Likhita Japa - The Science of Repetitive Mantra Writing

       Write down daily in a note book your Ishta Mantra or Guru-Mantra, for half an hour.  When you write the Mantra, observe Mouna.  Write the mantra clearly in ink.  On Sundays and holidays, write this for one hour.  In a common place collect your friends also and let them write the Mantras.  This is Likhita Japa.  You can develop a wonderful power of concentration.  Prescribe this to all of your family-members.  Incalculable spiritual benefits are derived from Likhita Japa (Mantra-writing).

       Of the various methods of Japa described in the scriptures, viz., Vaikhari, Upamsu and Manasika, etc.,  Likhita Japa is very efficacious.  It helps the Sadhaka in concentration of the mind and gradually leads to meditation.

       An aspirant should select the Mantra of his tutelary deity or Ishta, according to his liking or inclination. Repetition of the same Mantra with meaning and Bhava should be practised both orally and in writing.  For oral Japa, the help of a Maala or rosary is required.  For Likhita Japa a note book and a pen should be used.  In Mantra-writing there is no restriction about any particular script.  It may be written in any language. 

Rules observed

       The following rules may be observed while practicing Mantra-writing: - 

1.  Regularly and punctuality of time should be observed.  This would itself bring the requisite help and be of the utmost benefit to the Sadhaka.

2.  Physical and mental purity should be observed.  Before sitting for Mantra-writing, the face, hands and feet should be washed.  Effort should be made to keep the mind pure during Mantra-writing.  Drive out all worldly thoughts while writing Mantra.

3.  Continue to sit in one pose as long as possible.  Frequent change of a pose or Asana should be avoided. Sitting in one Asana would increase your power of endurance and also considerable energy will be preserved.

4.  Observe silence during the practice.  Too much of speaking results in wastage of energy and wastage of time.  Silence helps in an increased turnout of work.

5.  Avoid looking hither and thither.  Fix your eyes on the notebook.  This would help concentration of mind during the practice.

6.  Repeat the Mantra mentally also while writing it in the notebook.  This will make a threefold impression in your mind.  Gradually your whole being will be involved and engrossed in the Mantra.

7.  Fix a particular number of Mantras for one sitting.  This will keep your practice intact and you will never get out of touch with the Mantra.

8.  When you have once started the practice, do not leave it till you have finished the daily quota of one sitting.  Do not allow your mind to be diverted to other engagements, as this would be an obstruction in the Sadhana.  Have at least half an hour's writing at one sitting.

9.  To help concentration, one uniform system of writing from top to bottom or from left to right, may be maintained during a particular sitting.  The whole Manta should be written at once in continuity.  Do not break the Mantra in the middle when you come to the end of a line.

10.  When a Mantra is selected by you, try to stick to it tenaciously.  Frequent change of Mantra is not advisable.

       The above rules if strictly observed, will help you much in your quick evolution.  You will develop concentration wonderfully.  By prolonged and constant practice the inherent power of the Mantra (Mantra - Sakthi) will be awakened, which will fill your very existence with the Divinity of the Mantra.

       The notebook should be well kept and treated with respect and purity.  When completed, it should be stocked in a book and kept in your meditation room in front of the Lord's picture.  The very presence of these Mantra-notebooks will create favourable vibrations requisite for your Sadhana.

BENEFITS

       The benefits of Mantra-writing or Likhita Japa cannot be adequately described.  Besides bringing about purity of heart and concentration of mind, Mantra-writing gives you control of Asana, control of Indriyas, particularly the sight and the tongue, and fills you with the power of endurance.  You attain peace of mind quickly.  You approach nearer to God through Mantra-Sakthi.  These benefits can be expreienced only through regular and incessant practice of Likhita Japa.  Those who are not conversant with this Yoga should start the practice immeidately and even if they take to this practice for half an hour daily, they will relelise its benefits within six months.

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Source: Excerpts from the book on "JAPA YOGA" written by Swami Sivananda

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Why do we worship the GURU and bow to him with reverence?

Adi Shankara with his disciples

Guru: Your Gateway to Eternity

      The festivity of guru purnima hallows the tradition of the guru-disciple relationship.  According to the Vedas, Lord Vishnu - Narayana - imparted teachings to the sages in ancient times.  Beginning with Narayana, who taught Brahma, who in turn taught Sage Vyasa, who in turn taught Shuka, a succession of Gurus and disiciples has proceeded down through the ages through Shri Shankaracharya to the present.

Idea behind Guru purnima

       The idea behind guru purnima is that God is the Guru of Gurus; He is the inner prompter in every heart. But to develop an awareness of God's presence and His dynamic grace requires an artistic understanding -- a knowledge that is not academic; for one cannot learn in a university how to be aware of the Divine presence, how to explore the inner recesses of one's heart, how to climb the heights of wisdom and spiritual awareness, how to attain Liberation from the cycle of birth and death; how to discover the Treasure of treasures, the power of all powers, the Light of all lights, discovering which, one becomes supremely joyous.

       The answer to that "how" lies in the hands of one's guru or spiritual preceptor.  You must try to understand this concept rationally.  It is often difficult for Westerners to understand why gurus are accorded even more honor than traditional symbols of religion, such as temples, churches and pilgrimage ceers.  A guru in Vedic tradition is much more holier than a thousand temples or pilgrimage centers, "Why," many ask, "should such prominence be given to a mortal man?"

Vedic Culture

       In the Vedic culture, young students are always reminded of the following great teachings from the Upanisahds: 

[1] matr devo bhava"      - Let your mother be your God;
[2] "pitr devo bhava"      - Let your father be your God;
[3] "acarya devo bhava" - Let your guru be worshipped as your God.

       These served to propel the youths towards the loftly realization that the entire creation is God: sarvam Brahmamayam jagat".

       One begins to discover God in the person to whom your heart is most easily drawn: your own mother. You see her tenderness, warm and good feelings for you.  You marvel at her ability to forgive you inspite of your defects.  Then you begin to recognize God in your father.  Ordinarily, one's father is not as tender as one's mother, for his love expresses itself more firmly; it is usually up to him to do the disciplining.  But you love him all the same because he is your father, and thus you begin to recognize God in him, too.

       As you evolve further, you are directed towards an acharya or guru.  You discover that there is a vast dimension of the unknown that awaits your exploration, and guru becomes the key to your doing this.  Thus you begin to love your guru.  In that love for him you find a greater fulfilment of the love that you felt for your mother and father and other relatives.  Through guru, then you begin to love God, and in that act the entire world becomes God.

       

      The guru is God Himself manifesting in a personal form to guide the aspirant.  Grace of God takes the form of the Guru.  To see the Guru is to see God.  The guru is united with God.  He inspires devotion in others.  His presence purifies all.

       The guru is verily a link between the individual and the immortal.  He is being who has raised himself from this into That, and thus has free and unhampered access into both the realms.  He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness.

Maitreyi and Yagnavalkya

The Sadguru

      To be a Guru, one must have a command from God.  Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through experience, can alone be enrolled as a Guru.  A liberated sage (jivanmukta)  is the real Guru or spiritual preceptor.  He is the Sadguru.  He is identical with Brahman or the Supreme Self.  He is a Knower of Brahman.

       A Sadguru is endowed with countless psychic powers (siddhi).  He possess all divine powers (aisvarya), all the   wealth of the Lord Possession of special powers, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realization.  Sadguru generally do not exhibit any miracles or psychic powers.  Sometimes, however, they may do so in order to convince the aspirants of the existence of super physical things, give them encouragement and instill faith in their hearts.

       The Sadguru is Brahman Himself.  He is an ocean of bliss, knowledge and mercy.  He is the captain of your soul.  He is the foundation of joy.  He removes all your troubles, sorrows and obstacles.  He shows you the right divine path.

       He tears apart your veil if ignorance.  He makes you immortal and divine.  He transmutes your lower, diabolical nature.  He gives you the rope of knowledge  and takes you up when you are drowning in this ocean of samsara (cycle of birth and death).  Do not consider him to be only a man.  Worship your Guru and bow to him with reverence.  

       Guru is God.  A word from him is a word from God.  He need not teach anything.  Even his presence or company is elevating, inspiring and stirring.  His very company is self-illumination.  Living in his company is spiritual education.  Read the holy scripture of  the Sikh religion (the Granth Sahib).  You will come to know the greatness of the Guru.

       Man can learn only from man and hence God teaches through human body.  In your Guru, you have your human ideal of perfection.  He is the pattern into which you wish to mould yourself.  Your mind will readily be convinced that such a great soul, is fit to be worshipped and revered.

       Guru is the door to liberation.  He is the gateway to the transcendental Truth Consciousness.  But, it is the aspirant who has to enter through it.  The Guru is a help but the actual task of spiritual practice falls on the aspirant himself.

The Need for a Guru

      For a beginner in the spiritual path, a Guru is necessary.  To light a candle, you need a burning candle.  An illumined soul alone can enlighten another soul.

       Some do meditation for some years independently.  Later on, they actually feel the necessity of a Guru.  They come across some obstacles to the way.  They are unable to know how to obviate these impediments or stumbling blocks.  Then they begin to search for a Master.

       Only the man who has already been to Badrinath will be able to tell you the road.  In the case of spiritual path, it is still more difficult to find your way.  The mind may mislead you very often.  The Guru will be able to remove pitfalls and obstacles, and lead you along the right path.  He will tell you: "This road leads you to liberation; this one leads to bondage:"  Without this guidance, you might want to go to Badrinath, but find yourself in Delhi.!

      The scriptures are like a forest.  There are ambiguous passages.  There are passages that are apparently contradictory.  There are passages that have esoteric meanings, diverse significance, and hidden explanations.  There are cross-references.  You are in need of a Guru or a preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings.

       A Guru is absolutely necessary for every aspirant in the spiritual path.  It is only the Guru who will find your defects.  The nature of egoism is such that you will not be able to find out your own defects.  Just as a man cannot see his back, so also he cannot see his own errors.  He must live under a Guru for the eradication of his evil qualities and defects.

Naciketan and his guru Yama

       The aspirant who is under the guidance of a Master or Guru is safe from being led astray.  Satsang or association with the Guru is an armor and fortress to guard you against all temptations and unfavourable forces of the material world.

       Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for such great men are the anomalies of spiritual life, and not the common normality.  They come into existence as a spiritual masters as a result of the intense service, study and meditation practiced in previous births.  They had already studied under the Guru.  The present birth is only its continuative spiritual effect.  Hence, the importance of Guru is not lessened thereby.

Narada and Sanatkumara

       All great ones had their teachers.  All the sages, saints, prophets, world-teachers, incarnations, great men, have had their own Gurus, however great they might have been.   Shvetaketu learnt the nature of Truth from Uddalaka, Maitreyi from Yagnavalkya, Bhirgu from Varuna, Narada from Sanatkumara, Nachiketas from Yama, Indra from Prapajati; and several others humbly went to wise ones, observed strict brahmacharya, practiced rigorous discipline and learnt the science of God (Brahma vidya) from them.

       Lord Krishna sat at the feet of His Guru Sandeepani.  Lord Rama had Guru Vasishtha who gave Him Upadeesa (spiritual advice).  Lord Jesus sought John to be baptized by him on the banks of the river Jordan.  Even Devas (celestial beings) have Brihaspati as their Guru.  Even the greatest among the divine beings sat at the feet of Guru Dakshinamurti.

Guru Sandeepana and Lord Krishna

       A neophyte must have a personal Guru first.  He cannot have a God as Guru to begin with.  He must have a pure mind.  He must have ethical perfection.  He must be intensely virtuous.  He must be abode body-consciousness.  Then alone can he have God as Guru.

Sri Dakshinamurthy 

How to choose your Guru?

       If you find peace in the presence of a great soul, if you are inspired by his speeches, if he is able to clear your doubts, if he is free, from greed, anger, and list, if he is selfless, loving and I-less, you can take him as your Guru.  He who is able to clear your doubts, he who is sympathetic in your spiritual practice, he who does not disturb your beliefs but helps you on from where you are, he in whose presence you feel spiritually elevated -- he is your Guru.  Once you choose your Guru, implicitly follow him.  God will guide you through the Guru.

       Do not use your reason too much in the selection of your Guru.  You will fail if you do so.  Try to follow the instruction of a spiritual person who has been treading the path for some years, who has purity and other virtuous qualities, and who has some knowledge of the scriptures.

       If you are not able to find any spiritual guide you can follow the teachings contained in the books written by realized saints like Shri Shankara, Dattatreya and others.  You can keep a photo of such a realized Guru, if available, and worship the same with faith and devotion.  Gradually you will get inspiration, and the Guru may appear in a dream and initiate and inspire you at the proper time.  For a sincere aspirant, help comes in a mysterious manner.  When the time ripe, the Guru and the disciples are brought together by the Lord in a mysterious way.

Siksa and Diksa Guru

       Man has twofold duty here on earth--to preserve his life, and to realize his Self.  To preserve his life, he has to learn to work for his daily bread.  To realize his Self, he has to serve, love and meditate.  The Guru who teaches him the knowledge of worldly arts is the siksha Guru.

       The Guru who shows him the path of Realization is the diksha Guru.  Siksa Guru can be many - as many as the things he wishes to learn.  The diksha Guru can be only one -- the one who leads him to liberation (moksa).

Stick to one Guru

       Do not dig shallow pits here and there for getting water.  The pits will dry up soon.  Dig a very deep pit in one place.  Centralize all your efforts here.  You will get good water that can supply you throughout the year.  Even so, try to imbibe thoroughly the spiritual teachings from one preceptor alone.  Drink deep from one man.  Sit at his feet for some years.  There is no use of wandering from one man to another man, out of curiosity, losing faith in a short time.  Follow the spiritual instructions of one man only.  If you go to several people and follow the instructions of many persons, you will be bewildered.  You will be in a dilemma.

       From a doctor, you get a prescription.  From two doctors, you get a consultation.  From three doctors, you get your own cremation.  Even so, if you have many Gurus, you will be bewildered.  You will be at a loss to know what to do.  One guru will tell you: "Do Soham Japa."  Another will tell you: "Do Japa of Shri Ram."  A third Guru will tell you: "Hear mystic sounds."  You will be puzzled.  Stick to one Guru and follow his instructions.

       Listen to all, but follow one.  Respect all, but adore one.  Gather knowledge from all, but adopt the teachings of one Master.  Then you will have rapid spiritual progress.

Grace and Self-effort

       Realization cannot come to you as a miracle done by your Guru.  Lord Buddha, Lord Jesus, Rama Tirtha have all done spiritual practice.  Lord Krishna asks Arjuna to develop dispassion (vairagya) and practice (abhyasa).  He did not say to him, "I will give you liberation now."  Therefore, abandon the wrong notion that your Guru will give you liberation.  Strive, purify, meditation and realize.

       Grace of a Guru is very necessary.  That does not mean that the disciple should sit idle.  He must do rigid spiritual practices and the entire work must be done by the student.  Now a days, people want a drop of water from the water pot of a renunciate and desire to enter into deep meditation immediately.  They are not prepared to undergo any spiritual practice for purification and Self-realization.  They want a magic pill to push them into the ultimate meditative state.  If you have such delusion, give it up immediately.

       The Guru and the scriptures can show you the path and remove your doubts.  Direct experience of the aparoksa kind or direct intutive knowledge is left for your own experience.  A hungry man will have to eat for himself.

       No doubt, the Guru's blessing can do everything.  But how can one have his [Guru] blessings?  By pleasing the Guru.  A Guru can be pleased with his disciple only if the latter carries out his spiritual instructions implicitly. Carefully follow, therefore, the instructions of the Guru.  Act up to his instructions. Then only will you deserve his blessings and then alone his blessings can do everything.

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Source: An articles written by Swami Sivananda  & Swami Jyotirmayananda taken from the book on "Guru - The Guiding Light" published by Mananam Publications.
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Why should every son perform ritual of Shraddha ceremony?

In Indian Culture

Why should every son perform ritual of Shraddha Ceremony?

Importance of Sraddha ceremony

       For a householder the scriptures have imposed the Panca Maha Yagnas, the five great sacrifices as obligatory duties of life.  The neglect of these duties entails penalty.  These great sacrifices are : 1. Deva Yajna (sacrifice to Gods), 2. Rsi Yjna (sacrifice to Risi).  3. Pitr Yajna (sacrifice to ancestors), 4. Bhuta Yajna (sacrifice to animals), and 5. Atithi Yajna (sacrifice to guests).

       The Sraddha ceremony comes under Pitr Yajna.  It is the sacred duty of the householder.  Every householder should perform the Sraddha ceremony for his ancestors.  Pitrs are forefathers who dwell in the Pitrloka.  They possess the power of clairvoyance and clairaudience.  When Mantras are recited, they exercise tremendous influence through their vibrations.  The Pitrs (ancestors) hear the sounds through the power of clairaudience and they are pleased.  They bless those who offer the oblation. 

       In Sraddha, the essence of food offerings is taken up by the Sun's rays to Suryaloka and the departed souls are pleased with the offerings.  Even in Germany and other foreign countries many persons perform Tarpana and Sraddha.  They have scientifically investigated the beneficial effects of such oblations.  It is imperative duty of all householders to perform Sraddha and Tarpana to please the Risis and Pitrs.  The Gita and Upanisads clearly bear testimony to the fact that the performance of Sraddha is very important.  It is only the deluded souls with perverted intellect who misconstrue things and neglect to perform the sacred ceremonies and consequently suffer.  They are misguided by false reasoning and logic.  Satanic influences affect them very easily.  Ignorance is the root cause for this state of affairs.

       Sraddha ceremony is done once in every year.  A day of the Pitrs is equal to one year of human computation.  This is the reason why we have to perform Sraddha ceremony once in a year.  It is equal to daily performances of Sraddha for the Pitrs (ancestors).  In their calculation we, their sons, live only for a few days, because the longest period of human existence of 100 years is merely 100 days for them.

       Some people entertain the doubt, "When the Jiva undergoes transmigration and takes another birth after leaving this physical body, is it necessary that we should perform Sraddha ceremony for him?  He is no more in the heavens.  To whom will the oblations reach?" 

       In the ninth Chapter of the Gita, Lord Krsna has made it very clear that those virtuous persons who perform sacrifices for the attainment of heaven attain to those worlds of enjoyments.  "They having enjoyed that spacious world of Svargas, their merit (Punya) exhausted, enter the world of the mortals; thus following the Dharma of the triad, desiring objects of desires, they attain to the state of going and returning."  This establishes the theory of attainment of heaven after death, and rebirth in the mortal world after the exhaustion of virtuous acts.  The enjoyments in heaven and peace of the soul are enhanced by the performance of Sraddha ceremony.  The suffering in worlds other than heaven according to the merits of one's own actions is mitigated by the performance of Saraddha ceremony his sons.  So in both cases the performance of Sraddha is great help.  The Pitrs remain in heaven (Pitrloka, Candraloka) for a very long period.

      According to the theory of transmigration, even if the individual is to take another birth immediaely after his death, the performance of Sraddha adds to his happiness in his new birth.  So it is the imperative duty of everybody to perform.  Sraddha ceremony for his parents and forefathers.  Sraddha ceremony should be performed with great Sraddha (faith) as long as you live.  Faith is the main support for religion. 

       In olden days the question "whether to perform Sarddha ceremony or not" did not arise at all.  Then people were full of faith and had reverence for the scriptures.  In these days when faith is almost dwindling into an airy nothing and when the list of non-performers of Saraddha has increased, others of wavering faith begin to doubt whether it is necessary to perform Saraddha or not, and whether any good will accrue out of it.  This lack of faith in the Sastras has degraded us to the present deplorable condition.  "Shradhavan labhate jnanam.... the man of faith attains knowledge and thereby immortality and eternal peace" is the declaration of the Gita.

       Some people argue and say that if a man once performs Sraddha ceremony to his forefathers at Gaya and other places of religious importance, he need not do it every year thereafter.  This is not a general rule and does not apply to all.  It applies only in expcetional cases.  If people take shelter under this exception and discontinue Sraddha ceremony by once offering, Pinda (rice-ball) etc., at Gaya, they do so out of sheer ignorance.  They consider it merely a burden to perform Sraddha ceremony and avoid it.  They have not discharged their duties properly.

       The various religious observances imposed upon mankind by the Sastras tend to purify the ignorant man.  The goal of Karma Yoga is purification of the mind.  Sraddha ceremony, being one of the obligatory duties, as per the injunctions of scriptures, also tends to purify the mind.  Besides this, the forefathers are also pleased and their good wishes and blessings tend to our material and spiritual growth.

       People who die without a son will suffer in the other worlds.  (This is, of course, not applicable in the case of Nitya Brahmacharins and spritual aspirants who tread the spiritual path alone after renouncing all selfish desires and wordly enterprises).  That is the reason why people adopt a son before their death for the due performance of Sraddha ceremonies after their death.  The Gita also supports this view.  "Patanti pitaro hyesvam luptapindodakakriyah": their forefathers fall (down to hell) deprived of the offerings of Pinda (rice-ball) and water.

       But, if a man is religious-minded and if he has discrimination and dispassion, belief in the Sastras and the Vedas, if he has led a virtuous life till the end of his life, if he has led a virtuous life till the end of his life, if he has devoted his last days in devotional practices, Japa, meditation, study, etc., (even if he has no son) he will not have a fall.  He will surely enjoy perfect peace.  He will not be affected by the dark forces of ignorace.  He is free from base attractions of the world.  The Lord takes care of his progress.  He has got self-surrender and there is no fear of downfall.  He has mental purity.  All religious observations have Citta Suddhi (purification of the mind) as their goal.  This he attains by virtue of his past Samskaras and virtuous life in previous incarnations.

       People of some communities in India spend money enormously and indiscriminately on Sraddha ceremony for show.  This is mere wastage.  Money should not be spent on luxury.  It is a delusion to think that the Pitrs will get more peace by spending more money.  Money does not count for the ease of the Pitrs, but the intensity of Bhava (attitude), with which the Saraddha is performed, counts.

       On such occasios the poor and deserving persons are to be fed sumptuously.  Their necessities of life should be attended to.  Study of scriptures should be done on such days.  Tthe performer of the Sraddha ceremony should observe spiritual discipline like Japa, meditation, Mauna, etc.  He should maintain strict Brahmacarya.  He should not spend his time in idle pursuits.  He should pray to God for the whole day.  Recitation of appropriate Vedic hymns should be done.  The story of Naciketas of the Upanisads should be studied.  The performer attains immortality.

       Revive the Vedic religion.  Tread the path of Truth.  Perform Sraddha ceremony.  Shake off this slothfulness, and indifference to the path of righteousness.  Awake, arise!  Tap the right source.  Stick to your Varnasrama Dharma.  There is no greater sacrifice than performance of one's own duty.  Study the Gita daily.  Live in the world, but be not of it.  Assimilate the teachings of the  Gita.  This is the surest way to success in life as well as God-realisation.

       May you enjoy the bliss of the Eternal.  May you attain the immortal and imperishable seat of Brahman by regular performance of your Swadharma (duty), singing Hari's names, serving the sick and the poor, following the path of righteousness, by regular study of the Vedas and by meditation on the Supreme Self!  May the Lord guide you in your activities!

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Source: An article by Swamy Sivananda

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