Japa Yoga or Mantra Yoga (Repetition of the Lord’s Name) WHAT IS JAPA ? Repetition of any Mantra or Name of the Lord is known as Japa. Japa is an important Anga of Yoga. It is a spiritual food for the hungry soul. Japa is the rod in the hand of the blind Sadhakas (aspirants) to plod on the road to Realization. Japa is the philosopher’s stone or divine elixir that makes one God-like. In this iron age, practice of Japa alone can give eternal Peace, Bliss and Immortality. Japa is repetition of the Mantra. Dhyana is meditation on the form of the Lord with His attributes. There is meditation or Dhyana with Japa (Japa-Sahita-Dhyana); there is meditation or Dhyana without Japa (Japa-Rahita-Dhyana). In the beginning you should combine Dhyana with Japa. As you advance the Japa drops by itself; meditation only remains. It is an advanced stage. You can then practice concentration separately. You can do whatever you like best in this respect. 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, Krishna or Christ, the picture of Rama, Krishna or Christ will come before your mind. Therefore Japa and Dhyana go together. They are inseparable. Do the Japa with feeling. Know the meaning of the Mantra. Feel God’s presence in everything and everywhere. Draw closer and nearer to Him when you repeat the Japa. Think He is shining in the chambers of your heart. He is witnessing your repetition of the Mantra as He is the witness of your mind. MANTRA ‘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 the 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. A Mantra is divinity encased within a sound-structure. It is divine power or Daivi Sakti manifesting in a sound-body. The Mantra is itself Devata. The sacred Mantra or the Divine Name is a vital symbol of the Supreme Divinity directly revealed in the innermost depths of divine communion to the sages of Self-realization in the hoary Vedic and Upanishadic times. These symbols are in the nature of unfailing keys to gain access into the transcendental realms of absolute experience. Mantra Yoga is an exact science. A Mantra, in the Hindu religion, has the following six parts. It has got a Rishi (a man of Self-realization) to whom it was revealed for the first time and who gave this Mantra to the world. He is the Drashta or Seer for this Mantra. Sage Viswamitra is the Rishi for Gayatri. Secondly, the Mantra has a metre (Chhandas), which governs the inflection of the voice. Thirdly, the Mantra has a particular Devata or supernatural being, higher or lower, as its informing power. This Devata is the presiding deity of the Mantra. Fourthly, the Mantra has got a Bija or seed. The seed is a significant word, or series of words, which gives a special power to the Mantra. The Bija is the essence of the Mantra. Fifthly, every Mantra has got a Sakti. The Sakti is the energy of the form of the Mantra, i.e., of the vibration-forms set up by its sound. These carry the man to the Devata that is worshipped. Lastly, the Mantra has a Kilaka – pillar or pin. This plugs the Mantra-Chaitanya that is hidden in the Mantra. As soon as the plug is removed by constant and prolonged repetition of the Name, the Chaitanya that is hidden is revealed. The devotee gets Darshana of the Ishta Devata. SOUND AND IMAGE Sounds are vibrations. They give rise to definite forms. Each sound produces a form in the indivisible world, and combinations of sound create complicated shapes. Repetition of a Mantra has a mysterious power of bringing about the manifestation of the Divinity, just as the splitting of an atom manifests the tremendous forces latent in it. 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. The repetition of the Panchakshara Mantra – Om Namo Sivaya – produces the form of Lord Siva. The repetition of Om Namo Narayanaya, the Ashtakshara Mantra of Vishnu, produces the form of Vishnu. GLORY OF DIVINE NAME The Name of God, chanted correctly or incorrectly, knowingly or unknowingly, carefully, is sure to give the desired result. Just as burning quality is natural to and inherent in fire, so also, the 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. The glory of the Name of God cannot be established through reasoning and intellect. It can be experienced or realized only through devotion, faith and constant repetition of the Name. There is a Sakti or power in every word. 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’ (fried delicacies), your tongue will get salivation. When anyone suddenly shouts ‘Scorpion! Scorpion!’, ‘Snake! Snake!’, you at once apprehend the scorpion or the snake and jump in fright. When anyone calls you a ‘donkey’ or an ‘ass’, you are annoyed

Practice of Meditation A baby’s eyes are riveted on a flower or a butterfly. It keeps looking at the object with unwinking eyes, eyes full of wonder, for minutes together. A mother calls her teenage daughter to go and have lunch, but there is no response. The call is repeated twice, thrice; still there is no response. The girl just does not hear, though her ears are very much open. Nor is she deaf. What could be the reason, then, for her not hearing? Her mind is immersed in a Sherlock Holmes or a Harold Robbins; her eyes are glued to the lines; her face is buried in the book. In the dilapidated building of an elementary school, the class is on. The teacher explains something and then asks the children, “Did it enter?”. There is an instant response from the backmost bench: “Only the tail has not entered yet!”. The earnest voice belongs to a boy who has been all along intently watching the struggle of a rat to wriggle out of the class room through a hole in the wall. It has managed to squeeze in its body, but its tail is still not gone in. Perhaps the hole is blocked. These are everyday examples of concentration. Attention, concentration, meditation-these are different degrees of the same process. It is fixing the mind on a single object or idea to the exclusion of everything else. In his book, “Concentration and Meditation”, holy Master Sivananda presents a most beautiful scene to illustrate what is meant by concentration. In this, Dronacharya tests the power of concentration of his students, the Pandavas. A basin of water is placed on the ground. Above, a clay bird is kept rotating. The archer hat to hit the bird by looking at its reflection in the water. Drona: “O Yudhishthira, what do you see?” Yudhishthira: “O Acharya (teacher), I see the bird to be aimed at, the tree on which it is sitting and yourself also.” Drona: “What do you see, Bhima?” Bhima: “I see the bird, the tree, yourself, Nakula, Sahadeva, the tables and chairs, etc.” Drona: “What do you see, Nakula?” Nakula: “I see the bird, the tree, yourself, Arjuna, Bhima, the garden, the streamlet, etc.” Drona: “What do you see, Sahadeva?” Sahadeva: “I see the bird to be aimed at, yourself, Arjuna, Bhima, Yudhishthira, the horses, carriages, all the onlookers, several cows, etc.” Drona: “Now then, Arjuna, what do you see?” Arjuna: “O Revered Guru! I see nothing but the bird to be aimed at.” That is concentration. Arjuna’s is the power of concentration. Concentration, when developed, becomes meditation. Yoga is an exact science. Asanas and Pranayama (Yoga postures and breathing exercises) perfect the body. Service and charity expand the heart. Prayer, Japa (repetition of the Lord’s Name), Kirtan (singing devotional songs) and other devotional practices purify the mind and make it more subtle. The aspirant is now fully equipped for the last lap of the journey. It is the toughest part of the pilgrimage to God. It is full of darkness and the aspirant has to pierce this darkness with his purified mind. The purified mind is the most dependable weapon in the armoury of the spiritual aspirant. The purified mind must be made to concentrate. Concentration is mental focussing. The mind can be focussed on a concrete object or an abstract idea. For a novice, concentration becomes easy if the object of concentration is concrete. Also, the beginner should choose a pleasing object on which to concentrate. Only thus can he prevent the mind from wandering away from the object of concentration. To start with, concentration can be practised on the flame of a candle, the tick-tick sound of a clock, the star in the sky, the picture of OM or the picture of one’s lshta Devata (personal God). This should be followed by concentration on a suitable spiritual centre within the body. The Sadhak may concentrate with closed eyes on the space between is the eyebrows or on the tip of the nose. There is nothing which cannot be achieved by concentration. Concentration should be followed by meditation. Meditation is nothing but protracted or sustained concentration. A scientist has to concentrate on a problem, on a given subject, on a riddle, to bring out the answer, to solve it. He has to think, think and think. Then only the answer flashes forth. Likewise, meditation is intense concentration, concerted concentration on the problem of life, on the problem of the inexplicable triad of God, man and the universe. While concentration becomes essential even to solve small problems in science, what to speak of the problem of life which has baffled humanity since time immemorial? The Sadhak (aspirant) who wants God must meditate, meditate and meditate. Meditation can be practised on any image of the Lord. This is concrete meditation. After some practice, the aspirant will be able to visualise the form of the image even with closed eyes. Meditation can also be practised on abstract ideas and on various Vedantic formulae such as “I am Eternity”, “I am Infinity” and so on. Reading of profound scriptural texts like the Upanishads and the Brahma Sutras (revealed texts of the Hindus) requires intense concentration. Such reading itself is a mild form of meditation. It should be followed by contemplation on what was read. Repeated meditation on a single idea will bring out a wealth of knowledge on that idea. While meditating on a particular object or idea, various extraneous thoughts will try to enter the mind of the aspirant and interfere with his meditation. The aspirant should ignore these extraneous thoughts, be indifferent to them and repeatedly try to concentrate on the object of his meditation. Gradually, the frequency of interruption will be reduced and a time will come when meditation will give uninterrupted peace and bliss. Meditation is digging deep into the mine of truth and wisdom. Swamiji asks the Sadhak to meditate and bring put his own Gita and Upanishads.

Concentration INTRODUCTION If you focus the rays of the sun through a lens, they can burn cotton or a piece of paper; but, the scattered rays cannot do this act. If you want to talk to a man at a distance, you make a funnel of your hand and speak. The sound-waves are collected at one point and then directed towards the man. He can hear your speech very clearly. The water is converted into steam and the steam is concentrated at a point. The railway engine moves. All these are instances of concentrated waves. Even so, if you collect the dissipated rays of the mind and focus them at a point, you will have wonderful concentration. The concentrated mind will serve as a potent searchlight to find out the treasures of the soul and attain the supreme wealth of Atman (the Self), eternal bliss, immortality and perennial joy. Real Raja Yoga starts from concentration. Concentration merges in meditation. Concentration is a portion of meditation. Meditation follows concentration. Samadhi (superconscious state) follows mediation. The Jivanmukti (liberated being) state follows the attainment of Nirvikalpa Samadhi which is free from all thoughts of duality. Jivanmukti leads to emancipation from the wheel of birth and death. Therefore, concentration is the first and foremost thing a Sadhaka or aspirant should acquire in the spiritual path. You are born to concentrate the mind on God after collecting the mental rays that are dissipated on various objects. That is your important duty. You forget the duty on account of Moha (infatuation) for family, children, money, power, position, respect, name and fame. Concentration of the mind on God after purification can give you real happiness and knowledge. You are born for this purpose only. You are carried away to external objects through attachment and infatuated love. WHAT IS CONCENTRATION? Once a Sanskrit scholar approached Kabir and asked him, “O Kabir, what are you doing now?”. Kabir replied, “O Pundit, I am detaching the mind from worldly objects and attaching it to the lotus-feet of the Lord”. This is concentration. Concentration or Dharana is centering the mind on one single thought. Vedantins try to fix the mind on the Atman. This is their Dharana. Hatha Yogins and Raja Yogins concentrate their mind on the six Chakras (energy centres). Bhaktas concentrate on their Ishta Devata (tutelary diety). Concentration is a great necessity for all aspirants. During concentration, the various rays of the mind are collected and focussed on the object of concentration. There will be no tossing of the mind. One idea occupies the mind. The whole energy of the mind is concentrated on that one idea. The senses become still. They do not function. When there is deep concentration, there is no consciousness of the body and surroundings. When you study a book with profound interest, you do not hear if a man shouts and calls you by your name. You do not see a person when he stands in front of you. You do not smell the sweet fragrance of flowers that are placed on the table by your side. This is concentration or one-pointedness of mind. The mind is fixed firmly on one thing. You must have such a deep concentration when you think of God or the Atman. Everybody possesses some ability to concentrate. Everybody does concentrate to a certain extent when he reads a book, when he writes a letter, when he plays tennis, and in fact, when he does any kind of work. But, for spiritual purposes, concentration should be developed to an infinite degree. There is great concentration when you play cards or chess, but the mind is not filled with pure and divine thoughts. The mental contents are of an undesirable nature. You can hardly experience the divine thrill, ecstasy, and elevation when the mind is filled with impure thoughts. Every object has its own mental associations. You will have to fill up the mind with sublime, spiritual thoughts. Then only the mind will be expurgated of all worldly thoughts. The picture of Lord Jesus or Buddha or Lord Krishna is associated with sublime, soul-stirring ideas; chess and cards are associated with ideas of gambling, cheating and so forth. OBJECTS OF CONCENTRATION Sit on any comfortable pose. Place a picture of your Ishta Devata in front of you. Look at the picture with a steady gaze. Then close your eyes and visualise the picture in the centre of your heart or in the space between the eyebrows. When the picture fades out in your mental vision, open the eyes and gaze at the picture again. Close your eyes after a few seconds and repeat the process. It is easy to concentrate the mind on external objects. The mind has a natural tendency to go outwards. In the beginning stage of practice, you can concentrate on a black dot. on the wall, a candle flame, a bright star, the moon, or any other object that is pleasing to the mind. The mind should be trained to concentrate on gross objects in the beginning; and later on, you can successfully concentrate on subtle objects and abstract ideas. There is no concentration without something to rest the mind upon. Concentrate on anything that appeals to you as good or anything which the mind likes best. It is very difficult to fix the mind, in the beginning, on any object which the mind dislikes. Practise various sorts of concentration. This will train or discipline your mind wonderfully. Now concentrate on the Himalayas, a very great object. Then concentrate on a mustard or a pin-point. Now concentrate on a distant object. Then concentrate on a near object. Now concentrate on a colour, sound, touch, smell, or taste. Then concentrate on the ‘tik-tik’ of a watch. Now concentrate on the virtue ‘mercy’. Then concentrate on the virtue ‘patience’. Now concentrate on the Sloka, “Jyotishamai Tat Jyotih”. Then concentrate on “Satyam Jnanam Anantam”. Now concentrate on the image of Lord Siva. Then concentrate on the “Aham Brahmasmi” Mahavakya. AN UPHILL TASK FOR THE BEGINNER For

Brahmacharya (Celibacy) INTRODUCTION Brahmacharya is a divine word. It is the sum and substance of Yoga. Brahmacharya is the Achara or conduct by which you attain or reach Brahman (God). It is life in the Absolute. It is movement towards God or the Atman (Self). Brahmacharya is absolute freedom from sexual thoughts and desires. It is the vow of celibacy. It is control of all the senses in thought, word and deed. Brahmacharya is not mere bachelorhood. There should be strict abstinence not merely from sexual intercourse but also from auto-erotic manifestations, from masturbation, from homosexual acts and from all perverse sexual practices. It must further involve a permanent abstention from indulgence in erotic imagination and voluptuous reverie. In a narrow sense, Brahmacharya is celibacy. In a broad sense, it is absolute control of all the senses. The door of Nirvana (liberation) or perfection is complete Brahmacharya. Celibacy is to a Yogi what electricity is to an electric bulb. Without celibacy no spiritual progress is possible. It is a potent weapon and shield to wage war against the internal evil forces of lust, anger and greed. It serves as a gateway for the bliss beyond, and opens the door of liberation. It contributes perennial joy and uninterrupted bliss. It is the only key to open the Sushumna (the chief among astral tubes in the human body running inside the spinal column) and awaken the Kundalini (the primordial cosmic energy located in the individual). There cannot be any language without words. You cannot draw a picture without a canvas or a wall. You cannot write anything without paper. Even so, you cannot have health and spiritual life without celibacy. An established celibate will not feel any difference in touching the opposite sex, a piece of paper, a block of wood, or a piece of stone. A true celibate only can cultivate Bhakti (devotion). A true celibate only can practice Yoga. A true celibate only can acquire jnana (wisdom). Brahmacharya is meant both for men and women. Bhishma, Hanuman, Lakshmana, Jesus, Mirabai, Sulabha and Gargi were all celibates. THE VITAL ENERGY One of the students of Dhanvantari approached his teacher after finishing his full course of Ayurveda (the ancient Indian science of medicine) and asked: “O Bhagavan, kindly let me know the secret of health now.” Dhanvantari replied: “This seminal energy is verily the Atman. The secret of health lies in preservation of this vital force. He who wastes this vital and precious energy cannot have physical, mental, moral and spiritual development.” Veerya (seminal energy) is God in motion. Veerya is dynamic will. Veerya is soul-force. Veerya is the essence of life, thought, intelligence and consciousness. Always remember this. The vital energy, Veerya which supports your life, which is the Prana (life-force) of Pranas, which shines in your sparkling eyes, which beams in your shining cheeks, is a great treasure to you. It is the quintessence of blood. From food, chyle is manufactured; out of chyle comes blood; out of blood comes flesh; out of flesh comes fat; out of fat comes marrow; out of marrow comes semen. Semen is the last essence. It is the essence of essences. Just as sugar pervades sugar-cane and butter pervades milk, so also semen pervades the whole body. It exists in a subtle form throughout the body. It is withdrawn and elaborated in a gross form in the sexual organs under the influence of the sexual will and sexual excitement. SEXUAL EXCITEMENT AND ITS EVIL CONSEQUENCES When a man is excited by passion, the Prana is set in motion. The vital air or Prana moves the internal sap or semen. The semen is put into motion. It falls downwards, just as the clouds burst into the rain water; just as the fruits, flowers, and leaves of the tree drop down by the force of the blowing winds. Note carefully the evil after-effects, once the Veerya is lost. Prana gets unsteady. It gets agitated.. The body and mind refuse to work energetically. There is physical and mental lethargy. Exhaustion and weakness are experienced. You have to take recourse to milk , fruits and other articles to make good the loss of energy. Remember, these articles can never, never repair loss. Bad memory, premature old age, impotence, various sorts of eye diseases and nervous diseases are attributable to the heavy loss of this vital fluid. Those who have lost much of their semen become easily irritated. They lose their balance of mind quickly. Little things upset them. Those who have not observed the vow of celibacy become slaves of anger, laziness and fear. If you do not have your senses under control, you venture to do foolish actions which even children will not dare to do. Man, with his boasted intellect, has to learn lessons from birds and animals. Even animals have more self-control than men. It is only the so-called man who has degraded himself much by indulgence. At the heat of sexual excitement, he repeats the same ignoble act again and again. He has not a bit of self-control. He is an absolute slave to passion. He is a puppet in the hands of passion. Like rabbits he procreates and brings forth countless children to swell up the number of beggars in the world. Lions, elephants, bulls and other powerful animals have better self-control than men. Lions cohabit only once in a year. After conception, the female animals will never allow the male animal to approach them till the young ones are weaned and they themselves become healthy and strong. Man only violates the laws of nature and consequently suffers from innumerable diseases. He has degenerated to a level far lower than that of animals in this respect. Indulgence in the sexual act is exhausting to the female system and a drain upon their vitality as in the case of man. The nervous strain it imposes is very great indeed. The female system, being more delicate and high-strung, is often more affected than that of the

Satyam (Truth) INTRODUCTION Truth is the seat of God. Truth is God. Truth alone triumphs. Truth is the basic law of life. Truth is the means and the goal ultimate. Truth is the law of freedom, falsehood the law of slavery and death. Truth is justice, fair play, adherence to the fundamental laws of ethics. Purity and truth are the twin factors that unfold and awaken the divinity that lies dormant within you and lead you to perfection. Truthfulness is the first pillar in the Temple of God-realization. Truth is the gateway to the Kingdom of God. Truth is like a ladder. It leads you to the Kingdom of Immortal Bliss. THE ALL-INCLUSIVE VIRTUE Speaking truth is the most important qualification of a Yogin. Truth is the queen of virtues. Truth is the supreme virtue. Truth constitutes the essence of the Vedas. Control over passions constitutes the essence of truth. Self-denial or refraining from worldly enjoyments forms the essence of self-control. These attributes are always present in a virtuous man. Truth is righteousness. Righteousness is light, and light is bliss. Ahimsa, Brahmacharya, purity, justice, harmony, forgiveness, peace are forms of truth. Impartiality, self-control, modesty, endurance, goodness, renunciation, meditation, dignity, fortitude, compassion, and abstention from injury are the various forms of truth. All the above virtues, though seemingly different, have but one and the same form, namely, truth. All these hold up truth and strengthen it. When the path of truth is trodden, everything else also is done. When the root is watered, all the branches are automatically watered. THE SUPREME COMMANDMENT Be truthful. All righteousness is contained in this one commandment. Whatever you do, be true to yourself and to the world. Hide not your thoughts. Be frank. Be sincere. Be candid. Be straightforward. Be courageous to express your views. Be faithful to your trust. Deceive not the man who relies upon you. Keep up your promise even at the cost of your life. Your life may go, but not the given word. Do not hastily give your assent to anybody, to anything. Think deeply. Cogitate. Reflect. Say, “I shall think over the matter and talk to you later on”. Thus you will not be entangled. Do not make promises, but say, “I shall try. I shall think over the matter”. You are saved. You will not be caught in the whirlpool of troubles, repentance, and sorrow. To tell a lie is a great sin. He who utters falsehood loses the faith of other persons. People will not believe him even if he speaks the truth. The habit of telling lies becomes deep-rooted by repetition of lies. Man tells several lies to cover up one lie. A lie concealed by another lie leads to more lies. A sin concealed by another sin leads to more sins. A liar is a coward. Uttering falsehood is a certain mark of cowardice. Speak the truth. You will become courageous. TRUTH IS FEARLESS AND STRONG Truth is complete in itself. Truth has a strong foundation in itself. It is bold, it has no fears. It has no limit of space or time. It is a fearless, free bird in the sky. It does not care for status. It is wealth in itself. Truth stands even when there is no public support. Truth can be compared to a road of pasture, while falsehood can be compared to a bush of thorns. In a man who indulges in false thoughts, there is a lurking fear at every moment, an uneasiness, a fear of the self, a want of confidence and a feeling that something wrong may happen. Truth, on the other hand, is the path of righteousness which certainly leads to success in the long run. It is a straight road with no doubtful cross-roads. In the day-to-day world, it seems as though it is impracticable to strictly follow the path of truth, but if it is practiced as your ideal and goal in life, you have your way. All the stumbling blocks on your road to Truth will melt away as you proceed along the direct road. CERTAIN FALLACIES There are certain fallacies that arise in following the straight path of truth. It is absolutely no harm for a mother who fondly nurses the child in just diverting the attention of the child by saying that the small piece of sweetmeat has been carried away by the crow a short while back, and when she shows to be extremely sorry for it and brings round the ideas of the child by saying, “Papa, do not mind it, I shall bring a bigger cake for you in the evening”. It is absolutely no untruth if you do not interfere with others, wound their feelings, harm others or spoil others. If you refuse a small loan, certainly with something for you to fall back upon, if you refuse to lend your pen or any object that you would like not to lend, these cannot be counted as untruths. VARYING CONCEPTIONS OF TRUTH A worldly man, a moralist, and a spiritual man have different conceptions of truth. A moralist cares for the result of truth. If a man can save the lives of many innocent persons by telling a lie, it is truth for a moralist, because an untruth has brought greatest good. If the uttering of a truth brings greater harm to many persons, it is an untruth according to a moralist. According to a spiritual man, Brahman is truth; this world is unreal. BRAHMAN: THE ONLY TRUTH The world is untruth and the Absolute is Truth. The world is represented by sex and ego; the Absolute is represented by the noumenal, gnostic Being. Truth is not expressed even by Existence-Consciousness-Joy! It is only the nearest relative of Truth. Truth is even greater, grander, mightier, truer! Truth is; untruth is not. Hence, it is not absolutely correct even to say that Truth is one, for Truth is Existence itself, and is neither one, nor not-one. Truth is undivided. Truth is

Ahimsa (Non-violence) INTRODUCTION In the regeneration and divinisation of man, the first step is to eliminate his beastly nature. The predominant trait in beasts is cruelty. Therefore, wise sages prescribe Ahimsa (non-injury). This is the most effective master-method to counteract and eradicate completely the brutal, cruel Pasu-Svabhava (bestial nature) in man. Practice of Ahimsa develops love. Ahimsa is another name for truth or love. Ahimsa is universal love. It is pure love. It is divine Prem. Where there is love, there you will find Ahimsa. Where there is Ahimsa, there you will find love and selfless service. They all go together. The one message of all saints and prophets of all times and climes, is the message of love, of Ahimsa, of selfless service. Ahimsa is the noblest and best of traits that are found expressed in the daily life and activities of perfected souls. Ahimsa is the one means, not only to attain Salvation, but also to enjoy uninterrupted peace and bliss. Man attains peace by injuring no living creature. There is one religion – the religion of love, of peace. There is one message, the message of Ahimsa. Ahimsa is a supreme duty of man. Ahimsa, or refraining from causing pain to any living creature, is a distinctive quality emphasized by Indian ethics. Ahimsa or non-violence has been the central doctrine of Indian culture from the earliest days of its history. Ahimsa is a great spiritual force. MEANING OF AHIMSA Ahimsa or non-injury, of course, implies non-killing. But, non-injury is not merely non-killing. In its comprehensive meaning, Ahimsa or non-injury means entire abstinence from causing any pain or harm whatsoever to any living creature, either by thought, word, or deed. Non-injury requires a harmless mind, mouth, and hand. Ahimsa is not mere negative non-injury. It is positive, cosmic love. It is the development of a mental attitude in which hatred is replaced by love. Ahimsa is true sacrifice. Ahimsa is forgiveness. Ahimsa is Sakti (power). Ahimsa is true strength. SUBTLE FORMS OF HIMSA Only the ordinary people think that Ahimsa is not to hurt any living being physically. This is but the gross form of Ahimsa. The vow of Ahimsa is broken even by showing contempt towards another man, by entertaining unreasonable dislike for or prejudice towards anybody, by frowning at another man, by hating another man, by abusing another man, by speaking ill of others, by backbiting or vilifying, by harbouring thoughts of hatred, by uttering lies, or by ruining another man in any way whatsoever. All harsh and rude speech is Himsa (violence or injury). Using harsh words to beggars, servants or inferiors is Himsa. Wounding the feelings of others by gesture, expression, tone of voice and unkind words is also Himsa. Slighting or showing deliberate discourtesy to a person before others is wanton Himsa. To approve of another’s harsh actions is indirect Himsa. To fail to relieve another’s pain, or even to neglect to go to the person in distress is a sort of Himsa. It is the sin of omission. Avoid strictly all forms of harshness, direct or indirect, positive or negative, immediate or delayed. Practice Ahimsa in its purest form and become divine. Ahimsa and Divinity are one. AHIMSA, A QUALITY OF THE STRONG If you practice Ahimsa, you should put up with insults, rebukes, criticisms and assaults also. You should never retaliate nor wish to offend anybody even under extreme provocation. You should not entertain any evil thought against anybody. You should not harbour anger. You should not curse. You should be prepared to lose joyfully even your life in the cause of Truth. The Ultimate Truth can be attained only through Ahimsa. Ahimsa is the acme of bravery. Ahimsa is not possible without fearlessness. Non-violence cannot be practiced by weak persons. Ahimsa cannot be practiced by a man who is terribly afraid of death and has no power of resistance and endurance. It is a shield, not of the effeminate, but of the potent. Ahimsa is a quality of the strong. It is a weapon of the strong. When a man beats you with a stick, you should not entertain any thought of retaliation or any unkind feeling towards the tormentor. Ahimsa is the perfection of forgiveness. Remember the noble actions of great sages of yore. Jayadeva, the author of Gita-Govinda, gave large and rich present to his enemies who cut off his hands, and obtained Mukti (liberation) for them through his sincere prayers. He said: “O my lord! Thou hast given Mukti to Thy enemies, Ravana and Kamsa. Why canst Thou not give Mukti to my enemies now ?” A saint or a sage possesses a magnanimous heart. Pavahari Baba carried the bag of vessels and followed the thief saying: “O Thief Narayana! I never knew that You visited my cottage. Pray accept these things.” The thief was quite astonished. He left off his evil habit from that very second and became a disciple of Pavahari Baba. Remember the noble actions of saints like Jayadeva and Pavahari Baba, you will have to follow their principles and ideals. GRADATIONAL PRACTICE OF AHIMSA When thoughts of revenge and hatred arise in the mind, try to control the physical body and speech first. Do not utter evil and harsh words. Do not censure. Do not try to injure others. If you succeed in this by practice for some months, the negative thoughts of revenge, having no scope for manifesting outside, will die by themselves. It is extremely difficult to control such thoughts from the very beginning without having recourse to control of the body and speech first. First control your physical body. When a man beats you, keep quiet. Suppress your feelings. Follow the instructions of Jesus Christ in his Sermon On The Mount: “If a man beats you on one cheek, turn to him the other cheek also. If a man takes away your coat, give him your shirt also.” This is very difficult in the beginning. The old Samskaras (impressions) of revenge,

The Sishya (Disciple) INTRODUCTION A disciple is he who follows the instructions of the Guru to the letter and spirit, and who propagates the teachings of the Guru to less evolved souls in the path till the end of his life. A true disciple is concerned only with the divine nature of the Guru. The Guru’s action as man is not the disciple’s concern. He is totally oblivious of it. To him, the Guru is Guru even if he acts unconventionally. Always remember that the nature of a saint is unfathomable. Judge him not. Measure not his divine nature with the inadequate yardstick of your ignorance. Criticise not your Guru’s action which is done on universal vision. True discipleship opens the vision. It kindles the spiritual fire. It awakens the dormant faculties. It is most necessary in one’s journey along the spiritual path. Guru and disciple become one. The Guru blesses, guides, and inspires the disciple. He transmits his spiritual power to him. He transforms and spiritualises him. WHO IS QUALIFIED TO APPROACH THE GURU? To approach a Guru, you must be a proper Adhikari (qualified person). Correct understanding, non-attachment to worldly objects, serenity of mind, restraint of the senses, absence of base passions, faith in the Guru, and devotion to God are the necessary equipment with which the aspirant has to approach the Guru. The Guru will impart spiritual instructions only to that aspirant who thirsts for liberation, who duly obeys the injunctions of the Shastras, who has subdued his passions and senses, who has a calm mind, and who possesses virtuous qualities like mercy, cosmic love, patience, humility, endurance, forbearance, etc. Initiation into the mysteries of Brahman will fructify only when the disciple’s mind becomes desireless, and will produce Jnana in it. GURU-SEVA Aspirants should direct their whole attention in the beginning towards the removal of selfishness by protracted service to the Guru. Serve your Guru with divine Bhava(feeling). The cancer of individuality will be dissolved. The captain of a ship is ever alert. A fisherman is ever alert. A surgeon in the operation theatre is ever alert. Even so, a thirsting hungry disciple should be ever alert in the service of his Guru. Live to serve the Guru. You must watch for opportunities. Do not wait for invitation. Volunteer yourself for the Guru’s service. Serve your Guru humbly, willingly, unquestioningly, unassumingly, ungrudgingly, untiringly, and lovingly. The more your energy you spend in serving your Guru, the more the divine energy will flow into you. He who serves the Guru serves the whole world. Serve the Guru without selfish ends. Scrutinise your inner motives while doing service to the Guru. Service must be done to the Guru without expectation of name, fame, power, wealth, etc. OBEDIENCE TO THE GURU Obedience to the Guru is better than reverence. Obedience is precious virtue, because if You try to develop the virtue of obedience, the ego, the arch-enemy on the path of Self-realisation, slowly gets rooted out. Only the disciple who obeys his Guru can have command over his lower self. Obedience should be very practical, whole-hearted, and actively persevering. True obedience to Guru neither procrastinates nor questions. A hypocritical disciple obeys his Guru from fear. The true disciple obeys his Guru with pure love, for love’s sake. Learn how to obey. Then alone you can command. Learn how to be a disciple. Then alone you can become a Guru. Give up the delusive notion that to submit to the preceptor, to obey him, and to carry out his instructions is slavish mentality. The ignorant man thinks that it is beneath his dignity and against his freedom to submit to another man’s command. This is a grave blunder. If you reflect carefully, you will see that your individual freedom is, in reality, an absolutely abject slavery to your own ego and vanity. It is the vagaries of the sensual mind. He who attains victory over the mind and the ego is the truly free man. He is the hero. It is to attain this victory that man submits to the higher spiritualised personality of the Guru. By this submission, he vanquishes his lower ego and realises the bliss of infinite consciousness. HAPPY-GO-LUCKY DISCIPLES The spiritual path is not like writing a thesis for the Master of Arts degree. It is quite a different line altogether. The help of a teacher is necessary at every moment. Young aspirants become self-sufficient, arrogant, and self-assertive in these days. They do not care to carry the orders of a Guru. They do not wish to have a out Guru. They want independence from the very beginning. They think they are in the Turiya Avastha (the state of superconsciousness) when they do not know even the A-B-C of spirituality or truth. They mistake licentiousness or “having their own ways and sweet will” for freedom. This is a serious, lamentable mistake. This is the reason why they do not grow. They lose their faith in the efficacy of Sadhana and in the existence of God. They wander about in a happy-go-lucky manner, without any aim, from Kashmir to Gangotri, and from Gangotri to Ramesvaram, talking some nonsense on the way, something from Vichara Sagar, something from Panchadasi, and posing as Jivanmuktas (liberated beings). SURRENDER AND GRACE If you want to drink water at the tap, you will have to bend yourself. Even so, if you want to drink the spiritual nectar of immortality which flows from the holy lips of the Guru, you will have to be an embodiment of humility and meekness. The lower nature of the mind must be thoroughly regenerated. The aspirant says to his preceptor: “I want to practise Yoga. I want to enter into Nirvikalpa Samadhi. I want to sit at your feet. I have surrendered myself to you”. But he does not want to change his lower nature and habits, old character, behaviour, and conduct. One’s individual ego, preconceived notions, pet ideas and prejudices, and selfish interests should be given

The Role of the Guru INTRODUCTION The Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all. The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness. THE SADGURU To be a Guru, one must have a command from God. Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman. A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord. Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realisation. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of superphysical things, give them encouragement, and instill faith in their hearts. The Sadguru is Brahman Himself. He is an ocean of bliss, knowledge, and mercy. He is the captain of your soul. He is the fountain of joy. He removes all your troubles, sorrows, and obstacles. He shows you the right divine path. He tears your veil of ignorance. He makes you immortal and divine. He transmutes your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of Samsara (cycle of birth and death). Do not consider him to be only a man. If you take him as a man, you are a beast. Worship your Guru and bow to him with reverence. Guru is God. A word from him is a word from God. He need not-teach anything. Even his presence or company is elevating, inspiring, and stirring, His very company is self-illumination. Living in his company is spiritual education. Read the Granth-saheb (the holy scripture of the Sikh religion). You will come to know the greatness of the Guru. Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your human ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul, is fit to be worshipped and revered. Guru is the Moksha-dvara (door to liberation). He is the gateway to the transcendental Truth-Consciousness. But, it is the aspirant who has to enter through it. The, Guru is a help, but the actual task of practical Sadhana (spiritual practice) falls on the aspirant himself. THE NEED FOR A GURU For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even an illumined soul alone can enlighten another soul. Some do meditation for some years independently. Later on, they actually feel the necessity of a Guru. They come across some obstacles in the way. They are unable to know how to obviate these impediments or stumbling blocks. Then they begin to search for a Master. Only the man who has already been to Badrinath will be able to tell you the road. In the case of the spiritual path, it is still more difficult to find your way. The mind will mislead you very often. The Guru will be able to remove pitfalls and obstacles, and lead you along the right path. He will tell you: “This road leads you to Moksha (liberation); this one leads to bondage”. Without this guidance, you might want to go to Badrinath, but find yourself in Delhi! The scriptures are like a forest. There are ambiguous passages. There are passages which are apparently contradictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross-references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings. A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects. The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world. Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for, such great men are the anomalies of spiritual life, and not the common normality. They come into existence as spiritual masters as a result of the intense service, study, and meditation practised in previous births. They had already studied under the Guru. The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby. Some teachers mislead their aspirants. They say unto all: “Think for yourself. Do not surrender yourself to any Guru”. When

INTRODUCTION The Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all. The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness. THE SADGURU To be a Guru, one must have a command from God. Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman. A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord. Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realisation. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of superphysical things, give them encouragement, and instill faith in their hearts. The Sadguru is Brahman Himself. He is an ocean of bliss, knowledge, and mercy. He is the captain of your soul. He is the fountain of joy. He removes all your troubles, sorrows, and obstacles. He shows you the right divine path. He tears your veil of ignorance. He makes you immortal and divine. He transmutes your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of Samsara (cycle of birth and death). Do not consider him to be only a man. If you take him as a man, you are a beast. Worship your Guru and bow to him with reverence. Guru is God. A word from him is a word from God. He need not-teach anything. Even his presence or company is elevating, inspiring, and stirring, His very company is self-illumination. Living in his company is spiritual education. Read the Granth-saheb (the holy scripture of the Sikh religion). You will come to know the greatness of the Guru. Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your human ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul, is fit to be worshipped and revered. Guru is the Moksha-dvara (door to liberation). He is the gateway to the transcendental Truth-Consciousness. But, it is the aspirant who has to enter through it. The, Guru is a help, but the actual task of practical Sadhana (spiritual practice) falls on the aspirant himself. THE NEED FOR A GURU For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even an illumined soul alone can enlighten another soul. Some do meditation for some years independently. Later on, they actually feel the necessity of a Guru. They come across some obstacles in the way. They are unable to know how to obviate these impediments or stumbling blocks. Then they begin to search for a Master. Only the man who has already been to Badrinath will be able to tell you the road. In the case of the spiritual path, it is still more difficult to find your way. The mind will mislead you very often. The Guru will be able to remove pitfalls and obstacles, and lead you along the right path. He will tell you: “This road leads you to Moksha (liberation); this one leads to bondage”. Without this guidance, you might want to go to Badrinath, but find yourself in Delhi! The scriptures are like a forest. There are ambiguous passages. There are passages which are apparently contradictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross-references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings. A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects. The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world. Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for, such great men are the anomalies of spiritual life, and not the common normality. They come into existence as spiritual masters as a result of the intense service, study, and meditation practised in previous births. They had already studied under the Guru. The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby. Some teachers mislead their aspirants. They say unto all: “Think for yourself. Do not surrender yourself to any Guru”. When one says, “Do not follow

Universal Prayer O Adorable Lord of Mercy and Love !Salutations and prostrations unto Thee.Thou art Omnipresent, Omnipotent and Omniscient.Thou art Existence-Consciousness-Bliss Absolute.Thou art the Indweller of all beings. Grant us an understanding heart,Equal vision, balanced mind,Faith, devotion and wisdom.Grant us inner spiritual strengthTo resist temptation 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.