CONSCIOUSNESS GETS PURIFIED THROUGH JAPA’. UNBROKEN-ROUND-THE-CLOCK ‘JAPA’ IS A SPECIAL KIND OF ‘TAPA’ (penance). Mere remembrance of the Supreme Soul does not increase ‘Tapa’, but through Japa (chanting) of the Holy Name ‘Tapa’ goes on increasing by and by. Thorough ‘Tapa’, the dark (evil or sinister) coverings of the heart and mind go on getting removed and as a result in the completely purified heart, the light of the Supreme Soul can be experienced in a natural course. Prabhushree has considered Japa (chanting) one type of a Yogic procedure. Japa generates into constant Pranayam. A kind of wonderful internal change takes place in such a way that the performer of Japa even does not realize it. The amount of stupendous effort undertaken by the Yogic (Ascetics) in awaking the power of Kundalini, gets awakened in a natural way through Japa in due course of time. That is why Prabhushree had told that, IN ORDER TO RETAIN A HIGH LEVEL IN ADHYATMIK LIFE, ALONG WITH GNAN (knowledge), YOGA IS ALSO NECESSARY, WHOSE SIMPLE MEANS IS CONSTANT JAPA OF THE HOLY NAME.

There is a kind of ‘Shakti’ (power) in Japa which ACTS LIKE A SHIELD AGAINST AND DISTURBANCE CAUSED BY FORCES OF MAYA. Constant remembrance of the Holy Name purifies the consciousness, as a consequence of which ‘Chaitanya Shakti’ of the Supreme Soul manifests in the heart and so the all-round natural protection of the individual from the magic obstructions always continues to take place.

The kinds of ‘Japa’ and rules framed about them are many. It is necessary to follow them in ‘Anushthan’ (commencement of ‘Japa’ as an undertaking) or in the ‘Nitya-Niyam’ (practice of daily routine of fixed rules). However, FOR THE SAKE OF LOVE FOR THE SUPREME SOUL, IN THE DESIRELESS BHAKTI (DEVOTION) JAPA OF ‘HOLY NAME’ CAN BE DONE UNIVERSALLY AT ANY TIME AND AT ANY PLACE. Further, there is no necessity in ‘Japa’ of some specialized knowledge. Illiterate or educated person can perform ‘Japa’. One of the means for performing ‘Japa’ is a rosary which is called ‘Smarani’ (memorabilia). Many saints go on rotating rosaries in their hands, the reason for which is the aim of continuing the performance of ‘Japa’ of the ‘Holy Name’. As when the quantum of ‘Japa’ increases, there is automatic release from rosary and the state of ‘Ajapa-japa’ is in a natural way attained in due course of time.

It is also necessary to know the difference between ‘Japa’ of ‘Holy Name’ and ‘Mantra-Japa’. Japa of ‘Holy Name’ means ‘Japa’ of any Name of the Supreme Soul or its remembrance, whereas ‘Japa of Mantra’ means Japa of ‘Siddha Mantra’ of any form of the Supreme soul. The Japas by which high souls in the past had attained the Supreme Soul have become ‘Siddha Mantras’. In such A ‘Brahm MANTRA’, THERE RESIDES A CONSCIOUS POWER and such a power becomes most helpful in attainment of the Supreme Soul. Adhyatmik (spiritual) development takes place very speedily. A few seekers of truth get a Mantra’ directly either from the Supreme Soul or through a ‘Sad-Guru’. And by obtaining such a ‘Mantra’ attainment of the Supreme Soul can be speedily achieved. In short, it is to be said that the ‘Mantra – Japa’ is greater than the ‘Japa’ of the ‘Holy Name’.

In the five main principal means as shown by Rev. Prabhushree, the words used in them exist in the form of elemental sentiments. Taking them as a supporting base, a principle or a path of means and the knowledge in harmony with the same gets established. For example, the essence of compassion establishes the principle of non-violence. The word ‘Pavitryam’ (purity) establishes the principle of ‘Bhrahmacharyatmak Purity’. In the same manner, the ‘Brahm-Mantra Dhayan’ shows the importance of the means of Japa. The meaning of ‘Dhyan’ is contemplation – concentration and that is possible only through ‘Japa’. With the help of Akhand-Japa of the ‘Brahm-Mantra’ it is possible to remain in contemplation of ‘Brahm’. And that is why, Prabhushree has laid a very great emphasis upon ‘Japa’ of ‘Brahm-Mantra’ and ‘Dhun’.