Jap and Dhyan

Japa and Dhyana: Japa means rhythmic enunciation of amantra at a consistent amplitude and frequency. Several types of japas aredescribed in the ancient science of man­tras. The upansujapa is most suitable for the daily upasana. Theenunciation of this japa is such that— the lips and tongue move but the volume of voice is kept so low that even the people sitting besides would not be able to hearit. This type of japa avoids disturbing others and it also supports mental concentration of the sadhaka. Minimum three rosaries (3 X 108 times) japa of the Gayatri Mantra should be performed during the daily upasana (at an average frequency, it takes about 6 to 8 minutes for 108 times upansu japa of the Gayatri Mantra).If possible, the number of japas could be increased further by some more rosary counts; usually the experienced sadhakas practice up to eleven rosary counts at a stretch. The regularity (fixed number and pace) of japa should be maintained every day.

japa is a kind of cleansing and sharpening process. Continuous friction makes the stones smooth; the scrubbing of soap on the cloths or the body removes the dirt from the latter... The cyclic pressure and attrition induced by the mantra-japa also serve this purpose for the cleansing of the mind and the inner sentimental core.

While performing japa, one should maintain mental concentration and feeling of uprooting of the vices from the body and mind and subsequent spiritual refinement of the inner domains with the ascent of sadbuddhi.

Dhydna (meditation) is essential for complete effects of japa. The latter would be a mere 'mechanical' exercise of the vocal system without dhyana. In the initial phase of dhyana one needs an object or a concept that is to be focused or meditated upon. The sadhakamay select a divine symbol or image of God for this purpose as per his nature and faith. Meditation upon rising sunis most recommended for the dhyana during GayatriUpasana-

The devotees of the sakara upasana of Gayatri also often attempt to visualize her in the bright core of the sun — as the divine mother, the Goddess sitting on snow-white swan. The sublime presence of the Mother Gayatri becomes intense with the engrossment of sadhaka's consciousness. The latter dedi¬cates his self in the holy mother's lap like an infant, and feels being blessed by the nectar of her spiritual milk, which puri¬fies, strengthens and illuminates his personality from within....It should be recalled that the mother experienced in the mental image is not a woman, rather the Goddess, the divine source of all noble virtues, motherly love, goodwill and beatified pow¬ers. This meditation becomes natural and effective with the increased piety of emotions and depth of faith... This dhyana is supposed be progressing well when all disturbances begin to disappear and the devotee despite being a normal adult in the physical world forgets his identity and finds himself as an in¬fant in the course of the meditation.... He gradually begins to feel as though the nectar-milk of the divine mother is spread¬ing like a spark within him and is burning out all the assimilated vices, blemishes and infirmities. The glow and heat of this spark is transforming him into an eminent being.... And that his life is being gradually transmuted from sinful decline to ideal evolution... ; from a man-animal to a great human, an angelic personality.... With aroused purity, self-confidence, and all-round eminence, he is getting endowed with divine virtues and potentials...

The nirakara dhyana involves deep meditation on the rising sun with an engrossed feeling that the nectar-glow of Gayatri is reaching the sadhaka along the sunrays and spunning an aura of light around him. This radiation is slowly penetrating the sadhaka's body and energizing all sense-organs and fac¬ulties... The insidious incontinence of the ears, nose, eyes, tongue and the genitals, etc, are evaporating and all the sense-organs are getting refined and sharpened by this brilliance.... This aura is now expanding towards the brain and refining all the mental and intellectual faculties. The smog of intemper¬ance, ego, selfishness, fear and varieties of illusions inspis¬sated in the core of mind is destroyed by this divine radiance and the Gayatri Sakti indwelling in it is kindling unique spark of awareness, alacrity, self-control, enlightened thoughts and spirituality....

The sadhaka should continue the dhyana with the inner per¬ception that the glow of Adi Sakti immanent in this aura is entering the deeper domains of the heart – the emotional core... and slowly eroding the incompleteness, the fears, and astray search of the self... This beatific light is eliminating the darkness of fears, ignorance and the narrow, selfish percep¬tions of the self. The individual self is being absorbed in the divine aura and thus unifying its identity with thy grace — like the self-sacrifice of a moth in the flame, or the sublimation of an ahuti in the yagyagni... The glow of the soul is absorbed in thy radiance... This grand union of the soul with its absolute origin is generating infinite bliss. With this sublime impulse, the sadhaka's heart gets immersed in the ocean of divine inspira¬tions. This ennobles spiritual evolution of his aspirations, emotions, inner personality and intrinsic faith. He realizes his di¬vine nature and adopts the conduct worth thy grace and ideals.

As the continuation and emotional depth of engrossment in the dhyana intensifies, the intimacy of the rejuvenation of the devotee's soul with the divine source of meditation becomes more enliven and strong and effectuates sublime transmuta¬tion of the sadhaka with cherubic illumination....

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