Transcription
[Music] Welcome to our YouTube channel where wisdom meets inspiration. In this channel, we share valuable insights to help you become the best version of yourself. Our content is designed to uplift your spirit and enrich your life. Make sure to subscribe to our channel to stay connected with this incredible journey. Click the subscribe button below.
Om Asato Ma Sadgamaya, Tamaso Ma Jyotir Gamaya, Mrityorma Amritam Gamaya. Om Shanti, Shanti, Shanti.
Today's session, we are mainly going to discuss japa, the chanting of the divine name or the divine mantra, and how it transforms our mind. How it brings about God realization. Because many people, I see, don't take japa seriously. You want to jump straight to meditation or self-inquiry that way, but don't take japa seriously. Don't do this. Don't do this because you do not know the effect of the divine name. It has inherent power. "Manana trayate iti mantra." Just by doing manana (contemplation), it will liberate the mind. But it requires practice, that patience, and practice. If we can put in, then, you know, japa alone is enough. Mother used to say this, "Holy Mother, japaat siddhi, japaat siddhi," which means a siddhi (accomplishment) is possible just through japa. So, take care of this. Anything which we have acquired, don't take it lightly, especially something like mantra japa. It is the most important upasana (worship) technique of our order, given only so that now you have a method in your hand, a means to God realization. Don't take it lightly. The more you do it, the more it will unfold its power. So, we will discuss everything that there is about japa and how it leads to this great bhakti, the realization of God, how it brings that about.
Now, please see, this bhakti arises in the human heart only when you are able to make a *dharana* of God's love for you. See, this is the actual secret of bhakti. Bhakti arises or sparks in the human heart when you are able to make a real *dharana*. *Dharana*, you know, the word, a continuous thought form which gives you a grasp on the object of thought. When you are able to make a *dharana* on God's *bhava* (divine feeling/attitude), the *bhava* of Bhagavan (God) for you, which means you are able to capture *Bhagavat bhava* in your *vritti* (mental modification), then immediately bhakti will arise in the human heart. He is like this, then how should I approach Him? How should I look upon Him? Naturally, this will come. You see the relationship between an infant and a mother. Initially, the infant doesn't know anything. Mother is the only source of support and food and love and everything it requires. Gradually, as the mind unfolds, it understands the mother's love for it. The infant understands that. So perfectly that now the bond forms. He knows mother means all love. She is the ultimate thing for his life. So, this ability to make *dharana* of God's love like that is the secret of bhakti. If we are not able to make this *dharana*, all your spiritual practices are mechanical. That *rasa* (essence/flavor) will not be there. So, japa is meant for this, to give your mind the capacity to make this level of *dharana* about God's nature, His love for you, His *bhava*. And even meditation does this. You see, you visualize the form of God, but you imbibe His nature. How magical! You see, this is meditation. You visualize His form, you imbibe His nature, His attributes, His being, His *bhava*. So, these are all, both japa and meditation, are means to understand *Bhagavat bhava*. There is no other way. Yes, don't think by mere application of mind is knowledge. When you apply mind to the form of the Lord, the name of the Lord, you get knowledge of the Lord. There is no other way. When we ask, "Why can't I have bhakti? Why am I not able to progress on this path? Why is this *Bhagavat bhava* not forming in my mind? I am not able. That inspiration, *uddipana* of bhakti, that *pulaka* (thrill) is not happening, why?" When we ask these questions, it is only because that level of application of mind on the practice is not there. If you apply mind, application of mind is *tapasya* (austerity). Application of mind is *jnana* (knowledge). You apply the *vritti*. See, this is the magic of the human mind. Application of *vritti* continuously, and you see the *bhava* will emerge from there. *Bhagavat bhava* is not easy to catch. It is not easy to catch. We are so used only to human *bhava*, you know, which are a mixture of many things. That, that *virat* (universal) *Bhagavat bhava*, God's love for us, is not easy to catch. But if you read Vaishnava scriptures or even Christian mysticism, you will see they will say this is the secret of devotion. When you are able to understand God's love for you, the nature of God, then you are—there is nothing to stop your whole heart from plunging into bhakti. So, this, this is the great secret of bhakti. It is possible only through japa and *dhyana* (meditation). See, I am not being dogmatic about this. If you practice, you will know. This is the way. That is why all these saints and sages always insisted on spiritual practice. The mind is to be trained like that, so that whenever you have time, whenever it is in the right mood, it plunges into this kind of a thing instead of wasting time on—I told you yesterday, simply browsing something, simply gaming, or flitting from one object to another object. This will only make the mind more restless. It won't give any form of peace or satisfaction. But if you get used to long periods of meditation, at least scriptural reading, chanting, this kind of practices, you know, application of mind is happening automatically. *Bhagavat bhava* gets created. After some time, you start loving this. *Ruchi* (liking/taste) comes. *Ruchi*, you know, taste for all this will come. Now you will like this only. The *samskara* (impression) has been established. You see, it's all scientific. But if you did not apply mind at all, it will not happen. Thakur says, "No, you give the mind to me, and I will give myself to you." This is the actual equation. You give your mind to Him, He will give Himself to you. So, that is why japa and meditation. "Manana trayate mantra." Just through *manana*, that which liberates the mind is the mantra. And with that kind of a sanctity, the mantra is given by very powerful souls. See, they are authorized people in authentic spiritual orders who give mantras, very senior sadhus with a lot of *tapasya*. They give the mantra. How should we receive it? With complete humility, like the greatest treasure you are receiving. Because that word, that name of God, is going to transform your consciousness. Just you can see, "Shraddha ho chahe," complete *shraddhavan* (faithful) receives knowledge. Remember, one who has this *shraddha*, this *astikya buddhi* (faith), the faith in the mantra will get the knowledge of the mantra. The mantra is, is like, you know, a compact, enormous energy package. It is going to release something very great into your heart if you practice it. I will, I will cover almost everything about japa in this talk. So, pay attention. Yes, there are lots of points, and we have doubts about the japa mantra and all that. So, we will cover as much as it is possible to cover.
See, there are four ways of doing japa. One way is what is called *vakhari* or *likhita* japa, where you are doing it vocally, verbally. You are chanting the mantra loudly, maybe in your room, or writing it. This has an impact on the mind. Yes, when you do *vakhari* or *likhita* japa, it will impact your mind. But don't do it in front of anybody. Do it privately. Because the mantra is sacred. So, we keep it a little secret. There is nothing secretive about it, but it is a secret method of transformation for you, isn't it? See, you love somebody very much. You will keep it secret. Where there is no love, only, there is only open expression, isn't it? Now, you love God so much. You keep your mantra also secret. Because it's your special method to approach Him. Yes, there are orders where it is openly chanted also. See, any method is welcome. But in our order, usually, this is recommended. Yes. So, *vakhari* and *likhita* japa, you do by yourself, privately.
The second is *upamshu*, what is called. Your lip movement is there, but there is no sound of the mantra. Many people do it this way because when lip movement is there, at least your mind is thinking of it. It's not gone away somewhere else.
The third way of doing japa is what is called *manasika* japa, which means mentally you are repeating the name of God. Whether you take just the name of God or use the mantra of a particular deity, the effect will be the same. But mantra has added *shakti* (power). The guru *shakti* is there. The *bija* (seed syllable) is there. *Bija shakti* is there.
Then the fourth way of doing japa is what is called *ajapa* japa, which is a very high state of japa. Actually, when it is spontaneously emerging or reverberating in your heart. You are not doing it, but it's happening. You are hearing it. That is *ajapa* japa. Great spiritual souls, great gurus, can actually transmit *ajapa* japa straight into the disciple. There are many ways of *diksha* (initiation). You know, one way is giving the mantra into the ear of the disciple. Another way, they even give by touch, by intent, by look. See, Sri Ramakrishna, in his life, if you read, he touched. When Mahapurush Maharaj, Shivananda Ji Maharaj, came to him as a young man, Sri Ramakrishna only touched his chest, and that day, that very day, his name was Taraknath. He experienced *samadhi*. His mind went into deep meditation just by that touch of Sri Ramakrishna, and he experienced *samadhi*. And Niranjanananda Ji Maharaj also. You must have—Thakur would also write on the tongue a mantra. So, he did that to Niranjanananda Ji Maharaj, and that day, for the next three days, Niranjanananda Ji Maharaj lived in a kind of light, like a firefly, all around him. The mantra continuously reverberating within him. He could get no sleep either. So much of light inside. After three days, he goes back to Sri Ramakrishna and says, "What is happening to me?" And Thakur says, "This is *ajapa* japa. See, the awakened mantra has been given straight." So, this is called *Shaktipat* in Kashmiri Shaivism, which means direct transmission of power from guru to disciple. And many of these great souls have done this. Ramana Maharshi also. Such incidents are there. Just by one look, he would put people into his state, in his presence. Thought was very difficult, you know, thinking. They would feel a sense of rarefied awareness. All this is *Shaktipat*. A very powerful, realized mind can transmit its state into another mind. So, all, all these are forms of *diksha*, actually, formal or informal.
Yes, mantra is to be God-given from an authorized guru. You can't pick it up from the internet or "somebody told me," "my friend told me." No such thing. The power of the guru works through the mantra when you take it through initiation from a guru. You get the guru *shakti*. Plus, there is a *bijaakshara* in the guru mantra, which is the special, you know, power of the deity, that particular form of God, which is inherent in the mantra. Just the chanting of that mantra will give you your *Ishta Darshan* (vision of the chosen deity). It gives the realization of God. *Japaat siddhi*. There is no other simpler way, I am telling you. Only little mind training is required before you start japa. Because your pranic energy has to function in a particular way during, at least during the practice. I will give you a simple example here. See, Thakur used to give this illustration. He used to say, "Mind is like milk. The world is like water. If you straight away put mind into the world, you are putting milk into water. What will you get? Diluted milk. You can't do anything out of it. You can't make curd out of it. You can't make butter out of it. It will go waste." But this very mind, you allow it to cool down a little. It's always very warm. Cool down. Put a little curd of the Lord's name, devotion. It will settle. Allow it to settle in solitude, in quiet. It will settle into curd. The entire milk. Now, you churn that curd. That churning is meditation. Yes, churn it. It will become butter. The butter of devotion for God and knowledge of God will emerge. Now, you can put it in water. It will float. You have made it into something worthy in life. And now it will float even in *samsara* (worldly existence). You don't have to worry. Converting our mind from milk into butter means, through the practice of japa and *dhyana*, converting it into a transformed consciousness. It will no more be affected by the silliness of the world. But if there is no spiritual practice, you know, you are only pouring milk into water, and you will get little—something out of it. You get nothing out of it, actually. Yes. So, take care of this. That is why the insistence on mind training. Yes.
And what does japa do for us? It purifies the mind. It purifies the body. It concentrates the mind. It gives direction to your spiritual search. Now you have a solid method in your hand. You have the guru *shakti*. It will remove obstacles from your life. And it will give, finally, *Bhagavat bhava* in your mind. What more do you want? It will give you everything. It will remove obstacles, most of all. Many of our obstacles are mind-made, you know, your reaction to things. All this, it will remove. It will keep the mind pure, placid, and calm, and full of awareness. So, japa has great benefits for those who do it.
Now, how to do japa? When you sit for japa, how to do it? See, usually, you have—when you sit for japa or *dhyana*, you sit facing the north or eastern direction. Usually, East is recommended. You know why? Why the Earth's magnetic field supports you when you face East. Don't worry whether the deity you are meditating upon is facing North or East. Don't worry about the deity. Worry about how you are sitting. If you face the East, you will get maximum energy. And then, as you go on repeating the divine name, do it with *shraddha*. You can use a mala. Remember, mala is mantra-specific, which means you can't keep one mala and do any form of mantra on that. The initiated mantra, the mantra you have received through formal initiation, that you have to do through the mala. Suppose you are doing Gayatri also on the same mala. Don't do that. Mala is mantra-specific. And malas are of three kinds: Tulsi, Chandan, and Rudraksha. So, usually, the guru himself gives you a mala. The tradition, the order itself will give you a mala. Whichever mala you use, you must stick to it. The mala acquires the power of your japa. You know that tomorrow, when you, after 10 years, when you hold the mala, at once the mind will turn within. See, I am telling you, this is also true. It's the law of association. You associate your *asana* (seat), your mala, your ambiance, everything with the divine feeling you get through the japa. Your mind will associate, make those associations. So, after a few years, you take the mala, at once, the mind is in the mood to do japa. This association you have to create. This is the solid *sattvic* (pure) memory you require for spiritual practice. No more distraction will be there in the mind. The mala does that for you. Now, the mala has become a sacred object of worship for you. That's why, you know, sadhus' malas, they don't just—when the sadhu passes away, they don't just put it somewhere. Either it goes with him, or it is given *jala samadhi* (immersion in water). It is put in the Ganga. Because on that mala, so much of *tapasya* has happened. The mala gets the energy. So, remember all these things. See, there is something very sacred about human life. It helps you get the highest consciousness. It helps you reach God. So, anything associated with your spiritual practice becomes sacred for you. It should become sacred. So, don't keep your mala just anywhere. Repeating the name of God just anywhere, or a flimsy doing it. Don't do all that. At the time of japa, you must be in a particular state of mind. If possible, keep a room in your home for that. How many of our devotees are doing that now? The room also acquires that vibration. Yes. So, keep all these well-sanctified. This isn't in bhakti sadhana. Yes. You cannot—sacred and secular are all one. That's a very high standpoint when you transcend mind. It's all one, no doubt. But as long as we are working through mind, and you have a mind which requires training, you must follow all these rules. I told you, *achar* (conduct), *maryada* (decorum), *niyam* (discipline), *nishtha* (devotion)—all these should be there. Then only the *samskara* comes in. Take care of this.
Then I will go into the science of japa. How japa transforms your consciousness. See, I don't know how much you can put down, but you must observe this closely what I am saying. And I will go into the neurophysiology of japa also. Japa, chanting of the divine name, how is it that it gets you the realization of God? It is because, see, there is something within us called *prana shakti*. I have discussed this before, isn't it? It's a vital energy in your *pranamaya kosha* (vital sheath). All of your activity, whether through your motor organs or these *gyanendriyas* (sense organs) or thought, any form of activity is due to—it's an expression of your vital energy only. Thought is the highest expression of your vital energy. Now, this vitality is flowing in your system. You won't find it in the—if you slit the body, you are not going to find it. Because it's in the *pranamaya kosha*. But it energizes you from within. You see the energy you feel just now is the pranic energy, your vital energy. When we have something like fever or something, you don't—you feel low in energy, isn't it? *Prana* has gone down. So, there is a flow of actual high-power energy in your system. Now, this energy, spiritual practice means committing this energy to the *Anahata chakra* (heart chakra). There are definite points where you can concentrate vital energy. Sadhana means you commit this energy to the *Anahata chakra*. How you do this? By concentrating on the heart. You do japa mantra. You imagine it's emerging from the heart. You concentrate on the form of God. You visualize God in your heart, not anywhere else. This is called fixing pranic energy. When you pay attention to the heart, automatically the pranic energy will rise to the heart. It will concentrate there. Now, between the heart and this *Ajna chakra* (third eye chakra), the energy that flows between the two is called *Chit shakti*, which means it is that *shakti* which is capable of yielding *chit* (consciousness), the highest consciousness. This is terminology from mantra shastra, which I am giving you. It's a great work on the science of mantra, how mantra yields the highest consciousness. So, you see, there, they also use the words *bindu* and *para-bindu*. Which means *bindu* is the *Atman* (self), which is in—which is revealed in the heart center. *Para-bindu* is the *Paramatman* (supreme self), which is revealed in the *Ajna chakra* and above. This is the terminology of mantra shastra. But just this much, you should understand that this *prana shakti* between the *Anahata* and the *Ajna* is called *Chit shakti*. It is capable of yielding the highest *chit*. *Chit* means consciousness, pure consciousness, Brahman. What we say. That *shakti* which will yield *chit* is *Chit shakti*. Now, when you do your japa mantra in your heart, now you sit down, you invoke the deity in your heart, as the method has been given in *upasana*. You are now doing continuous chanting of the mantra of the deity in your heart and visualizing the deity. Your heart center is active. There is light in your heart center. The *Chit shakti* is entirely invoked there. Your pranic energy is there. And you are invoking its entire power, and you are now raising it. When you do japa, automatically, how this *Bhagavat bhava* comes is, see, when pranic energy travels between the *Anahata* and *Ajna chakras*, only elevated divine *bhavas* can come into your mind. Material, silly, stupid thoughts cannot come into your mind. And plus, the inherent power of the mantra, which is called *Vachak shakti* in mantra shastra. It is the mystic power of the mantra. *Vachak shakti*. When *Chit shakti* and *Vachak shakti* combine through the practice of repeated practice of the mantra, realization occurs. What is this *Vachak shakti*? If you say, it is the inherent power in the *bijaakshara* and the name of God, which is inherent in the mantra. It has the power to reveal the deity. See, now, if I call you, if I say, "Geeta, Di Gita," only Gita will respond, isn't it? None of you will respond. But Gita will respond. How come? How come? Yes, yes, because that particular word indicates her. So also, in your mantra, that particular deity is indicated, and its *bijaakshara* is indicated. So, He will respond immediately. Japa is a kind of calling, calling with yearning. *Chit shakti* is your yearning. You are calling on Him with a yearning heart. Won't He come? He will reveal Himself and His *bhava* in your heart. This is what happens by the repetition of the mantra.
Here, I want you to digest one more concept. See, there is something called *Vachya shakti*. Also, words have power to unravel meaning. Any word refers to a particular meaning in your mind. This is the inherent power of any word. When I say "bottle," it means this. Any word has the power of *Vachya shakti*. But every word doesn't have the power of *Vachak shakti*. Suppose I say, "Banana, banana, banana, banana." It's not going to materialize before me. But if you take Sri Ramakrishna's name through the japa, Sri Ramakrishna will materialize in your heart. This is *Vachak shakti*. Are you understanding what I am saying? Yes. There is a difference between the two. It's not merely unraveling meaning. It is actually invoking the presence of the deity. That is *Vachak shakti*. So, if you combine *sadhana shakti*, which is *Chit shakti*, and *Vachak shakti*, you will realize the mantra. If there is no *sadhana shakti*, it remains unrealized. That is why japa is meant to be done. Those who are not getting results from japa, don't blame the mantra or the guru, for heaven's sake. He did work with this. Let me go somewhere else, some other institution, some other guru. If you keep doing this, nothing will happen. Nothing serious is going to happen in your life for the simple reason. Thakur used to say, "No, you must dig in one place." You want water from a well. Go on digging at one point. You dig 2 feet here, another 2 feet there, another 4 feet there. What is the point? Point of that. *Sadhana shakti* has to be combined with *Vachak shakti* for mantra to reveal its power, to give you realization. If you are not prepared for that, don't take the mantra. Simply taking and not doing it, and after some time, blaming and complaining. Don't do all these silly things. See, a sadhaka is one who is up and doing. You must invoke the *prana shakti* in your system first. Then only intellect will function properly. Emotion will become sweet. Vital energy will be beaming. Then you take the mantra and use it. It's like a weapon. You use it, you will get the goal. If you don't do it, nothing serious is going to happen. Don't take the mantra and then forget it. Don't do all this. See, it is your tryst with God. Please remember. I told you, it's a secret thing. You must treat it. Keep a huge place for the secret in your life. Then life will become secret. Yes. So, this is how the science of the mantra works on our psyche. This very mind will become gold. It will feel the touch of divinity. Once you realize the deity through this power of japa, the *Bhagavat bhava* will come into your own mind. You are now—now able to conceive of God's love, God's nature. Now, do you think you will remain human? See, Thakur used to say, "No, *je jaake bhave se tatar shata paaye*." Whoever you think about, you will get his nature. So, whom are you constantly dwelling on? Think and see. If you just keep thinking about some human being, you will get that nature. On your media, you keep focusing on all sorts of people, you will get their nature. This is the way of the mind. It absorbs the very quality of that thing. So, if you focus on the right objects, the right things, on God, you will become God. You will get those attributes, that nature. Your mind will get the capacity to capture *Bhagavat bhava*. Then, do you think you will lack bhakti? Immediately, your heart will react and respond to this. It will only love God. It will fall in love with God. *Tar par aar kichu bolbar nei*. The life in bhakti has begun for you. It is the sweetest thing possible in human experience. Don't lose on this. Then you will understand, only at that point, real *viveka* (discrimination) comes. You see, when you have seen both sides, you have seen human love, now you know divine love. You have seen human *bhava*, now you know divine *bhava*. *Bhagavat bhava*. Then real *viveka* will arise, and automatically, you live out the world. Automatically, you dive into God. So, this is the way human consciousness is transformed into divine consciousness. If there is sufficient practice. Practice is your way of showing God, "I want You in my life." No practice means no "your." And actually, love of God is His way of showing you, "I want you." He only invokes love in the human heart. Yes, God alone will do this. You know, as you keep on doing the japa mantra, His love for you will be manifest in your mind. *Bhagavan mane ki*, this is understood. *Bhagavat bhava mane ki*, this is understood. What greater gain is there, you tell me, in human life? I remember the story of Sanatan Goswami, which I tell many times in these retreats. Many of you don't know that story, so let me tell it here. See, Sanatan Goswami was a disciple of Sri Chaitanya Mahaprabhu, very close to Him. And he was sent to Vrindavan to do sadhana and also, you know, to work. See, their very presence is a lot of work because they are immersed in God consciousness. So, Sanatan Goswami was like that, totally immersed in the love of Krishna. Krishna bhakti. He would sit in his kutiya (hut) and every day, the mantra, day and night, it would go on. At least 3 lakh japas, they would chant with tears flowing down their eyes, fully immersed in that experience. He would go on chanting. Yes. So, one day, he is sitting in his kutiya outside, and then one villager suddenly came running into his kutiya and he fell at his feet and said, "Prabhu, please, please, please help me. I need help." Then he said, "What help do you need?" Initially, Sanatan Goswami did not open his eyes. But after some time, he asked, "What do you want?" Then he said, "I need money. I need money because I have some proposal that has come for his daughter, and he wants to get her married. And now, urgently, I need money. You are very presence gives so many things to so many people. You give me this. Please bless me with this." Then Sanatan Goswami again closed his eyes. What to give him? But he persisted, this man. So, then Sanatan Goswami finally opened his eyes and said, "See, there was a stone fallen there outside, in the garden, you know, surrounding his kutiya. He said, 'Take that and go.'" Now, that was no ordinary stone. They say it was a philosopher's stone. You know, in those days, that science of alchemy, then known in such a way, it can turn things into gold. Yes. In one of the versions, it was a bar of gold only. So, at once, as soon as the villager took that, he was extremely happy. He thought, "Wow, I asked him, and all, all the money has already come." So, very joyously, he is taking that home. On the way, he suddenly thought, "What a strange man he is, this sadhu. See, gold, he is putting it outside and kept like that. He doesn't care for it. And he is taking me, 'Take that and go.' What he must have got that he can treat gold like this?" Yes. What he must have got? So, then he retraced his steps and came back to the kutiya, and he saw Sanatan Goswami's face. That face was all lit up, radiant with Krishna bhakti, and tears streaming down his eyes, and the japa mantra going on. And the whole place was vibrant. And seeing that look on his face, deeply absorbed in God, and the bliss he was radiating, this man fell at his feet and said, "I don't want this. This gold. You give me what you have got." So, it's very nice in Bengali, and he, he again and again said, "Give me a little of what you have got. I don't want this gold." And then Sanatan Goswami, they say, initiated him, gave him Krishna Nama, and told him to take Krishna Nama. See, japa alone will bring about everything. With that faith, you should do it. And that gold was thrown into the Yamuna. Yes. The whole point is this: If enough practice is there, japa will reveal its power. If we have not felt that power, all we need is more practice. Because, see, *Vachak shakti* is already there in the mantra. *Chit shakti* is lacking in us. In us, the combination of the two brings about the realization, isn't it? So, then apply more mind power. Yes, apply more practice. Sadhana itself gives so much joy that if you are doing it intensely, you won't lack peace and joy in your life. Only when we don't do all this, you know, we are consumed with problems and all that stress and anxiety and negativity. And that's all self-created to a great extent. You know, you gave so much of attention to that side that the actual, actual thing went away. Get used to japa, and you will understand the beggary of your own mind. Get used to japa, and the mind will come in tune with your spiritual ideal. Get used to japa, and the name of God will work miracles for you. Thakur used to say, you know, Thakur has said this. It's such a significant statement. He told this to Ramachandra Datta, who was a householder disciple, very close to Thakur. He, he told him once, "Make your mind like a fishing rod, and your *prana*, the hook of the rod, and let japa, the name of God, be the bait, and you see how you pull the fish towards you." The fish is God. In so many ways, Thakur has insisted. All spiritual traditions will insist on this, taking the name of God. Yes.
Thakur also used to say, you know, in those days, timber used to be put into Ganga waters before it was sent to paper mills and all that. It used to be soaked. When you soak timber, it actually drowns. It goes deep into the water. So, in the Ganga, the timber logs would be down there, and they would be attached to the—to a pole on the banks with a chain. And Thakur used to point out to that chain and say, "See, japa is like this chain. If you go link by link, you will get the timber." Timber is God. Such an easy practice. Yes? Ultimate words are the words of the gospel. Thakur has said all this. And another thing which I can tell you here is, they have studied the effect of this chanting, japa, on the human brain. A lot of studies have happened on this. And in various universities all over the world, and especially on the meditative state. And do you know what they have found? The state of deep calmness which the chanting of God's name brings. Yes. When you take an EEG or an fMRI scan of the brain in that state, when the mind is doing japa, what was found was, there is, you know, synchronous left and brain, left and right brain firing of, yes, yes, neurons. Their synchronicity, which means you will never get lopsided views. Well-developed brain. And the prefrontal cortex lights up, as it were, with high gamma activity. Yes. Gamma activity indicates the meditative state. And automatically, limbic deactivation happens, which limbic brain is home to our survival instincts and lower emotions and all that. That automatically gets deactivated. I told you, no? *Bhagavat bhava* *thakle*, *choto bhava ashena kono mone*. They don't go together. There is a saying in the Christian tradition, "You cannot love God and mammon together." Once you taste of that, you let go of this. Automatically, not that you are, you know, running away or hating this. It just falls from the mind. This, this *virat bhava* and *choto bhava* action, they cannot stay together. Right? Yes. You cannot think of the infinite love and the small, small, small attachments in one place. So, the mind will transcend its usual mode. This is called transformation of consciousness. Now, the human being has become divine. Your own *bhava* will become very, very elevated. This is the way to enjoy life. Human life is meant for these elevated states of being, awareness. It is meant for God. Yes. Thakur has insisted upon this. Human being means one who is meant for God. Because human consciousness is limited. Through these practices, you can make it infinite consciousness. And *Bhagavat bhava* is something everyone should taste. Because that is the fulfillment of human life. Pure love, pure devotion. You see around you, how much of it you get in human life? The only person who gives some indication, some *abhas* (hint) of it is the mother. The human mother gives some feel of it. She is capable of pure love. But other than her, it's only God who gives it. Pure love for the *jiva* (soul) comes only from Him. So, this can be invoked in your own heart, captured in your heart through japa, through chanting of His name. Do it with that *shraddha*. It's the most important thing. You have received a treasure, and it will unravel its power. The very brain will change. Your memories will change. What is called neuroplasticity will automatically happen. Yes, the neural connections will change. So, your relationships will change. Change with the world, with the divine. As we grow in spiritual life, you know, really, your *bhava* towards everything changes. Now, you have become a powerful presence in the world because you can affect other minds very positively. If you hold this *virat bhava*. Yes. So, this is the way to make changes, isn't it? The more we cling to God and realize God, the more powerful you will become. Don't think religion and spiritual life means you become very weak and sickly and vanish somewhere. You will become the most powerful being on the planet. This is the only way to change human minds. Because so many such were put out by this culture. We have such strong cultural values based on a great spiritual heritage, isn't it? And these are all the means to achieve that. Japa, *dhyana*, these are all traditional means. So, you see, all traditional monastic orders will insist on this. "Eta chhara ho na bole." Yes. "You did not get the feel of love for God's name. What have you achieved?" They will tell you this straight on your face. Yes. Don't try to, you know, compromise with all these methods. Our mind requires this training. Yes. Whatever we also achieve in spiritual life, it is through practices like this. Please know this. So, have that total commitment towards this, and then it will work. It will work for you. So, this is regarding what I had to share about japa. One more point, let me tell you here. Japa leads to *dhyana* automatically. As you go on taking the name, name of God, you know, *Bhagavat bhava* comes into your mind, and the form of God, the nature of God, all of this will be revealed to you. You don't have to think, "Should I do this or that? Shall I do japa or shall I do *dhyana*?" You go, start with japa. Go on taking His name. Auto—see, name and form are connected. Swami Ji is going to put this. I am going to read out that passage here. Yes. Name and form are deeply connected, just like how name and meaning are connected. And so also, the name and the *Vachak shakti*, the mystic power of mantra, are connected. So, it will all come together as you practice. See, now, let me throw some insights from Swami Ji, given in his Bhakti Yoga. Here, Swami Ji has used the simple word "Om." The simple letter "Om." It's not that simple. It is the greatest sound symbol of Brahman, *Shabda Brahman*. It is—it is the *Anahata dhwani* (unstruck sound), Om. So, upon this, Swami Ji throws a whole lot of light. You see, go to page 42 of Vivekananda's Bhakti Yoga, "The Mantra, Word and Wisdom." So, here Swami Ji talks of the lineage by which, yes, those who can transmit the mantra, and how it is meant to get it that way. We are now considering not these Mahapurushas, the great incarnations, but the Siddha Gurus, the teachers who have attained the goal. They, as a rule, have to convey the germs of spiritual wisdom to the disciple by means of words or mantras to be meditated upon. What are these mantras? The whole of this universe has, according to Indian philosophy, both name and form (*nama-rupa*) as its conditions of manifestation. In the human microcosm, there cannot be a single wave in the mind-stuff that is a *chittavritti* which is unconditioned by name and form. Observe this. If it be true that nature is built upon the same plan, this kind of conditioning by name and form must also be the plan of the building of the whole of the cosmos. "Yatha ekena mritpindena sarvam mrinmayam vigyatam syat." As by one lump of clay being known, all things of clay are known. So, the knowledge of the microcosm must lead to the knowledge of the macrocosm. Now, form is the outer crust, and the name or the idea is the inner essence or kernel. The body is the form, and the mind or the *antahkarana* (inner instrument) is the name. And sound symbols are universally associated with *nama*, that is, name. In all beings having the power of speech, in the individual man, the thought waves rising in the limited *mahat* or *chitta* must manifest themselves first as words, and then as the more concrete forms. You see, the mantra itself will unravel the *tattva* (essence) of the word and the form. It will give you the realization of the deity whose mantra it is. So, and again, you see, he throws light here by saying, "Ah, I am going into the next paragraph, then the line." "This *phota* has one word as its only possible symbol, and this is Om." And as by no possible means of analysis can we separate the word from the idea, Om from the eternal *phota*, they cannot be separated. And therefore, it is one of the holiest of all holy words, the mother of all names and forms, the eternal Om that the whole universe may be supposed to have been created. That is why Om is so sacred to Hindus. Yes. It is the sound symbol of Brahman, from which everything emerges. All name and form comes out of that. So, you see, this is the power of mantra. Usually, your mantra will have Om, and then a particular *bijaakshara*, and then the name of the deity, and then your *frustration* to it. So, each syllable is powerful. With a clear mind, you must go on repeating it. It will unravel its power. When you have done it, you will know it. Those who don't do it will not know it. So, with this mantra shastra knowledge, we should be able to dive into spiritual practice, right? Yes. Whenever your mind says, "Is there a science behind this? Why should I do it? It's mechanical." See, mind can be—it can take you to the highest, or it can be a real rogue. When it gives all these kinds of doubts, you must check it and say, "There is a solid science behind it." Otherwise, it wouldn't be recommended by our Rishis, our scientists, isn't it? They have given us the deepest relationships between name, form, word, syllable, meaning, and mystic revelation. This is mantra, mantra shastra. And at the same time, they give you the power of your own being, the power of awareness, the power of the *prana shakti* within you. It can unravel the highest consciousness. So, what is not covered, tell me? So, that's why they are, you see, the glory of the Indian spiritual heritage. The subjective and the subject has been totally studied. They have taken care of this entirely. Only we must be able to access this knowledge and understand, grasp it, and practice it. That's all we have to do. The Vedas are huge compendiums of subjective knowledge. At the same time, they are giving you objective knowledge also. But mainly, the Upanishads, what we call the Upanishads, are giving you the very heart of what today is called the science of consciousness. Everything about human consciousness, its transformation, divine consciousness, cosmic consciousness, everything is there. And the means to it, mantra shastra is one of the main means to that. So, all this is covered, and it is then given to us like a complete package. Now, it will all depend on our *Chit shakti*, how much of that you can manufacture. That much the truth will be revealed to us. See, realization means, please understand this, not that something fantastic is going to happen. The reality of your own being will unravel itself. You are pure consciousness, even now. Only it is all covered up. So, you need a solid technique to unravel it. Yes. So, realization means, "Oh, it was already there. I saw it now." Ah, moment it comes through japa. Yes. Don't think it is some fantastic thing and something very mystical and mysterious. Nothing mysterious about all this. The reality is ever as it is. I was disconnected. Now I got connected to it. That's all.
So, with this, I would like to wrap up this session. Om Shanti, Shanti, Shanti. Become Swami Vivekananda Das, messenger. Share the video with three of your friends. [Music]