Introduction The first part of this booklet an abridged version of a booklet titled ID: 820020
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Japa Mantra
Japa Mantra Meditation E U L G J H G Y H U V L R Q R I µTwo Talks on Japa Mantra 0 H G L W D W L R Q ¶ given E \ 3z M \ D U] 6 YE P] ' D \E Q D Q G D 6 D U D V Y D W] ( G L W H G X Q G H U W K H J X L G D Q F H R I U] 6 YE P] 9E J] E Q D Q G D 6 D U D V Y D W]Press Introduction The first part of this booklet an abridged version of a booklet titled µ 7 Z R 7 D O N V 2 Q - D S D 0 D Q W U D 0 H G L W D W L R Q ¶, which was first published by W K H U L * Da J D G K D U H YE U Trust in 1992. The original publication was E D V H G R Q W Z R O L Y H G L V F R X U V H V J L Y H Q E \ W K H J U H D W 9 H GE Q W L F E FE U \ D 3z M \ D U] 6 YE P] ' D \E Q D Q G D 6 D U D V Y D W] D W W K H $ U D 9 L G \E * X Uz N X O D P L QSaylorsburg, PA, USA, during a three-year residential course in 9 H GE Q W D. It is unknown precisely when this two-part talk was given. It is an analysis of the psychology of japa mantra meditation and its positive impact on an undisciplined mind. W L V W K H H G L W R U ¶ V R S L Q L R Q W K D W J U H D W O L Y H G L V F R X U V H V G R Q R W Q H F H V V D U L O \ make for good publications without considerable editing. 3z M \ D 6 YE P] M] ¶ V L Q W H Q W L R Q V K D Y H W R W K H E H V W R I R X U D E L O L W L H V U H P D L Q H G intact. However, words, sentences and even entire paragraphs have been rearranged or omitted from this version for the sake of creating a more linear, cohesive booklet on the subject of japa meditationWe sincerely bow in great respect to 3z M \ D 6 YE P] M] D Q G D V N forgiveness in the case of any errors in this text. The responsibility for errors, if any, lies with the editors and not with 3z M \ D 6 YE P] M] It is our greatest wish that this collection of discourses profoundly bless the reader with a greater insight into the practice of japa mantra meditation, and the functioning of the mind. & R P S L O H G D Q G H G L W H G X Q G H U W K H J X L G D Q F H R I U] 6 YE P] 9E J] E Q D Q G D 6 D U D V Y D W]Japa Mantra MeditationThe practice of japa meditation involves the repetition of a wordshort sentence, or longer phrase which mirrors an aspect of the Lord/. One way of unfolding the meaning of the word japa is W R E U H D N L W L Q W R W Z R µ U R R W V ¶ µ - D ¶ P D \ be unfolded to mean µ W K D W Z K L F K puts an end to the cycle of death and rebirth ¶ D Q G µ S D ¶ µ W K D W Z K L F K removes or destroy V D O O L P S X U L W L H V D Q G R E V W U X F W L R Q V ¶ In this mannerjapa mantra meditation is an indirect means for gaining liberation (moka). 1 The Unpredictability Of Thoughts Contrary to popular belief, one can only process one thought at any J L Y H Q P R P H Q W : K D W R Q H ¶ V next W K R X J K W Z L O O E H L V D Q \ R Q H ¶ V J X H Vs, but when it does arrive, it will have done so because of some form of logic associating it to the present thought. This connection may me incidental or it may be direct. Yet, the next thought itself is never predictable. Even now, I cannot predict what my next thought might be. My intention is to discuss japa, and I am doing so. Yet, the present thought and accompanying words now arriving were not known to me just a moment ago. BMW Thinking Suppose you see a BMW on the road which draws your attention. R X U Q H [ W W K R X J K W P L J K W E H ³how can I get one? And then your next thought V P L J K W E H ³a person at work just bought one/how can she afford such an expensiv H F D U " O D V W \ H D U V K H G L G Q ¶ W H Y H Q K D Y H D job/her husband must have a lot of money/I wish my husband
came I U R P D Z H D O W K \ I D
came I U R P D Z H D O W K \ I D P L O \ Z K H Q , J R W P D U U L H G , G L G Q ¶ W E R W K H U W R W K L Q N about money or my future... 7 K L V V H T X H Q F H R I W K R X J K W V µ K D S S H Q H G ¶ because you saw a BMW. They do follow a certain logic, yet this particular line of thinking is only one of an infinite number of S R V V L E O H W K R X J K W S D W W H U Q V + H U H ¶ V another possible scenario: You see a BMW on the road which draws your attention. Your next thought P L J K W E H ³how can I get one? And then your next thoughts might E H ³the German people are so industrious/even though their country was devastated during World War II, their economy quickly rebounded/they produce the best scientific equipment in the world... The external stimulus or trigger for both of these thought patterns was you seeing a BMW on the road , Q µ % 0 : W K L Q N L Q J ¶ W K H F R Q Q H F W L R Q E H W Z H H Q W K R X J K W V L V Q R W D conscious one. The next thought may be about an \ W K L Q J ³the BMW badge is different/it is Q R W O L N H W K H 0 H U F H G H V E D G J H « ´ Having a thought about the Mercedes badge gives rise to a thought about a 2 star ³my astro O R J L F D O V L J Q L V Q R W I D Y R U D E O H « ´ This movement from R Q H W K R X J K W W R W K H Q H [ W L V µ O L V W O H V V ¶ W K L Q N L Q J , W L V Dn unconscious meandering of thoughts in which there is no direction. This is what an undisciplined mind does. Restlessness Requires A Buildup / L V W O H V V W K L Q N L Q J O H D G V W R µ E X L O G X S ¶ ¶ V W K R X J K W V µ E X L O G X S ¶ in a listless mind which increases restlessness. Without this buildup, one will never become restless. The problem is that this buildup is not something that we do consciously. It simply gets µ E X L O W X S ¶ O L N H D Z D O O building itself. Suppose you have a pile of bricks spontaneously assemble into a wall. You would probably consider this event a miracle. Yet, one does not consider µ P H Q W D O ¶ E X L O G X S a miracle because it seems to be the normal state of the mind. However, ia miracle because it just happens 7 K D W R Q H ¶ V thought buildup builds itself, and that one has no say over this process, is truly amazing. There is a feeling of helplessness regarding the process of mental buildup. Some event (either internal or external) triggers buildup. It may be hormones W K H Z H D W K H U V R P H R Q H ¶ V O R R N L Q Gigestion, a frown, or any number of infinite possibilities. Any seemingly innocuous event may have a dramatic effect on potential buildup. Particularly problematic in terms of buildup are events that one has resistance to. Any event that one has resistance to can start a chain of events leading to buildup, and this process can go on accumulating over an entire day, a week, a month or longer. Restlessness requires a buildup to which I, myself, am not conscious ; yet this buildup is mine and mine alone. I do not look upon it as distinctly different from myself. I see myself fuming and do not know what to do about itI have to do something cause, although I am not conscious of its construction, I happen to be completely consumed by it. I am unable to keep track of this thought-thought, brick--brick buildup, because my whole approach toward thinking has been BMW-thinking; unconscious, associative, listless and non-directed. 3 The Beginning Of Thoughts It would be a great disservice to a student if I were to simply advise K H U W R V W R S W K L V W \ S H R I W K L Q N L Q J D Q G M X V W µ Q L S L W L Q W K H E X G ¶ Z L W K R X W offering some kind of technique to make this bud-nipping possible. In BMW-thinking, the thought appears as a fully-bloomed flower. B W K H W L P H µ , ¶ E H F R P H µ
D Z D U H ¶ R I L W W K H W K
D Z D U H ¶ R I L W W K H W K R X J K W has transformed into a massive jungle and the process of buildup has begun. BMW-thinking L V Q R W V R P H W K L Q J W K D W µ E X G V ¶ D Q G F D Q W K H Q E H µ Q L S S H G ¶ The very manifestation of BMW-thinking is its association with µ , ¶ Without L W V D V V R F L D W L R Q Z L W K µ , ¶ W K H O L V W O H V V W K L Q N L Q J W K D W O H D G V W R buildup would not begin. This type of mechanical thinking, D V V R F L D W H G Z L W K µ , ¶ K D V Q R µ K L V W R U \ ¶ ,may come from childhood experiences or a behavior that we picked up from our parents, (which may mean that they picked it up from their parents, and so on). If that is so, then this kind of habitual thinking pattern is beginning-less; having no genesis. There is no question about my lack of awareness regarding W K H µ I L U V W ¶ W K R X J K W, because I have come absorbed by the process of thinking itself. I have become the thought and the thought has become me. Thus, we return to the advice of nipping it in the bud and realize that such advice is meaningless, and will only create more mental dysfunction and glt in response to W K H V W X G H Q W ¶ V V H H P L Q J L Q D E L O L W \ W R µ F R Q W U R O ¶ K H U thoughts. Learning About The Mind We have never been properly instructed regarding the functioning of the mind. We only know that we are subjected to a particular type of thinking. If we were lucky, we had some intellectual discipline taught us in school which has given us the capacity for logical thinking. Through this practice, we may have developed some mental discipline, but neither do we understand it as a technique, nor do we utilize it as one.4 The Chant And The Interval There is a tree in India called the areca palm which produces the betel nut. The areca palm is similar to a coconut palm in that its trunk is very thin and fibrous and tapers at the top. By looking at the tree, one may deduce that it would not bend, even if one climbed it to the top. But that is not the case. It may be surprising to learn that the person who climbs an areca palm tree to gather the berries at the top does not need to descend and then climb another areca palm for more fruit. Instead, to reach the closest tree, one simply bends the tree top one is sitting in Z L W K R Q H ¶ V E R G \ Z H L J K W , Q W K L V way, one can move directly from tree-top to tree-top without ever descending. This is exactly what we do in BMW-thinking. We are constantly walking the tree-tops without ever grounding ourselves. The coconut palm does not bend like the areca palm. A coconut-picker must descend to the ground before climbing the next tree. Japa is like this. One descends to the ground; not after a length of time, but immediately. The phrase is chanted and, like harvesting coconuts, one descends. One chants and immediately descends; chant/descend F K D Q W G H V F H Q G F K D Q W G H V F H Q G « ¶ ' X U L Q J W K H S U D F W L F H of japa, being aware of the interval, the climbing down, is as important as the chant itself. Japa As A Technique When practicing japa, one has made a commitment as to which thought will be entertained next. When some other thought arises, it is clear that one has gone off the track. The practice of japa may incorporate one word, a short sentence, a section from one of the Vedas or even an entire Veda. However, for the practice to even be considered japa, the utterance must be something that is repeated. ( [ H U F L V L Q J R Q H ¶ V Z L O O L V D Q H V V H Q W L D O D V S H F W R I japa. If I choose to repeatedly chant a word or a sentence for a length of time, I have a technique in hand which will give me a greater insight into the workings of the mind. something other than the chant manifests, 5 I know that this is not intended, and I bring t
he mind back to the intended thought. In
he mind back to the intended thought. In the process, I then learn, even outside the context of japa, how to dismiss unwanted thoughts and retain the thought I have chosen to entertain. This is an important benefit of japa as a technique. As one explores the technique of japa, one is strongly urged to see the mind through the lens of compassion; that when one speaks of W K H µ P L Q G ¶, one is speaking about the whole person. The mind is not D µ Z K L S S L Q J E R \ ¶ Q R U L V L W W R E H µ P D Q L S X O D W H G ¶ L Q D Q \ Z D \ W K D W F U H D W H V D J L W D W L R Q 7 K H µ J R D O ¶ R I M D S D L V W R D F K L H Y H P H Q W D O P D V W H U \ W R E H D E O H to wield the mind with prayerful attention. The Interval Between Thoughts The advantage of using the technique of repetition is that one will become more aware of the interval between two successive, yet alike thoughts. In BMW-thinking R Q H ¶ V P L Q G L V O L V W O H V V Z L W K Q R specific occupation or focus. The mind moves aimlessly from one thought to another. This type of thinking is like trying to pick up a single, very thin, cooked noodle from a pot of cooked noodles. If one tries to pick up only one noodle, one cannot help but find it associated with other noodles. Similarly, the whole occupation of listless thinking seemingly becomes a single, unbroken thought, even though there are actually many thoughts strung together. BMW is the brand name of a vehicle and Germany the name of a country. Because of the direct sequential link between these two different thoughts, the potential space between them does not manifest However, there is a potential space between two sequential, yet alike thoughts. Repeating a given chant avoids this direct sequential linking of different thoughts, which allows the spaces between them to become evident. This happens because there is no difference between one chant and the next. Each chant is a complete unit. Therefore, one becomes aware of the fact that there is a period (meaning both a momentary pause and a punctuation mark which denotes the stopping a sentence6 E H W Z H H Q W Z R F K D Q W V µ F K D Q W S H U L R G F K D Q W S H U L R G F K D Q W periodThere are no commas, only a period; a full-stop. Peace In The Mind There is a pause in mental activity between two alike thoughts; an interval, without I R U P R U V K D S H 7 K L V L V Z K D W Z H F D O O µ S H D F H ¶ R U µ V L O H Q F H ¶ There is no thinking in this silence because there is no particular thought form being manifestedWe believe that peace is something that we have to work for. Many will directly ask for it. Because the nature of an undisciplined mind seems to be listlessness and restlessnesswe have led ourselves to believe that peace is a µ V W D W H ¶ Zhich has to be diligently cultivated. An Occupation For The Mind , R Q F H P H W 6 YE P] 5E P Dyya. He was originally a yogi and then became a disciple of Ramac D 0 D KEwi. I could sense that he was a person who was at peace with himself. By that time in my life, I had P D G H P \ F R P P L W P H Q W W R 9 H GE Q W D $ W W K H V D P H W L P H, I had a lot of conflicts regarding that F R P P L W P H Q W , Z H Q W W R 6 YE P] 5E P Dyya in an effort to resolve these conflicts. He never talked much, but he said R Q H W K L Q J W K D W U H D O O \ K L W K R P H ³For restlessness, one has to work a lot. ) R U S H D F H Z K D W L V W K H U H W R G R " ´ After making these statements became very quiet, which had a profound effect on me. I can give the mind a meaningful occupation wherein BMW-thinking O L V W O H V V W K L Q N L Q J D O V R F D O O H G µ F K D L Q ¶ W K L Qking) is broken. This, in turn, may reveal a great truth about myself; that
I am the silencethe peace, that is in-a
I am the silencethe peace, that is in-and-through all thoughts. can see how restlessness requires buildup, whereas peace is naturalfor which we need do nothing. One creates restlessness. Peace is our very nature. In japa, one deliberately chooses a thought W R µ H Q W H U W D L Q ¶. Because one has a will, one has the ability to make this choice. One becomes W K H µ D X W K R U ¶ of that given thought. A specific thought is manifested because has been chosen. However, t silence that is 7 µ U H Y H D O H G ¶ L Q W K H V S D F H V E H W Z H H Q W K H V H W K R X J K W V L V Q Rt created by you. In truth, silence is the basis for all thought. The Nature Of Thought And Silence Absence of thought is generally understood to be something µ D F K L H Y H G ¶ 7 R W K L V H Q G W K R X J K W P D \ E H V X S S U H V V H G or negated by certain disciplines, such as the practice of breath control. It is difficult to think during the retention of breath. I challenge you to try it. Hold your breath and try to think. It is very difficult. The thought that will predominate will be the one regarding the need for taking a breath. 7 K H V W X G H Q W R I 9 H GE Q W D L V Q R W L Q W H U H V W H G L Q manufacturing the D E V H Q F H R I W K R X J K W 7 K H V W X G H Q W R I 9 H GE Q W D L V L Q W H U H V Wed in understanding the nature of thought and the nature of silence. As the thought arrives and d H S D U W V R Q H R E V H U Y H V W K H µ Q D W X U H ¶ R I W K H W K L Q N H U W K H µ Q D W X U H ¶ R I W K H W K R X J K W D Q G W K H µ Q D W X U H ¶ R I W K H V L O H Q F H itself. The Mind As A Dancer In the chapter of the 9 H GE Q W L F W H [ W µ 3 D x F D G D L ¶ * the mind is likened to a dancer on a stage. The dancer performs a variety of aesthetic sentiments; love, helplessness, anger, cruelty, wonderment, fright. The light which illumines the stage also illumines the dancer as she portrays these sentiments. As she exits the stage, the light remains, illuminating the bare stage. The light L W V H O I L V Q R W D µ G R H U ¶ D Q G F H U W D L Q O \ Q R W D Q µ H Q M R \ H U ¶ R I W K H G D Q F H , O O X P L Q L Q J W K H V W D J H L V Q R W W K H µ M R E ¶ R I W K H O L J K W 7 K H Q D W X U H Rf light is W R L O O X P L Q H D Q G W K D W L V Z K D W L W µ G R H V ¶ 7 K H Y H U E µ L O O X P L Q H ¶ L Q Y R O Y H V Q R action or motive on the part of the light. Similarly, what remains after a tho X J K W H [ L W V L V µ L O O X P L Q H G ¶ V L O H Q F H M X V W O L N H W K H µ L O O X P L Q H G ¶ stage after the dancer has exited. D N D '] S D 3 U D N D U Dc8 I Am Silence What I experience, or am aware of between two thoughts, is silence. Thoughts arrive and thoughts depart. Before the arrival of the thought I am silence. After the departure of the thought I am silence. I am silence first and I am silence last. Therefore, in spite of thoughts, I am silence. The practice of japa does not give me this knowledge. Yet, by doing japa, I create a situation wherein something that is understood by me is understood more clearly; the derstanding that my very nature is silence. Nipping Thought In Its Bud By practicing the technique of japa mantra meditation, one actually O H D U Q V K R Z W R µ Q L S D W K R X J K W L Q L W V E X G ¶ % \ E H L Q J D Z D U H R I W K H interval between thoughts, one gains the capacity to actually µ R E V H U Y H ¶ D W K R X J K W D V L W D U U L Y H V W K H U H E \ J L Y L Q J R Q H W K H D E L O L W \ W R X V H free will in either choosing to entertain the thought or not. Sound As Technique A common practice among many meditators in the West is to chant special syllables as a f
orm of invocation; so- F D O O H G E]
orm of invocation; so- F D O O H G E] ME Naras. For H [ D P S O H U]] K U]], ai] H W F 7 K H V H E] ME Naras are traditionally invoked for the purpose of meditating on a particular deity. The P L Q G Z L O O Q D W X U D O O \ K D Y H D Q R F F X S D W L R Q Z K H Q W K H V H E] ME Naras or any other one-syl O D E O H µ Z R U G ¶ V X F K D V 5E P R U \E]) are chanted. Because the chant is repetitive, BMW-thinking is eliminated. That any sound will work as a technique for relaxation was demonstrated by a scientist using a meaningless sound while observing changes in her subjects various physiological functions. While the subjects chanted this sound, their heart rates and breathing rates slowed significantly. These findings are not surprising, as the subjects were sitting quietly, their minds occupied with the repetition of the meaningless sound. Had their thoughts focused on some personal problem, there 9 is no doubt that their physiological functions would have become agitated. Based on the results of this study, the scientist wrote a paper in which she concluded that a special chant or mantra is not required to relax the mindthat the repetition of any sound, even a meaningless one, could produce the benefits she had observed. As a technique, any sound that is repeated will work if the goal is simply relaxation. And for some time the body and the mind will be quieter. Yet, over a longer period of time, one may become aware that one is sitting and chanting a meaningless sound and lose interest in the practice. A Meaningful Chant If a sound that is chanted has no meaning, it will only serve as a technique ¶ , Q W K H V D P H Z D \ D Q \ Z R U G chanted will also only be a µ W H F K Q L T X H ¶ 1 H L W K H U R I W K H V H techniques are japa. A meaningless sound will remain meaningless and lack impact. A random word wilalso lack impact and will only generate thoughts relating to that word. A Name For The Lord For this discipline to actually be called japa, a special word or set of words is required for repetition; a mantra. A mantra will be a word or set of words that does not represent any specific material object. One chooses a mantra (or has one chosen for oneself) that represents the entiret \ R I µ F U H D W L R Q ¶ 7 K L V L V K R Z D P H D Q L Q J I X O word becomes truly meaningful and all-inclusive. Within a mantra, all words are included; all worlds are included; all languages are included; all objects, peoples, places are included. Traditionally the words of the mantra Z L O O Y D U \ E X W L Q R Q H ¶ V P L Q G W K H Z R U Gs chosen will stand for everything. *E \ D W U] 0 D Q W U DAny action that one undertakes should be meaningful. One need not know the entire meaning of a mantra; one only needs to be aware that the mantra has meaning. In India, it is quite common for a child to be initiated into a mantra called GE \ D W U] : K H Q , Z D V L Q L W L D W H G L Q W R W K H *E \ D W U] as a young boyI was not told its full meaning. I was only told that it was a prayer, asking the Lord for a bright mind, and that if I repeated it, my mind would become bright. *E \ D W U] L V D 9 H G L F 6 D Q V N U L W S U D \ H U W R / R U G 6z U \ D W K H V X Q 6z U \ D represents the all- N Q R Z L Q J / R U G Z K R P D N H V R Q H ¶ V P L Q G E U L O O L D Q W 7 K L V L V D O O , Z D V W R O G $ Q G D O W K R X J K , Z D V Q R W J L Y H Q W K H P D Q W U D ¶ V H Q W L U H meaning, to me it was meaningful enough because it was a prayer. Only later would I gain a full appreciation for this particular mantra. & K D Q W L Q J W K H *E \ D W U] V H U Y H V as a discipline, helping a child to learn how to prayerfully manage her mind. It works because,
as the child F K D Q W V W K H P D
as the child F K D Q W V W K H P D Q W U D W K H F K L O G ¶ V P L Q G Z L O O wander. The child is then instructed to bring the mind back to the mantra, thereby learning how the mind functions. At an early age the child will gain insight into how the mind works. This is not an ordinary habit for a young person, or for that matter, any person to acquire. Chants And Mantras There are Vedic words that are sometimes chanted which are not P D Q W U D V µ V R ¶ K D] « V R ¶ K D] « V R ¶ K D] « ¶ 7 K L V µ Z R U G ¶ P H D Q V µ + H-I-: µ + H ¶, referring to the Lord. Nowhere in the scriptures does it say that V R ¶ K D] is a m D Q W U D 6 R ¶ K D] is a fact. It is a sentence to be under V W R R G , W K D V W K H V D P H P H D Q L Q J D V µ W D W W Y D P D V L ¶ µ W K D W-you-are ¶ , I \ R X D U H W K H / R U G D Q G W K H / R U G L V \ R X then there must be some non-difference or commonality between you. Since the differences are obvious, one need not inquire into them further. It is the non- G L I I H U H Q F H W K D W R Q H Q H H G V W R µ N Q R Z ¶ 8 Q G H U V W D Q G L Q J Whis non-difference is the subject matter R I 9 H GE Q W D Mastery Over The Mind Japa mantra meditation is a tool which enables one to negate a distracting µ L P S U R S H U ¶ W K R X J K W by deliberately replacing it with a chosen thought. Japa gives one an opportunity to eliminate BMW-thinking, to stop the cycles of buildup, and become more aware of the interval, the silence, between thoughts. Japa is helpful in gaining mastery over the mind. Over a period of time, once a person has made the commitment to the discipline of mentally repeating a given mantra D S H U V R Q ¶ V P L Q G will automatically go to that mantra whenever it is free to do so. Just as water cascading down a mountain slope will create new ravines, a Q H Z µ W K L Q N L Q J track is created toward which the mind will repeatedly be drawn. Japa meditation becomes a way of keeping the mind meaningfully occupied. Therefore, japa is a useful and prayerful activity. The mind comes to a place of composure; of equilibrium. One understands that all mental distractions and agitations are transitory. One is not dominated by listless thinking which will, inevitably lead to buildup. A mind that understands this has depth and tranquility. Japa Is A Mental Prayer: A Conclusion Japa mantra meditation invokes the Lord/. It is neither a meaningless sound, nor does it denote a particular object. Only when the repetition of a mantra becomes mental prayer to the / R U G \ Y D U D L V W K H G L V F L S O L Q H F D O O H G M D S D - D S D L V U H F R J Q L ] H G D V D Qindirect means for gaining liberation because it destroys all obstructions and impurities, thereby preparing the mind of the G H Y R W H H I R U µ N Q R Z O H G J H ¶, Z K L F K L V µ O L E H U D W L R Q ¶ Japa is very effective when practiced in conjunction with the study of 9 H GE Q W D ( Y H Q µ R X W V L G H ¶ R I 9 H GE Q W D W K H S U D F W L F H R I M D S D L V E H Q H I L F L D O in that it gives mind a purposeful occupation. In Chapter Ten, Verse 25, R I W K H % K D J D Y D G *] WE / R U G .wca says, There are many forms of rituals and many means through which I am invoked, but among them all, I am japa \ D M xE QE] japa- \ D M x R ¶ V P LJapa A Practical Handbook Compiled and edited under the guidance of U] 6 YE P] 9E J] E Q D Q G D 6 D U D V Y D W]Introduction Japa is a Sanskrit word which means, depending on context, µ U H S H W L W L R Q ¶ R U µ V S H D N L Q J X Q G H U W K H E U H D W K ¶ , W L V G H U L Y H G I U R P W K H U R R W G KE W X M D S µ W R V R I W O \ U H S H D W ¶ , W L V D V S L U L W X
D O G L V F L S O L Q H VE G K D
D O G L V F L S O L Q H VE G K D Q D W K D W L V K L J K O \ U H J D U G H G L Q 9 H GE Q W D E H F D X V H L W K H O S V W R F R Q G L W L R Q W K H -sense-mind complex in preparation for what is known as Self- L Q T X L U \ M xE Q D-yoga). The practice of japa mantra meditation is mentioned in numerous Vedic and non-Vedic texts; most notably the Aita U H \ D % UE K P Dcv J Y H G D W K H D W D S D W K D % UE K P Dca (Yajurveda) and the Uddhava *] WE 13:34), which lists japa as the second niyama*out of eleven. The practice of japa L V U H F R P P H Q G H G I R U D O O V W X G H Q W V R I 9 H GE Q W D E H F D X V H L W L V D S U D F W L F D O D Q G S R Z H U I X O V S L U L W X D O VE G K D Q D 2 Q H V L P S O \ sits in a comfortable position and softly repeats one of the many Q D P H V R I * R G \ Y D U D R Q H K X Q G U H G D Q G eight times using a rosary PE OE It may seem easy, but developing a deep, daily, disciplined japa practice takes a fair amount of dedication. Once japa is abiding L Q R Q H ¶ V G D L O \ O L I H W K H S U D F W L F H E H F R P H V V H F R Q G Q D W X U H At the outset, it is recommended that one make a firm commitment to a daily practice of at least one round (108 repetitions) for 48 consecutive days (one maalam). If, at the end of that time one has seen a change in behavior, attitude, and/or mental activity (for the better), then it will hopefully be clear to the student that the discipline has value. Over time, a dedicated japa practice, combined with other spiritual VE G K D Q D V S H U I R U P H G Z L W K W K H D W W L W X G H R I J U D W L W X G H I R U W K H-infinite-given, will have sufficiently prepared the spiritual seeker for the practice of Self-*A niyama is a spiritual discipline which is cultivated with a deep appreciation of, D Q G J U D W L W X G H I R U * R G ¶ V \ Y D U D ¶ V L Q I L Q L W H * U D F H Japa Mantra Exploration One There is no japa meditation without some form of sacred utterance (mantraActually, µ M D S D P D Q W U D ¶ is a misnomer. There are no mantras which are used specifically for the practice of japa. One may choose any mantra for the practice of japa, with the understanding that the mantra itself is explicitly a name of God/\ Y D U D, that the mantra be memorized and that one chants the mantra for at least one round of 108 repetitions for every sitting. may U H T X H V W D S H U V R Q D O P D Q W U D I U R P R Q H ¶ V W H D F K H U for the purpose of japa meditation. The student may approach the teacher with humility and a strong desire for gaining knowledge. If the teacher says yes, then a simple initiation ceremony is performed and the mantra is given to the student. What makes this blessing so powerful is that the teacher who performs the initiation has gained complete mastery S X U D F D U Dcam siddhi) in the mantra. This means that the teacher has chanted this mantra consciously (not mechanically), and with deep devotion and gratitude to the \ Y D U D, a total of 100,000 repetitions for each syllable (akara) in the mantra. For example, for the practitioner to gain S X U D F D U Dc siddhi, a ten-syllable mantra would require one million prayerful repetitions. P X U D F D U Dcam siddhi blesses the practitioner with the ability to neutralize reactions by simply thinking the mantra E Q W D Ywtti). This brings the devotee up, and will not only reduce the frequency of reactions but will also decrease the intensity and reduce the recovery time from these reactions. It is also recommended that the mantra which is given remain private between the teacher and the student. This is a beautiful H [ S U H V V L R Q R I W U X V W D Q G J U D W L W X G H W R R Q H ¶ V W H D
F K H U D Q G K L J K O \ U H F
F K H U D Q G K L J K O \ U H F R P P H Q G H G I R U D O O V W X G H Q W V R I 9 H GE Q W D Once the student is given the mantra, it is strongly recommended that she perform 1000 repetitions of the mantra within the next 24 hours, and at the very minimum, 108 repetitions of the mantra daily for the next 48 days. - D S D 1E P D Japa is a repetition of a complete mantra L Q W K H I R U P R I R Q H R I * R G ¶ V infinite number of names. God, in the Vedic world-view is not some bearded fellow sitting away from us in heaven, judging our every D F W L R Q U H D G \ W R F D V W X V L Q W R µ K H O O ¶ I R U H Y H Q W K H V P D O O H V W L Q I U D F W L R Q (because he loves us). T K H 9 H G D V µ V H H ¶ W K H / R U G \ Y D U D D V L Q I L Q L W Hintelligent-order being; the non-separate knowledge- and material- F D X V H R I W K H X Q L Y H U V H 7 K H / R U G \ Y D U D L V E R W K L P P D Q H Q W D Q G transcendent, and may be personified by any and all objects within space-time (from the Higgs boson to galactic clusters). If God can assume y and all forms, then D O O Q D P H V QE P D I R U P V D Q G I X Q F W L R Q V D U H * R G ¶ V D O R Q H In japa mantra meditation, one invokes W K H Q D P H QE P D W R J H W W R W K H Q D P H G QE P L W K H / R U G \ Y D U D However, D M D S D QE P D P X V W F R P H I U R P W K H E V W U D V F U L S W X U H 7 K H V Hscriptural names are symbolic Vedic and Puraic sacred mirrors, reflecting \ Y D U D ¶ V Y L U W X R X V T X D O L W L H V L Q D E V R O X W H P H D V X U H \ D G E KE Y D] tad bhavati ³ $ V R Q H Z R U V K L S V V R R Q H E H F R P H V ´ - D S D 0E OE 0E OE is the Sanskrit word for rosary or garland. Traditional O \ PE OE V have 108 small beads (shorter japa PE OE V P D \ K D Y H N Dcta), or 27 beads). If one adds up the numerals in each of these numbers, the result is 9. The number 9 happens to be a very powerful number L Q W K H F R Q W H [ W R I 9 H GE Q W D, symbolizing completeness. In addition to W K H D O U H D G \ P H Q W L R Q H G µ F R X Q W L Q J ¶ E H D G V H D F K PE OE will have one larger bead called a meru (head; upper-most; axis-mundi/center point of the universe). Only the small beads are actually used for F R X Q W L Q J W K H U H S H W L W L R Q V R I W K H P D Q W U D R Q H µ U R X Q G ¶ R I W K H PE OE E H L Q J 108 repetitions. + L Q G X PE OE V D U H W U D G L W L R Q D O O \ P D G H R X W R I U X G UE N D V H H G V W K H µ H \ H V R I 5 X G U D ¶ L Y D , W L V U H F R P P H Q G H G W K D W R Q H K D Y H D PE OE D V V H P E O H G to specific D W L R Q E \ D Q H [ S H U L H Q F H G PE OE-maker. 0 D Q \ R U W K R G R [ + L Q G X V Z L O O Q H Y H U D O O R Z W K H PE OE to touch the ground or let people outside the immediate sagha touch it. They will cover W K H PE OE L Q D V S H F L D O F O R W K V D F N Z K L O H S U D F W L F L Q J M D S D and will store W K H PE OE L Q W K H V D P H F R W W R Q V D F N Z K H Q Q R W L Q X V H 7 K H \ Z L O O D O P R V W Q H Y H U F R X Q W R Y H U W K H P H U X E X W Z L O O I O L S W K H PE OE D I W H U W K H bead is counted to begin the next round. Traditionally, the PE OE is worn with the meru in the top-most position behind the neck. Japa PE OEs are very personal and sacred objects and should stay F R Y H U H G H Y H Q Z K L O H E H L Q J µ Z R U Q ¶ 0E OEs generate reverence in the student by being a type of sanctified jewelry, and are worn as
an H [ S U H V V L R Q R I R Q H ¶
an H [ S U H V V L R Q R I R Q H ¶ V G H Y R W L R Q W R W K H / \ Y D U D. Japa and VolumeThere are three gradations regarding volume in the context of japa meditation YE F L N D X SE] X D Q G PE Q D V D Almost all first-time japa practitioners start with YE F L N D M D S D; the chanting of the mantra out loud. It is much easier to stay with the practice when chanting the mantra in this way. It is important to practice YE F L N D japa with clear enunciation in order to deepen the practice in preparation for X SE] japa. E] japa is done with repetitions of the mantra actually muttered; an almost sub-vocal whisper so that even someone close to the practitioner will have difficulty deciphering what is being chanted. ( Y H Q W K R X J K W K H µ F K D Q W L Q J ¶ L Q X SE] japa is whispered, the pronunciation should be explicitly clear and exact. The most difficult of the three practices mentioned in the Vedas is E Q D V D M D S D, which completely mental in nature; the mantra E H L Q J µ F K D Q W H G ¶ R Q O \ L Q W K H P L Q G 0E Q D V D M D S D is also the most difficult of the three levels of volume because of the challenge ochanting ove the noise generated by a frenetic, undisciplined . ME Q D V D M D S D is performed only on the thought level and has no connection to the breath or throat. It takes a tremendous amount of concentration and focus to practice this type of japa, and it should be studied under the guidance of a traditional teacher of Vednta. Japa is predominantly a sound-focused V S L U L W X D O S U D F W L F H D E G D S U D GEnam). During the course of japa meditation, one does not I R F X V R Q D Q \ V S H F L I L F µ P H D Q L Q J ¶ R U L Q G X O J H L Q V R P H W \ S H R I visualization practice. However, during the practice, the student will pay as much attention to the silence between the mantras as to the µ F K D Q W L Q J ¶ R I W K H P D Q W U D L W V H O I - D S D D V D Q DGetting the most out R I R Q H ¶ V M D S D S U D F W L F H E H Q H I L W V I U R P D S U R S H U place and time; early morning while the stars are still clearly visible E U D K P D P X Kz U W D L V D Q excellent time to practice japa. However, the student is encouraged to practice japa at any time. It is also important as to how one occupies that space. A seated position I D F L Q J R Q H ¶ V D O W Dr is preferable. The choice R I E V D Q D O L W H U D O O \ µ V H D W ¶ is up to the practitioner. $ Q \ E V D Q D Z K L F K W K H S U D F W L W L R Q H U L V D E O H to sustain for at l H D V W P L Q X W H V R Q H P X Kz U W D L V U H F R P P H Q G H G cross-legged postures being the preference. One need not assume the lotus position; comfortably seated in a chair with the back in a Q H X W U D O µ 6 ¶ F X U Y H D Q G W K H K H D G E D O D Q F H G D Q G O H Y H O R Q W R S R I W K H V S L Q H is perfectly acceptable. The posture should be stable and firm; the environment clean, with ample pure drinking water available. µD V D Q D ¶ D O V R K D V W K H L P S O L H G P H D Q L Q J R I µ V H W D Q G V H W W L Q J ¶ , Q W K H F R Q W H [ W R I M D S D D µ V H W ¶ L V D Q H Q Y L U R Q P H Q W W K D W K D V E H H Q µ F R Q V W U X F W H G ¶ to facilitate relaxation and inner observation. To this end, a G H G L F D W H G Sz ME room is strongly recommended. Setting means the time and condition that the environment is set within. The Vedas speak of settings that will potentiate (enhance) certain spiritual practices; for example, during an eclipse of the sun or eclipse of the P R R Q R U Q H D U D E R G \ R I Z D W H U 7 K H V H V H W W L Q J V Z L O O J L Y H R Q H ¶ V M D S D S U
D F W L F H µ P D Q W U D E N D U
D F W L F H µ P D Q W U D E N D U D Q D D N W LA ¶ D W H Q-fold increase in the power of the practice. These favorable settings include the presence of water, W K H S U H V H Q F H R I I L U H W K H S U H V H Q F H R I N X D J U D V V (recommended by Lord Kwca in the Bh D J D Y D G *] WE D V R Q H R I W K H P D W H U L D O V to sit on for meditation) and/or the presence of crystals. A traditional temple is also considered a favorable setting.Japa: 1 L F D \ D 6 D] N D O S D $ E K \E V D 2 Q H ¶ V U H V R O Y H W R S U D F W L F H M D S D P D Q W U D P H G L W D W L R Q L V F D O O H G Q L F D \ DFor example, one may make a commitment, that over the next 48 G D \ V R Q H ¶ V U H V R O Y H Z L O O E H W R Z D N H H Y H U \ P R U Q L Q J D W D Q G S H U I R U P V L [ U R X Q G V R I M D S D P D Q W U D P H G L W D W L R Q 7 K L V Z R X O G E H R Q H ¶ V µ Q L F D \ D ¶ Having a strong Q L F D \ D will, among other things, streng W K H Q R Q H ¶ V will power and increase the sattva (refined) quality of the individual. The desired outcome from performing japa meditation made in the form of an explicit intention is called kalpa. Sakalpa is set by the student before each practice begins and may be spoken out loud or simply stated under the breath. It is strongly recommended that Y H U \ VE G K D N D V S L U L W X D O S U D F W L W L R Q H U E H J L Q H D F K VE G K D Q D V S L U L W X D O discipline) with a clear, explicit sakalpa. Traditionally, a kalpa would begin with a special hand gesture, where the left hand is placed palm up on the right thigh and the palm of the right hand facing down, is placed on top of it. The practitioner would then state a sakalpa I R U H [ D P S O H ³Oh God/\ Y D U D J U D Q W P H W K H D E L O L W \ W R wield a relaxed mind with precision and compassion for the ultimate goal of gaining freedom from psychological suffering (mokthrough Self- N Q R Z O H G J H ´. The Serenity Prayer would also make an excellent kalpa (see page 9). AbhyE V D L V W K H µ I X O I L O O P H Q W R I W K H L Q W H Q W L R Q ¶ W K D W L V G R L Q J Z K D W Q H H G V to be done in order to complete Q L F D \ D and sakalpa. Japa & The Commitment To Bringing The Mind Back V K D O O µ D O O R Z ¶ 6 U] 3z M \ D 6 YE P] ' D \E Q D Q G D to discourse on this topic, as his illumination is so beautiful and profound: ³ 8 Q O L N H P H F K D Q L F D O W K L Q N L Q J Z K H Q , J L Y H P L Q G D Q R F F X S D W L R Q O L N H chanting a given mantra for a few minutes, I have made a commitment to myself as to what my next thought will be. Because of this commitment, I know that the given mantra will be my next thought. If any other thought occurs and starts a chain of thoughts, it is clearly an infraction to the commitment I have made to myself. Once one has made a commitment, distraction becomes evident. In W K H % K D J D Y D G *] WE & K D S W H U 9 H U V H / R U G .wca says: yat R \ D W R Q L F D U D W L P D Q D F D x F D O D P D V W K L U D P W D W D V W D W R Q L \ D P \ D L W D G E W P D Q \ H Y D Y D D] nayet For whatever reason, the unsteady mind in constant flux gets lost [in habitual, unconnected thought]. One brings the mind back by discipline, wielding [gently and with non-resistance] the power of R Q H ¶ V R Z Q V H O I-mastery [as witness- D Z D U H Q H V V @ ´Whenever the mind moves away from the object of contemplation, bring it back. Thus, deliberately, the mind is brought back and the F R P P L W P H Q W L V I X O I L O O H G ´Japa & The Four-Fold QualificationsTattvabodha is the name of an introductory text that is usually W D X J K W W R
V W X G H Q W V Q H Z W R 9 H GE
V W X G H Q W V Q H Z W R 9 H GE Q W D µTattvabodhaA ¶ may be unfolded W R P H D Q µ W K H N Q R Z O H G J H R I 7 U X W K ¶ , Q W K L V F D V H W K H W U X Wh being unfolded deals with the essential Q D W X U H R I R Q H ¶ V V H O I W K H Z R U O G D Q G W K H / R U G \ Y D U D. The opening lines of Tattvabodha G L V F X V V µ W K H four- I R O G T X D O L I L F D W L R Q V ¶ I R U W K H D V S L U L Q J V W X G H Q W 7 K H I R X U-fold T X D O L I L F D W L R Q V D U H Y L Y H N D G L V F U L P L Q D W L R Q Y D L UE J \ D P G L V S Dssion), the six-fold disciplines beginning with D P DAand mumuktvam (desire). In the context of japa mantra meditation, the focus will be on the six-fold disciplines, which include D P DA (emotional mastery; practicing moment--moment non-resistance to, and validation of every as S H F W R I R Q H ¶ V H P R W L R Q D O E H L Q J), dama (cultivating emotional management that leads to emotional mastery), uparama (cheerfully S H U I R U P L Q J R Q H ¶ V G D L O \ G X W L H V W L W L NE forbearance; maintaining steadiness and equanimity in the face of challenging situations U D G G KE K D Y L Q J D F O H D U F R Q Y L F W L R Q W K D W W K H W H D F K H U D Q G W H D F K L Q J P H W K R G R O R J \ R I 9 H GE Q W D L V D Q L Q G H S H Q G H Q W D Q G valid means for gaining liberation; that the teachings themselves are true) andsamnam (single-pointed focus; the ability to concentrate for a length of time; a distraction-free mindJapa meditation directly relates to all six of these disciplines. A G H G L F D W H G G D L O \ M D S D S U D F W L F H Z L O O V W U H Q J W K H Q W K H V W X G H Q W ¶ V commitment D P DA and dama, give a greater awareness regarding the value of uparamaallow the student an increased ability for steadiness regarding titikE V W U H Q J W K H Q W K H V W X G H Q W ¶ V F R Q Y L F W L R Q U H J D U G L Q J W K H W H D F K L Q J P H W K R G R O R J \ R I 9 H GE Q W D D Q G L Q F U H D V H W K H V W X G H Q W ¶ V D E L O L W \ I R U V Lngle-pointed focus (samnam). Japa Mantra Exploration Two K H V S L U L W X D O V H H N H U P D \ F K R R V H D Q \ \ Y D U D QE P D I R U W K H S U D F W L F H R I japa mantra meditation. is recommended that the QE P D chosen be one which the practitioner strongly identifies with. A very F R P P R Q QE P D P D Q W U D X V H G I R U M D S D L Q Y R N H V / R U G L Y D 7 K H entire P D Q W U D L V µ R] Q D P D L YE \ D ¶ 5 H S H D W L Q J µ Q D P D L YE \ D ¶ for one complete round of 108 repetitions, having a strong Q L F D \ D; stating a clear kalpa before the practice begins; having an open heart and a clear conviction that the practice has value, will give the student a taste of what a committed japa practice entails - D S D 6E G K D Q D1) Sit in a comfortable position and deeply relax the body. It is strongly recommended that one first perform 9 rounds of N D SE O D E K D W L S UEcE \E P D \r D Q G U R X Q G V R I QE)] R G K D Q D S UEcE \E P D \r L Q W K D W R U G H U W R K H O S L Q L W L D W H U H O D [ D W L R Q D Q G L Q Q H U concentration. It also might be prudent to warm up the voice by S H U I R U P L Q J U R X Q G V R I F O D V V L F D O X M ME \] S UEcE \E P D \r *Please refer to the booklet ³ 3 UEcE \E P D $ 3 U D F W L F D O + D Q G E R R N ´ Sama YogaPress2) Place the left hand, palm facing up on the right thigh with the palm of the right hand clasping it. Explicitly state a kalpa for the practice (for example, the Serenity
Prayer).* \ Y D U D, grant me the se
Prayer).* \ Y D U D, grant me the serenity to accept the things I cannot change, the courage to change the things I can and the wisdom to know the difference. Place the left hand on the left* thigh, palm facing upward. *Reverse sides for a left-handed practitioner. R O G W K H PE OE L Q \ R X U U L J K W K D Q G M X V W D E R Y H W K H K H D U W D Q G slightly away from the torso (the hand may also be placed on the right N Q H H Z L W K W K H PE OE U H V W L Q J R Q D F O R W K R U L Q L W V G H G L F D W H G V D F N ' U D S H W K H PE OE over the center of the middle joint of the middle finger. The index, ring and little fingers will not be involved the counting process. The thumb will be used to pull each bead toward the heart as it is counted. Begin by clasping the meru between the thumb and the center of the middle joint of the middle finger. Pull the meru down with the thumb and then begin chanting the mantra as the thumb makes contact with the first small bead. Continue the practice for a total of 108 repetitions of the mantra (one bead per repetition), paying special attention to the silence between each chant. When the meru is next contacted, one round of 108 repetitions will have been completed. The practitioner has two options if further rounds are desired. The first option is to continue in the same direction (by following the directions listed in number 5 above 7 K H V H F R Q G R S W L R Q U H T X L U H V D E L W R I PE OE ballet. Instead of continuing over the mer X W R E H J L Q W K H Q H [ W U R X Q G W K H PE OE is I O L S S H G D U R X Q G X V L Q J R Q O \ W K H W K X P E D Q G P L G G O H I L Q J H U W K H PE OE being rolled between the thumb and the middle finger; the middle finger then sliding underneath the thumb and PE OE 7 K H P H U X L V now on the inside of the hand and will again fall toward the heart as the next round begins. This choice may be challenging at first, E X W P D \ D O V R S U R Y H W R E H D Q H [ F H O O H Q W W H F K Q L T X H I R U N H H S L Q J R Q H ¶ V concentration on the mantra. One is encouraged to perform as many rounds as is comfortable. The longer the time spent practicing japa, the greater the impact the practice will have. Conclusion One falls in love with japa mantra meditation for the purpose of actively earning Grace. By taking joy in G L U H F W L Q J R Q H ¶ V D W W H Q W L R Q W R \ Y D U D by settling all accounts with the Lord, one becomes more aware of the importance of Self-inquiry. Japa may E H S U D F W L F H G D O R Q J V L G H R W K H U 9 H GE Q W L F I U L H Q G O \ VE G K D Q D V like S UEcE \E P D \ R J D E V D Q D Vedic chanting, yama-niyama, etc. These VE G K D Q D V are designed to integrate the student, endowing her with the basic requirements (the four-fold qualifications mentioned on page 20) in preparation for Self-inquiry. Self-inquiry will lead to Self-knowledge, which is born of U D Y Dcam (consistent and systematic study of the Vedntic scriptures taught by a traditional teacher for a long period of time By the rare Grace of human embodiment, and over time, one comes to the realization that the ultimate spiritual goal is that of gaining Self-knowledge (mok. The practice of japa meditation is a crucial step in the process for achieving that purpose. O] E Q W L Further Reading e following booklets D U H F X U U H Q W O \ D Y D L O D E O H ³ 1 D P H V R I 6 D U D V Y D W] ´ \r ³ 6 K L YE UE G K D Q D P ´ \r Z L W K D F F R P S D Q \ L Q J 0 3 I L O H V ³Names of Lak P] ´ \r D Q G ³108 Names of Gac H D ´.* Please ask your teacher for a copy of any of these booklets if you are sincere
ly interested in chanting these sacred n
ly interested in chanting these sacred names, or have an interest in using any of the names for a dedicated japa practice. A very useful booklet available to students of both yo J D D Q G 9 H GE Q W D L V ³ 3 UEcE \E P D $ 3 U D F W L F D O + D Q G E R R N ´ ** *Available at no charge from your teacher via Press. **Available from your teacher via Sama Yoga/PresspUJy ïI SvamI dyanNd srSvtI 3z M \ D U] 6 YE P] ' D \E Q D Q G D 6 D U D V Y D W] 3z M \ D U] 6 YE P] ' D \E Q D Q G D 6 D U D V Y D W] (1930 2015) is considered the O H D G L Q J I L J X U H L Q W K H U H Q D L V V D Q F H R I W K H V W X G \ R I $ G Y D L W D 9 H GE Q W D in the late 20 F H Q W X U \ $ µ W H D F K H U R I W H D F K H U V ¶ 3z M \ D 6 YE P] M] W R R N a saE V D L Q X Q G H U W K H J X L G D Q F H R I 6 YE P] Cinmaynanda 6 D U D V Y D W]. 6 YE P] studied the complete traditional teaching methodology from his sadguru, 6 YE P] PraE Q D Q G D. He then refined his teaching skills by studying the Br D K P D 6z W U D V Z L W KParama P 6 YE P] 7E UE Q D Q G D of Rishikesh. In 1972 6 YE P] ' D \E Q D Q G D began the first of what would become 10 three-year courses which would take place over the next 40 years. These courses focused on the study of Advaita 9 H GE Q W D D Q G Sanskri 3z M \ D 6 YE P] M] H V W D E O L V K H G I R X U W U D G L W L R Q D O W H D F K L Q J F H Q W H U V I R U W K H express purpose of the study of 9 H GE Q W D D Q G 6 D Q V N U L W. These centers are located in Rishikesh (Uttarakhand), Annaikatti (Tamil Nadu) and Nagpur (Maharashtra) in India, and in Saylorsburg, PA in the United States. Current estimates regarding the number of 3z M \ D 6 YE P] M] ¶ V V W X G H Q W V who currently teach 9 H GE Q W D D Q G R U 6 D Q V N U L W D W 200. Saghas of these teachers may be found in such diverse locations as California, Madras, Réunion, Sweden, + D Z D L ¶ L D Q G % U D ] L O D Q G L Q P D Q \ R W K H Ulocations around the globe. 3z M \ D U] 6 YE P] ' D \E Q D Q G D 6 D U D V Y D W] ¶ V F R Q W U L E X W L R Q W R W K H V W X G \ R I 9 H GE Q W D L V L Q F D O F X O D E O H + L V O H J D F \ R I F H Q W H U V R I O H D U Q L Q J U H F R U G H Gdiscourses, books, and most of all teachers, will continue to bless the rld for many years to come. . hir� `.ïI SvamI vagIzanNd srSvtI U] 6 YE P] 9E J] E Q D Q G D 6 D U D V Y D W] U] 6 YE P] 9E J] E Q D Q G D 6 D U D V Y D W] L V D V H Q L R U G L V F L S O H R I 3z M \ D U] 6 YE P] ' D \E Q D Q G D 6 D U D V Y D W] D Q G K D V E H H Q V W X G \ L Q J D Q G W H D F K L Q J 9 H GE Q W D since 1975. 6 YE P] M] Z D V L Q K L V W H H Q V Z K H Q K H E H F D P H I D V F L Q D W H G Z L W K P \ V W L F D O poetry and non-dualistic philosophies. In 1975, at the age of 19, he left his home in the United States and traveled to India to study in a traditional J X Uz N X O D P. After graduating from a three-year residential course in 9 H GE Q W D and Sanskrit, he attended four subsequent three-year courses in the United States and in India. Using the traditional methodology called ] S U D GE \ D 6 YE P] 9E J] E Q D Q G D µ X Q O R F N V ¶ W K H V F U L S W X U H V R I 9 H GE Q W Dthereby removing the veil of ignorance; the cause of all human suffering. He is a traditional ] Q \E V L (a renunciant who is committed to a life of knowledge and has taken a vow of non-injury). A master of the South Indian Kwca Yajur Veda style of chanting 6 YE P] M] W U D Y H O V W K H world teaching Sanskrit, Vedic F K D Q W L Q J D Q G 9 H GE Q W D. . hir�