakeful state, all that is beyond the reach of the in-tellect.
Om represents all. Om is the basis of your life, thought and intelligence. Om
is everything. All words which denote ob-jects are centred in Om. Hence the whole
world has come from Om, rests in Om, and dissolves in Om.
As soon as you sit for meditation, chant Om loudly 3 or 6 or 12 times. This
will drive away all worldly thoughts from the mind and remove Vikshepa (tossing of mind). Then take to mental repetition
of Om.
The Japa of Om (Pranava Japa) has a tremendous influ-ence on the mind. The pronunciation of the sacred
syllable Om, is one which had engaged the attention of all Europeans de-voted
to Eastern studies. The vibrations set up by this word are so powerful that, if
one persists in taking recourse to them, they would bring the largest building
to the ground. This seems diffi-cult to believe in
until one has tried the practice; but once hav-ing
tried it one can easily understand how the above statement may be true and
perfectly correct. I have tested the power of the vibrations and can quite
believe that the effect would be as stated. Pronounced as spelt, it will have a
certain effect upon the student; but pronounced in its correct method, it
arouses and transforms every atom in his physical body, setting up new
vibrations and conditions, and awakening the sleeping power of the body.
Every Mantra has the following six parts: it
has got a Rishi who had Self-realisation for the
first time through this mantra and who gave this Mantra to others. He is the
Seer for this Mantra. Sage Visvamitra is the Rishi
for Gayatri. It has a Metre also. There is a
particular Devata or presiding Deity of the Mantra. It has got a Bija or seed. This gives a special power to the Man-tra. This is the essence of the Mantra. Every Mantra has
got a Sakti. Lastly it has a Kilaka (Pillar or pin).
This plugs the Man-tra-Chaitanya that is hidden in
the Mantra. As soon as the plug is removed by constant and prolonged repetition
of the Name, the Chitanya that is hidden is revealed.
The devotee gets Darsana of the Ishta
Devata.
"Mananat trayate iti mantrah"--By
the Manana (constant thinking or recollection) of which one is protected or is
released is Mantra. It is Mantra that leads to the realisation
of one's own Ishta Devata. And also, practically speaking,
the Ishta Devata and the Mantra are one and the same
thing.
The mere remembrance of Hari's Name destroys
all the accumulated sins of various births.
"Harer-Nama Harer-Narna Harer-Namaiva Kevalam; Kalau Nastyeva Nastyeva Nastyeva Gatiranyatha."In
this Kali Yuga, there exists only the Name of Hari, Hari, Hari. In this Kali
Yuga, there is on other means, no other way, and no other method for attaining
salvation. Even the sins of the greatest of the sinners are brought to nothing
by the utterance of Hari's Name (Name of God). Not only this, but by doing so,
we get eternal safety, Self-realisation and eternal
happiness. This is the importance of Hari-Nama.
"Rama Na Sakahin
Nama Gun Gai—Even Rama, God Himself, cannot describe the greatness of Narna." Then what to speak of us? It is all the more
needed at this present age of ours. Because in this Kali Yuga (Iron Age):
"Kali Yuga Kevala Nama Adhara—the
only support in this iron n nothing but the Name of God." There is no other
means, sim-pler and easier than this, to obtain
eternal happiness and peace.
"Rama Nama Manideep
Dharu Jiha Dehari Dwar,
Tulsi Bhitar Baher
Hun Jo Chahasi Ujiyar."
Put this jewel, light of Rama-Nama (the Name
of Rama) at the gate of your door, tongue, if you want to illuminate yourself, both
inside and outside ('in' and 'out' of your own self).
"Ulta Naam Japat Jag Jana,
Valmiki Bhaye Brahma
Samana."
All the world knows that by uttering the Name
even in its opposite form, by saying Mara-Mara instead of Rama-Rama, the great
saint Valmiki became Brahman Himself.
When such is the effect of Ulta
Nama, then who can speak of the glory of the right and the proper Nama (Name)?
"Gafil Tu Hai Ghadyal Yah Deta Hai Munadi
Gardoon ne Ghadi Umar Ki
Teri Aur Ghata di.”
O careless one! The bell is reminding you
again and again. The time has but brought you near the limit of your life-time.
And therefore:
"Ram Naam ki
Loot Hai, Loot Sake to Loot, Anta Kaal Pachtayega Jab
Pran Jayenge Choot."
You must take for yourself in abundance the
Name of Sri Rama. Otherwise, at the last moment of your life, when death
approaches you, and when Prana (life) will cease to remain in this body of
yours, you will but grieve and lament for it.
"Ram Naam Aaradhano
Tulsi Britha Na Jay,
Larkayi KO Pairibo Aage Hot Sahay;
Tulsi Apne Ram KO Reejh Bhajo Ya
Kheej,
Ulta Seedha Jaamihain Khet Pare Te
Beef."
The well-known poet Goswami Tulsidasji says: "The wor-shipping
of the Name of Rama never goes in vain, just as the practice of swimming in
one's boyhood is of great help at some future time." He says that whether
you remember Rama in your pleasant mood, or unpleasant mood, it is sure to give
its good effect, just as the seeds in the fields thrown either rightly or
wrongly give good results.
Those who do not believe in this may do this
for the sake of examination or test and then do as they like or think proper.
It is not at all wise to while away the time in arguments or vain dis-cussions merely. Life is short. Time is fleeting. The body
is con-tinually decaying. There is nothing but again
only in doing Japa or Nama-Smarana.
At the end of Dvapara Yuga Narada
Rishi approached Brahma, the Creator, and asked: “O Lord! How shall I be able
to cross Kali, wandering in this world? Brahma replied: “Hearken that which the
Srutis keep as secret and hidden, by which one may
cross the Samsara in kali Yuga. One can shake off the evil effects Kali through
mere uttering of the Name of Lord Narayana. “Again Narada
asked: “May I know the Name, my Lord?” Brahma replied:
“Hare Rama Hare Rama Rama
Rama Hare Hare,
Hare Krishna Hare Krishna Krishna
Krishna Hare Hare.”
These 16 Names destroy, doubtless, the evil effects
of Kali. They remove the Avarana or veil of ignorance
of the Jiva surrounded by 16 Kalas
(rays). Then, like the sun which shines in full effulgence after the clouds are
dispersed, Para Brahman alone shines in full splendor.
Narada asked: “O Lord! May I know the rules to be observed
in the repetition of the Mantras?” Brahma replied: “There are no rules. Whoever
in a pure or in an impure state utters these always, attains Salokya (the same world of), Samipya
(proximity with), Sarupya (the same form of) or Sayujya (absorption into) Brahman.”
Whoever utters 3 ½ crores (35 millions) of
times this Mantra composed of 16 Names gets rid even of the sin of the murder
of a Brahmin. He becomes purified from the sin thefts of gold. He becomes
purified from the sin of cohabitation with a woman of a low caste. He is
purified of the sins of wrong done to Pitris, Devas
and men. Having given up all Dharmas, he becomes freed at once from all sins.
He is at once released from all bondages and gets Mukti. This is the Kali-Santarana Upanishad of the Krishna-Yajur-Yajur-Veda. In Bengal this Mantra is repeated by a large
number of people. It is the favourite mantra of the Vashnavites of Bengal.
Japa is the repetition of any Mantra or Name of
the Lord with Bhava and feeling.
Japa removes the impurities of the mind, destroys
sins and brings the devotee face to face with the Lord.
Every Name is filled with countless powers.
Just as fire has the natural property of burning things, so also the Name of
God has the power of burning sins and desires.
Sweeter than all sweet things, more auspicious
than all good things, purer than all pure things, is the Name of the Lord.
The Name of the Lord is a boat to cross this
Samsara. It is a weapon to destroy the mind.
The repetition of a Mantra again and again
generates great spiritual force and momentum and intensifies the spiritual
Samskaras or impressions.
Repetition of a Mantra raises vibrations.
Vibrations give rise to definite forms. Repetition of 'Om Namah
Sivaya' gives rise to the form of Lord Siva in the
mind; repetition of 'Om Namo Narayanaya'
gives rise to the form of Lord Hari.
The glory of the Name of God cannot be
established through reasoning and intellect. It can certainly be experienced or
realised, only through devotion, faith and constant
repetition.
Japa is of three kinds, viz., Manasika
Japa or mental Japa, Upamsu Japa or Japa with humming, and Vaikhari Japa or loud audible Japa.
Mental repetition or Japa
or Manasika Japa is more
pow-erful than loud Japa.
Get up at 4 a.m., and do the Japa for two hours. Brahmamuhurta
is most favourable for Japa
and meditation.
If you cannot take bath, wash your hands,
feet, face and body, and sit for Japa.
Face the North or the East when sitting. This
enhances the efficacy of the Japa.
Sit on Kusa-grass or deer-skin or rug. Spread
a sheet of cloth over it. This conserves body-electricity.
Do some prayer before starting the Japa.
Have a steady pose. Have Asana-Jaya or
conquest over Asana. You must be able to sit on Padma, Siddha or sukha Asana for three hours at a stretch.
When you repeat the Mantra, have the feeling
or mental attitude that the Lord is seated in your heart, that Sattva or purity
is flowing from the Lord to your mind, that the Mantra purifies your heart,
destroys desires and cravings and evil thoughts.
Do not do the Japa
in a hurried manner, as a contractor tries to finish his work in a hurried way.
Do it slowly with Bhava, one-pointedness of mind and single-minded devotion.
Pronounce the Mantra distinctly and without mistakes.
Do not repeat it too fast or too slow.
Use not the index finger while rolling the
beads. Use the thumb, the middle and the ring fingers. When counting of one Maala is over, revert it and come back again. Cross not the
Meru. Cover your hand with a towel.
Be vigilant. Keep an alert attention during Japa. Stand up and do the Japa
when sleep tries to overpower you.
Resolve to finish a certain minimum number of Maalas be-fore leaving the seat.
Maala or rosary is a whip to goad the mind towards
God.
Sometimes do the Japa
without Maala. Go by the watch.
Practise meditation also along with Japa. This is Japa-Sahita-Dhyana. Gradually Japa
will drop and meditation alone will continue. This is Japa-Rahita-Dhyana.
Have four sittings for Japa
daily—early Morning, none' evening and night.
A devotee of Lord Vishnu should repeat 'Om Namo Narayanaya: a devotee of Lord Siva 'Om Namah Sivaya'; a devotee of Lord
Krishna 'Om Namo Bhagavate Vaasudevaya' a devote of Lord Rama 'OmSri
Ramaya Namah' or 'Om Sri Rama
Jaya Rama Jaya Ram’ a devotee of Devi, Gaytri Mantra or Durga Mantra.
It is better to stick to one Mantra alone. See
the Lord Krishna in Rama, Siva, Durga, Gayatri, and everyone.
Regularity in Japa
Sadhana is most essential. Sit in the same place and at the same time.
Purascharana is repetition of the Mantra Akshara-Laksha, one lakh times for each letter.
Japa most become habitual. Even in dream you must
be doing Japa.
Japa Yoga is the easiest, quickest, safest,
surest, and cheapest way for attaining God-realisation.
Glory to the Lord! Glory, glory to His Name!
0 Man! Take refuge in the Name. Nama and Nami
are in-separable.
ॐ श्री
महागणपते नमः
ॐ -नमः शिवाय
ॐ नमो
नारायणाय
हरी
ॐ
हरी ॐ तत सत
हरे
राम
हरे
राम
राम
राम
हरे
हरे
हरे
कृष्ण
हरे
कृष्ण
कृष्ण
कृष्ण
हरे
हरे
ॐ नाम
भगवते
वासुदेवाय
ॐ श्री
कृष्ण गोविन्दाय गोपीजनबल्ल्भाय नमः
ॐ
श्री
कृष्ण
नमः
श्री राम जय राम जय जय राम
ॐ
श्री
रामाय
नमः
ॐ श्री
सीता
राम
चन्द्रभया नमः
ॐ
श्री
राम
राम
रामेति रमे रामे मनोरम !
सहस्त्रनाम ततुल्ये राम नाम वरानने !!
आपदमपहतारी दातार सार्व सम्पदाम I
लोकाभिराम श्रीराम भूयो भूयो नामाम्यहमII
आर्तनामातृहन्तार भीताना भीतिनाशनमI
दिषाता कालदण्ड त रामचंद्र नामाम्यहमII
रामाय रामभद्राय रामचन्द्राय वेधसेI
रघुनाथय नाथाये सीताया पतये नम II
रघुनाथय नाथाये सीताया पतये नमI
सीताराम राधेश्याम राधेकृष्ण II
ॐ
श्रीराम शरण मम
ॐ
श्रीकृष्ण सरण मम
ॐ
श्री
सीताराम सारण मम
ॐ
श्रीरामचन्द्रचरणों शरण प्रपद्ये
सर्कदेव
प्रपनाये
तबस्मिति
च याचतेI
अभय सर्व भूतयेवयो दादाम्येताद व्रत मम II
ॐ
श्री
हनुमते नमः
ॐ
श्रीसरस्वते नमः
ॐ
श्री
कालिकायै नमः
ॐ
श्री
दुर्गायै नमः
ॐ
श्री
महालक्मै नमः
ॐ
श्री
शर्वणभवाये नमः
ॐ
श्री
त्रिपुरसुन्दर्यै नमः
ॐ
श्री
बालापरमेशरये नमः
ॐ
सोहम
ॐ
अहं
ब्रहास्मि
ॐ
तत्वमसि
ॐ
त्रम्बकम यजामहे सुगन्धि पुष्टिवर्धनम
उर्वारुकमिव बन्धनान्मृत्योमूर्छिये मामृतात
अथ अष्टाक्षर मंत्र:
ॐ नमो नारायणाय
अस्य श्रीमन्नारायणअष्टाछरी महमंत्रस्य साध्येनारायण ऋषि
: देवीगायत्री छंद श्रीमन्ननारायनो देवता जपे विनियोग :II
ॐ क्रुद्धोल्काये स्वाहा अगुष्ठाभ्या नमः
ॐ महोल्काये स्वाहा तर्जनीभ्यां नमः
ॐ वीरोलकाये स्वाहा मध्यमाभ्यां नमः
ॐ दयूलकाये स्वाहा अनामिकाभ्यां नमः
ॐ ज्ञानोलकाये स्वाहा कनिष्ठकाभ्या नमः
ॐ सहस्रोल्काये स्वाहा करतलकरपृष्ठैब्या नमः
इति करन्यास
ॐ क्रुद्धोल्काये स्वाहा हदयाय नमः
ॐ महोल्काये स्वाहा शिरसे स्वाहा
ॐ वीरोलकाये स्वाहा शिखाये वषट
ॐ दयूलकाये स्वाहा कवचाय हूँ
ॐ ज्ञानोलकाये स्वाहा नेत्रत्राये वोषट
ॐ सहस्रोल्काये स्वाहा अस्नाए फट
इत्यधन्यास :
ॐ ुढ़तकोटिदिवाकराभमनीश शंक गन्दा पंकज
चक्र विभ्रत मिनंदिरा वसुमतिसंशोभीपासरदायम
कोटिरागदाहरकुण्डलधर पीताम्बर कौस्तुभोचिप्ट
विश्वधर स्ववचसी लाशाचिवात्षिन्ह भजे
इति धयानम
अथ द्वादशाक्षरमन्त्र
ॐ नमो भगवते वासुदेवाये
अस्ये श्रीव्दादशाक्षरी महामन्त्रस्य प्रजापति :ऋषिI गायत्री छ्न्द :
वासुदेव : परमात्मा देवता जपे विनियोग:II
ॐ नमो नमोडगुसथाभया नम :
ॐ भगवते नमसतजारनिभ्या नम :
ॐ वासुदेवाय नमो
मध्यमाभ्या नम :
ॐ नमो नमोनामिकाभ्या नम :
ॐ भगवते नम :कनिष्ठिकाभ्यां नम :
ॐ वासुदेवाय नम :करतलकरपृष्ठाभ्या नम :
इति करन्यास :
ॐ नमो नमो हदयाय नम :
ॐ भगवते नम :शिरसे स्वाहा
ॐ वासुदेवाय नम :शिखायै वषट
ॐ नमो
नम:कवचाय हु
ॐ भगवते नम :नेत्रत्रयाय वौषट
ॐ वासुदेवाय नमोस्त्राये फट
ितयनाश
ॐ विष्णु शारद चंद्र कोटिसद्दृश शंख रथांग गन्दा-
मंभोज दधंत सिताब्जनिलाये कान्त्या जगन्मोहनं
ाबडागदहारकुण्डलमहामोली स्फुरत्काणक
श्रीवत्सकामुदारकोस्तुभधर वन्दे मुनिनंदरे स्तुतम
इति ध्यनाम
अथ शिवपाश्चाक्षारमन्त्र:
ॐ नमः शिवाय
अस्ये श्री व्दादशाक्षरी महामन्त्रस्य वामदेव ऋषिI पंक्तिच्छन्द वामदेवो देवता ॐ बीजम नमः शक्ति शिवायती कीलकम जपे विनियोगII
ॐ अगुष्ठाभ्या नमः
ॐ न तर्जनीभ्यां नमः
ॐ मध्यमाभ्यां नमः
ॐ शि अनामिकाभ्यां नमः
ॐ वा कनिष्ठिकाभ्या नमः
ॐ य करतलकरपृष्ठाभ्या नमः
इति करण्यास
ॐ ॐ हदयाय नमः
ॐ शिरसे स्वाहा
ॐ म शिखाये वषट
ॐ शि कवचाय हु
ॐ वा नेत्रत्रयाय वोषट
ॐ य अष्ट्राय फट
इत्तेगण्याश
ॐ धायत्रिये महेश रजतगिरिनिभ चारुचन्द्रावतः
रत्नाकल्पोज्ज्वलांग परशुमृगवारभितिहस्तः प्रशन्नम
पदधासीन समन्तात स्तुतममरगणेव्यार्घृकृति वसान
विश्वाघ विश्वबीजं निखिलभयहर पञ्चवक्त्र त्रिनेत्रम
Transliteration
|
No. |
Mantras |
Devata |
|
1 |
Om Sri-Maha-Ganapataye Namah |
Lord Ganapati |
|
2 |
Om Namassivaya (Panchakshara Mantra) |
Lord Siva |
|
3 |
Om Namo Narayanaya (Ashtakshara Manta) |
Lord Hari |
|
4 |
Harih Om |
Lord Hari |
|
5 |
Harih Om Tat Sat |
Lord Hari |
|
6 |
Hare Rama Hare Rama, Rama Rama
Hare Hare; |
Maha Mantra |
|
Hare Krishna Hare Krishna Krishna
Krishna Hare Hare |
||
|
7 |
Om Namo Bhagavate Vaasudevaya |
Lord Krishna |
|
8 |
Om Sri Krishnaya Govindaya Gopijana |
|
|
Vallabhaya Namah |
Lord Krishna |
|
|
9 |
Om Sri Krishnaya Namah |
Lord Krishna |
|
10 |
Om Sri Rama, Jaya Rama, Jaya, Jaya Rama |
Lord Rama |
|
11 |
Om Sri Ramaya Namah |
Lord Rama |
|
12 |
Om Sri Sita-Ramachandrabhyam
Namah |
Lord Rama |
|
13 |
Sri Rama Rama Rameti, Rame Rame Manorame, |
|
|
Sahasranama Tuttulyam Rama Nama
Varanane |
Lord Rama |
|
|
14 |
Apadamapaharttaram Dataram Sarvasampadam; |
|
|
Lokabhiramam Sri Ramam Bhuyo Bhuyo |
||
|
Namamyaham |
Lord Rama |
|
|
15 |
Artanamartihantaram Bhitanam Bhitinasanam . |
|
|
Dvishatam kaladandam Tam Ramachandram |
||
|
namamyaham |
Lord rama |
|
|
16 |
Ramaya Ramabhadraya Ramachandraya Vedhase., |
|
|
Raghunathaya nathaya Sitayah Pataye Namah |
Lord rama |
|
|
17 |
Sita rama ,.radhe shyam Radhe
Krishna |
Jugal mantra |
|
18 |
Om sri Ramah Saranam
mama |
Saranagati Mantra |
|
19 |
Om sri. Krishna saranam
mama |
Saranagati mantra |
|
20 |
Om sri. Sita ramah saranam mama |
saranagati Mantra |
|
21 |
Om sri. Ramachndra saranam Prapadye |
saranagati Mantra |
|
22 |
Om sriman Narayan Charanau Saranam prapadyae |
Saranagati Mantra |
|
23 |
Sakrideva Prapannaya tavasmiti Cha Yachate., |
|
|
Abhayam Sarvabhutebhyo Dadamyeytad Vratam Mama |
Saranagati Mantra |
|
|
24 |
Om Sri Hanumate Namah |
Sri hanuman |
|
25 |
Om Sri Sarasvatyai Namah |
Sri sarasvti |
|
26 |
Om Sri Kaalikayai Namah |
Sri Kaalika |
|
27 |
Om Sri Durgayai Namah |
Sri Devi |
|
28 |
Om Sri Maha-Lakshmyai
Namah |
Sri Lakhmi |
|
29 |
Om Sri Saravanbhavaya
Namah |
Lord Subrahmanya or Karttikeya |
|
30 |
Om Sri Tripura-Sundaryai
Namah |
Tripura Sundari |
|
31 |
Om sri Bala-Paramesvaryai
Namah |
Sarada |
|
32 |
Om soham |
Vedantic Formula |
|
33 |
Om Aham Brahma Asi |
Vedantic Formula |
|
34 |
Om Tat Tvam Asi |
Vedantic Formula |
|
35 |
OmTryambakam Yajamahe Sugandhim Pushtivardhanam |
|
|
Urvarukamiva Bandhanan mrityormukshiya maamritat |
maha mrityunjaya mantra |
|
GAYATRIS
OF DIFFERENT DEVATAS
Ganesa-Gaytri I
ॐ एकदंताय विधये वक्रतुण्डाय धीमहि I
तन्नो दंतीप्रचोदयात II
Ganesa-Gaytri II
ॐ ततपरूषाय
विधये वक्रतुण्डाय धीमहि I
तन्नो दंतीप्रचोदयात II
Brahma-Gayatri I
ॐ वेदातमने विधये हिरण्यगर्भाय
धीमहि
तन्नोब्रम्हा प्रचोदयात
Brahma-Gayatri II
ॐ चतुर्मुखाय
विधयेकमण्डलुधराये धीमहि
तन्नोब्रम्हा प्रचोदयात
Vishnu-Gayatri
ॐ नारायणाय विधये वासुदेवाये धीमहि
तन्नो विष्णु प्रचोदयात
Nrisimha-Gayatri
ॐ वज्र नखाये विधये तीछन्दस्तये
धीमहि
तन्नो नृसिंह प्रचोदयात
Nrisimha-Gayatri II
ॐ नृसिंहाय विघ्नहे वज्रनखाये धीमहि I
तन्न सिंह
प्रचोदयात II
Garuda-Gayatri
ॐ तत्त्पुरुषाये
विधये सुबर्णपक्षय धीमहि
तन्नो गरूण प्रचोदयात
Rudra-Gayatri
I
ॐ तत्पुरुषाय विघ्नहे महादेवाय धीमहि
तन्नो रूद्र प्रचोदयात
Rudra-Gayatri
II
ॐ तत्पुरुषाय विघ्नहे सहत्राक्षाये महादेवाय धीमहि
तन्नो रूद्र प्रचोदयात
Nandikesvara-Gayatri
ॐ तत्पुरुषाय विघ्नहेनन्दिकेश्वराये धीमहि
तन्नो वृषभ प्रचोदयात
Shanmukha-Gayatri I
ॐ तत्पुरुषाय विघ्नहे महासेनाये धीमहि
तन्न स्कन्द प्रचोदयात
Shanmukha-Gayatri II
ॐ षणमुखाये विघ्नहे महासेनाये धीमहि
तन्न षष्ठ प्रचोदयात
Surya-Gayatri
I
ॐ भास्कराये विघ्नहे महाधुतिकराये धीमहि
तन्न
आदित्य प्रचोदयात
Surya-Gayatri
II
ॐ आदित्याय विघ्नहे सहस्त्रकिरणाये धीमहि I
तन्नो भानू प्रचोदयात II
Surya-Gayatri
III
ॐ प्रभाकराए विघ्नहे दिवाकराये धीमहि I
तन्न सूर्य प्रचोदयात II
Durga-Gayatri
I
ॐ कात्यायन्यै विघ्नहे कान्यकुमारर्य धीमहि I
तन्नो दुर्गा प्रचोदयात II
Durga-Gayatri
II
ॐ महाशूलिन्य विघ्नहे महादुर्गायै धीमहि I
तन्नो भगवती प्रचोदयात II
Rama-Gayatri
ॐ दाशरथ्ये विघ्नहे सीतावल्ल्भाये धीमहि I
तन्नो
राम प्रचोदयात II
Hanumad-Gayatri
ॐ आंजनेयाय विघ्नहे वायुपुत्राय धीमहि I
तन्नो
हनुमान प्रचोदयात II
Krishna-Gayatri
ॐ देवकीनन्दनाय विघ्नहे वासुदेवाय धीमहि I
तन्न
कृष्ण प्रचोदयात II
Gopal-Gayatri
ॐ गोपलाये विघ्नहे गोपीजनवल्लभाय धीमहि I
तन्नो
गोपाल प्रचोदयात II
Parasurama-Gayatri
ॐ जमदगन्याय विघ्नहे महावीराय धीमहि I
तन्न परशुराम प्रचोदयात II
Dakshinamurti-Gayatri
ॐ दक्षिणामूर्ते विघ्नहे ध्यानस्थाय धीमहि I
तन्नो
धीश प्रचोदयात II
Guru-Gayatri
ॐ गुरुदेवाय विघ्नहे परब्रह्मणे धीमहि I
तन्नो
गुरु प्रचोदयात II
Hamsa-Gayatri I
ॐ हंसाय विघ्नहे परमहँसाय धीमहि I
तन्नो
हंस प्रचोदयात II
Hamsa-Gayatri
II
ॐ परमहंसाय विघ्नहे महातत्वाय धीमहि I
तन्नो
हंस प्रचोदयात II
Hayagriva-Gayatri
ॐ वागीश्वराय विघ्नहे हयग्रीवाय धीमहि I
तन्नो
हंस प्रचोदयात II
Tantrika-(Brahma-)
Gayatri
ॐ परमेश्वराय विघ्नहे परात्तत्वाय धीमहि I
तन्नो
ब्रंहा प्रचोदयात II
Sarasvati-Gayatri
ॐ वाग्देव्यै च विघ्नहे कामराजाय धीमहि II
तन्नो
देवी प्रचोदयात II
Lakshmi-Gayatri
ॐ महादेव्यै च विघ्नहे विष्णुपत्न्यै च धीमहि I
तन्नो
लस्मी प्रचोदयात I
Sakti-Gayatri