No Title

主	页

\|-	文	章

	\|-	峇	峇	开	示

	\|-	每	月	精	选

	\|-	其	它

主页 >> 文章 >> 每月精选

2017/04

Hari Bhajan Bina...攀登人生高峰的灵性秘诀

作者：苏蕾士哥文达教授

第五章

Jap Dhyan Bina Samyog Nahi
（念圣号修禅定，必证三摩地）

人类个性的完整协调赋予人类和平与快乐。如果我们的双手正忙于工作而头脑却沉浸于其他的思想或担心其他需要照顾的事物，且心烦意乱，情绪波动，诚然，这样的一个人是绝不会平静的。假设一个人正在看电影，但他的思想却受到公事的干扰，那么，不论影片是如何的精彩或刺激，他都难以专心观赏电影。假设我们被指派做一份工作，而我们必须在指定的时间完成，如果我们的心念老牵挂着家里的某些事情，或受到我们心爱的人伤害性的评语而耿耿于怀，这样我们什么事都办不好。

年青人今天浪费太多时间于学校的活动以及上补习课。在父母的密切注意以及老师的严格督导下，无休止的竞争以达到标准变得更紧张、更具竞争性了。今天的年青人与过去的相比，他们花大量时间只做一件他们懂得的事，即，用功求学，因而忘了去培育许多他们应该知道的事情。职是之故，今天越来越多的年青人让自己成为‘单维度的人’，只对穿梭来往于家庭与学校或家庭与办公室之间感到兴趣而已；他们收集最少量的资讯，足够满足学校的及格标准及办公室的平庸工作表现就可以了。一小部分的人，尤其是年青人，表现突出并且领导改革，而大部分的人则只满足于平庸与自满；两者的差距日益扩大。

从一代到一代，思想与表现的质地，整体上的下降，是我们随处可见的一种衰微现象。不断增长的不安、混乱、困惑、罢工、骚扰和革命，在在都是这一代的征兆；他们继承一个畸形而扭曲的世界，得自前一代所犯的错误的结果。加上当今一代的无能，去应付未来的挑战，使到局面更加恶化。人口日益增加而更多的森林遭到滥伐，以及，执行与海争地的填土工程以提供更多的空间给人们。大自然已不能承受这种滥用的挤压，在人口膨胀和污化的重压下摇摇晃晃，它终于开始采取报复行动。颱风、地震、洪水、干旱等等都是已失其平衡的母亲大自然的痛苦的怒吼与尖叫。瑜伽（Yoga）是组成部分的结合而实现的融合或平衡。

斯瓦米已说， ‘整个宇宙有着一个因果之间的关系。两者的结合就是瑜伽（yoga）。Yoga导自‘yuj’这个字。所以yoga意谓结合和融合。自古以来，人们不了解yoga此字的意义。如果一个人忏悔和吃素，那可不是yoga。钵颠迦梨（Patanjali）的解释是，yoga是各种感官与心念的控制。Yoga意谓使意言行一致并转向神。基士拿说，以所有的卓越和技艺去执行一切工作就是yoga。整个世界是yoga。’

因此，当今世界已丧失其能力去成就yoga或引领与神融为一体的意言行的和谐一致。人已丧失其能力去寻求这有活力的融合于其崇高的‘ 我 ’ （自性）、他的佛性、于平衡之内的神灵。如果在心、头和手之间有同步的了解，那么，在人类个性的每一成分之间就有完美的的沟通。只有这样完整正直的个人可以拥有一个正义意识去面对所有困难和障碍。

斯瓦米说了，

‘若内心有正义，人格就完美；
若人格完美，家庭就和谐；
若家庭和谐，国家就臻于郅治；
若国家臻于郅治，天下就太平。’

因此总的说来，人类个性的完整协调带来一个内在的和谐意识，从而建立起一个快乐、温馨的家庭。只有在这种家庭出生、成长的孩子才能积极地回应各种挑战而建立国家的秩序。这完美的秩序是与崇高的意识融为一体的；这崇高意识，Yoga，就是达成天下太平的蓝图。

我们所看到的世上的天然灾害太多太频繁了，不可视之为意外而不予以理会。根据1990年10月发表于《苏联科学》上的一篇有关臭氧的文章，专家们报告地球上的臭氧层每年收缩百分之0.3。若这种趋势持续下去，在60年内人类将处于环境灾难的边缘。1992年2月17日发表于《时代》杂志的一篇文章宣称地球的臭氧层正被化学品所侵蚀，远比任何科学家所预测的还要严重。1994年12月9日印度报章报道，一个美国-法国的卫星在过去两年来证实海平面有显著的升高现象。1996年5月2日《亚洲年代》报道在过去130年来，最热的一年是1995年，尤其是在欧洲和北美洲。世上顶尖的科学家预测在未来的年代里，世界将遭遇更多的自然灾害。

斯瓦米说了，

‘我们倾向于认为万物的形成是理所当然的事，而设想它仅是没有知觉的天生之物，因此忽略了有知觉的原理；这有知觉原理调整大自然现象并提供一个适当的平衡于各个组成部分。科学家与技术专家们在追求私利与名声下完全不顾社会国家的安全与福利，从而搅乱大自然的平衡，而引起灾害，导致广大人民的损失与痛苦。例如，海洋含有足够地球需要的空气长达10年之久。空中的一个闪电所放出的电力足够整个世界的需求长达20年。因建造巨型水坝和储存大量的水于一处，该处的土地下沉，而造成另一处的土地上升，有如跷板一般。科学家和技术专家们任意开发自然资源，诸如各类矿山采掘金属、云母、煤矿、石油及其他的油类，因而造成五大元素的不平衡与污染，导致灾害，如地震和火山爆发等。由于迅速而过量的工业、工厂、汽车等等的增加，随之而产生的空气污染就是增加中的肺炎与伤寒等疾病的元凶。然而，科学本身不是坏的，人必须做的就是要适当的和明智的利用。’

面对污染并不仅限于陆地，海洋亦然。在1983年的一个面谈中，斯瓦米给与有关海洋污染的构成提供一个见识。

斯瓦米详细地解说，在太平洋内所执行的核试验，影响至极，尤其是纽西兰，更是首当其冲，

‘以形成循环的一部分的动物产品为食，而这循环产生自污染的海洋产品，食者身体的各个部位都受到癌症及心脏病的侵袭。根据峇峇，每年有7千万吨鱼被捕捞，造成海里的鱼的数量减少，导致不够鱼群来清涤海洋。这弄砸海洋并增加污染。’

是故，今天的世界不是别的而仅是今天人类的情况的一个反映。处于外在世界的yoga或平衡只有当人体验到身心灵的内在yoga或结合时才得以成就。

如果爬山者因家里或工作上尚有未解决的难题而引起深切牵挂，致使其心思压抑，那么，肯定地，爬山的乐趣和成就的兴奋就完全体验不出来。其实爬山者还会招致危险，因为如果他的心念不专注，警惕不足，心念就不能镇定自若以避开难关或危机的侵袭。不幸的起因往往是出自个人的疏忽和草率。

此例子可用之于任何人的职业上。医药疏忽的上升，或诉讼案件的增加，这类实例绝对是草率低估问题、太过自信及缺乏心理准备去面对最坏的事态，所产生的结果。

无论如何，现在yoga 这个字是报章上和杂志里常见的字眼。许多人都被这些修行所承诺的结果所吸引。

斯瓦米解释，

‘有些人被各种系统与法门所吸引，如Hathyog，Kriyayog或Rajyog，它们声言能助人认知自性。然而，我必须告诉你们，凡此种种无一能使你体认神。我非常强调这一点！只有Premyog -- 爱瑜珈或爱的修行 -- 能引领你回归神。至于那些yogas（瑜珈或修行），或许会暂时平息你烦乱的心念，同时或许会改进你的健康和延续数年的寿命 -- 然而，它们能做的也仅此而已。’

斯瓦米进而描述什么是真正的瑜伽，

‘我们的行动必须充满着爱与圣洁的芬芳，并且必须是善良的、纯净的。这就是《梵歌》里所说的真正的行动瑜珈。’

草率的学生或许会迅速地问‘什么行动能开始真正的瑜珈’？

‘就在你呼喊神的那一刻，它即成为瑜珈。当你呼叫我时，我会照顾你而提供你所需的一切。’

因此，这似乎显示出；老师说，瑜珈是一个必要的准绳以成就一个人之所需。要平息心念中波动的焦虑并引领过度流动的精神能量在某一个精选的领域里漫游，在歌曲的第二行里所提供的妙方就是念诵主的名号。‘Hari Naam Bina Anand Nahi’明示求道者的信仰，那就是，神的确存在而对神的思想，其本身就是喜悦的源泉。然而，在歌曲的第五行里，有一个妙方提供给求道者以便他成为他自己感官的主宰，凭借念诵主名号的一个精神上的修习以增强精神的生机与活力，从而使人性的成分不致于彼此互相脱节，失去调整，并永远锁定在一个完整和谐的方式之中。

医生有时开双重的复方抗菌药以抗击在病人体内的任何病原体的潜伏抗性菌株。同理，歌曲的第五行提供两个理念，好像一种组合疗法，以平息焦虑并且建立一个舒畅而亲切的精神氛围，足够让主前来居住于求道者的内心深处。它们是持名（Japa）和坐禅（Dhyan）。

求道者可以用念珠或Japmala作为持名的辅助工具。通常念珠共有108个而当重复一则真言或主的名号时，以之协助心念专注。

一个好的科学老师，在执行实验程序之前，他必会介绍学生所用的设备或材料。因此，对一堂生物课来说，老师在第一天的实习课里就会对显微镜加以详细的说明。

除非学生了解如何应用各种旋钮并熟悉精细与粗糙的调整，否则，学生就不能在微观层面去体会大自然的奇异事迹。倘若客观的科学课是如此，那么，主观的课，包括心念的微妙层次，绝对需要更多精心的阐述与简明的指导。因此身为导师的斯瓦米在一则讲道中详细解释这工具，也就是念珠本身，的意义。

‘念珠虽然有108粒珠子，但是它教导你的是一体性。如果它是个Sphatikamala（水晶珠子），你能看到线在内，穿过每一粒珠子；线是把它们一起串起来的内在现实（真实性）。如果珠子不是透明的，你还是会知道线经之而过，把珠子串起来，而这就是让Mala（108珠子的链）存在的根基。为什么是108粒珠子？108是12乘以9的积数；12是揭露客观世界的Aditya Luminaries（日所发的光）的数量。。。，9是影像出现的银幕，根基，那使你在傍晚时误以为是蛇的绳子，Brahman（梵），无名者、无相者、永恒的绝对者。9是梵的号码，因为它总是9，不论你乘之以任何倍数！它是永远不变的，因为9的倍数的数字，分开加起来都是9而已。所以，当你拨动珠子时，你要烙印在内心的事实就是世上真实与虚假皆同时存在，而虚假吸引你，分散你注意力而乐于欺骗你，引导你误入歧途；真实使你自由自在。’

在一个客观的科学课里，老师只必须展示给学生手上材料的复杂的细节或详细说明整个程序就可以了。学生容易了解老师的意思，也会领会他们所能看到和听到的事物。即使犯了错，老师能轻易地点出谬误的地方并立即给学生纠正。然而，在主观课里，当老师重复一个教学时，学生能否掌握老师所传授的精细要点，那是不能保证的。这时老师面对着困难，因为学生的心理运作和心态是看不到的。因此，老师不得不利用可见的象征或线索使学生领悟其内在意义及这技艺练习背后的微妙哲理。

斯瓦米继续其教学，并强调这技艺的几个层面，

‘现在谈谈关于珠子的事；起先，你必须认识手指的象征性作用。拇指代表Brahman（梵），永恒绝对者，普遍存在原则。食指，索引者，指示这个和那个，你和他人，代表Jivi（个灵），个人，有分开与分殊的感觉。当此二者结合于指尖而保持在那位置时，它就是Jnana mudra，智慧的手势，因为智慧存在于Jivi之内，与梵结合为一，而感觉到它已出现就是那梵的出现。其他的三个手指代表 Prakruti，客观世界；当个人与梵结合为一时，客观世界就被否定或取消了。这三个手指是纯质（satvic）、激质（rajasic）和翳质（tamasic）三种属性，借三种属性的互相影响和互相作用建立起现象世界。’

当传授技艺时，老师借提供学生每一个行动背后的重要意义和原理阐述去帮助学生牢记细节。因此，在这样的一个程序背后的学术，如果加以解释，学生的智力不会因诸多好奇和探索性的问题而操心。这可能反过来打扰心灵的宁静。因此，斯瓦米做进一步的解释

‘用中指支撑着念珠，把三个Guna（属性）手指维系在一起。这意味着你现在正超越属性和品质、名与相、多样性的世界，那就是做出这些改造的结果，并且朝向这一体性的知识迈进。Jivi（个灵）手指现在慢慢地把每一个珠子拨向拇指（Brahman 梵），当珠子经过时个灵手指会触抚到梵拇指的指尖，让每一个珠子和每一个气息都在强调结合为一。因为当手指学习并教导功课时，舌头同时重复真言或名号于Pranav中（Om，梵的象征。Prana，气息，va，声音）。念珠对修行的入门者非常有用，然而随着你的进步，持名必须成为你生命的气息而这样，珠子的转动变成一个多余和累赘的运作，使你对它兴趣索然了。你不应该永远被它給束缚；它只是一个装备，借以助你集中精神和进行有系统的静虑冥想。’

待续。。。

Hari Bhajan Bina...Spiritual Tips to climb the mountain of life

by Professor Dr. Suresh Govind

Chapter 5

Jap Dhyan Bina Samyog Nahi

It is the integration of human personality that will confer peace and happiness. If our hands are busy at work but head absorbed in other thoughts or worried about matters which demand attention and heart riddled with disturbing emotions then surely such an individual will never find peace. If one is watching a movie but his disturbing thoughts are on office matters then he won’t enjoy the picture however exciting or thrilling the scenes are. If we are assigned a job and we are forced to finish it in time nothing will be done if our mind is worried about some matters at home or perhaps on the hurting remarks made by your loved ones in the past.

Youngsters and youth today spent a lot of their time at school and attending tuition. Under the close watchful eyes of parents and the strict instruction of teachers the rat race to meet the mark becomes more intense and competitive. The youth or youngsters today compared to previous time spend hours doing only the one thing they know i.e. Study and forget to cultivate the many things they should know. Hence today more and more youth are making themselves into mono-dimensional characters interested only to shuttle between home and school or home and office and vice versa collecting the barest information enough to slip through the passing grade in school and mediocre programme in office. There is an increasing widening gap between the small groups of people, especially youth, who stand out and are in the frontiers of change and the majority of the population who simply thrive on mediocrity and complacency.

The result of the overall drop in the quality of thoughts and performance from one generation to another is the decadence we see all around. The growing restlessness, chaos, confusion, strikes, riots and revolutions are all symptoms of a generation which has inherited a contorted and twisted world as a result of the mistakes made by the past generation. This coupled with incompetence of the present generation to rise to the challenges of the future worsens the scenario. Population keeps increasing and more and more deforestation takes place and land is claimed from the sea, to provide space for the people. Nature unable to contain the abuse that has been thrust upon it and staggering under the weight of pollution and contamination has begun to retaliate. The increasing cyclones, earthquakes, floods, drought etc. are all the shouts and screams of pain of Mother Nature who has increasingly lost her balance. Yoga is union or balance achieved as a result of the union of components.

Swami has said,

‘The entire Universe has a relationship between cause and effect. The combination of the two is yoga. Yoga is a derivative of the word `yuj’. So yoga means combination and union. Since ancient times people did not know the meaning of the word yoga. If a person did penance and fasted on leaves, that is not yoga. Patanjali’s explanation of yoga was that yoga is the control of various senses and mind. Yoga means to unify the thought, word and actions towards God. Krishna said that doing all work with all excellences and skill is Yoga. The whole world is Yoga’.

The present world therefore has lost its ability to achieve Yoga or union with thought, word and action leading to oneness with Divine. Man has lost his ability to find this dynamic union with his higher self, his Buddha nature, the Divine within balance. If there is synchronous understanding between heart, head and hands then there is prefect communication between each component of the human personality. Only such an integrated individual can possess a sense of righteousness to face all hurdles and obstacles.

Swami has said,

‘If there is righteousness in the heart,
there will be beauty in character;
If there is beauty in character,
there will be harmony in the home;
When there is harmony in the home,
there will be order in the nations;
When there is order in the nations,
there will be peace in the world.’

Therefore in short, integration of human personality brings an inner sense of harmony which in turn will create a happy loving home. It is only such homes that give birth to children and youth who by responding positively to the various challenges can create an order in the nation. This perfect order is the union with higher consciousness or YOGA which is the blue print for peace in the world.

The natural calamities we see in the world are too many and too frequent to dismiss them as accidental occurrences. According to an article on ozone in the October 1990 issue of `Science in the USSR’, experts have reported that the ozone layer over the planet is shrinking at an annual rate of 0.3%. If the trend continues, mankind will find itself on the verge of an environmental catastrophe in 60 years or so. The article in Time magazine dated 17 February 1992 states that the earth’s stratospheric ozone layer is being eaten away by manmade chemicals far faster than any scientist has predicted. The Hindu newspaper dated 9 December 1994 carried a report that a U.S French satellite during the past two years confirmed a significant rise in global sea levels. The Asian Age dated 2 May 1996 reported that the hottest year in the past 130 years was in 1995, particularly in Europe and North America. The world’s top scientists predict the world will suffer more natural disasters in the future.

Swami has said,

‘We are prone to take the creation for granted thinking that it is but insentient Nature, thereby ignoring the sentient principle that regulates nature and imparts a proper balance among the various constituents. Scientists and technologists in pursuit of selfish interests as well as of name and fame utterly disregard the security and welfare of the society and nation by upsetting the balance in nature, causing calamities, losses and misery to the public at large. For example, the oceans contain air needed by the earth for more than 10 years. One lightening in the sky emits enough electricity required for the entire world for 20 years. By building gigantic dams and storing huge quantities of water in one place, the earth goes down in that area and consequently goes up in another area, like a sea saw. The indiscriminate exploitation of natural resources by the scientists and technologies such as various types of mines for extracting minerals, mica, coal, petrol and other oils results in imbalances and pollution of the five major elements leading to catastrophes like earthquakes and volcanoes etc. The rapid and excessive proliferation of industries, factories, automobiles, etc, with the attendant pollution of the atmosphere is responsible for the increasing incidence of diseases of pneumonia and typhoid etc. However science per se is not bad; what is necessary is for man to put it to proper and judicious use.’

The pollution is not only faced on land but in the sea as well. An insight into the mechanics of ocean pollution was given by Swami in an interview in 1983.

Swami spoke at length on the nuclear tests taking place in the Pacific Ocean affecting especially New Zealand,

‘People who consume the animal products which form part of the cycle arising out of the polluted ocean products are afflicted by cancer of various parts of the body and by heart attacks. According to Baba, 7 crores (70,000,000) tons of fish are being taken out of the oceans every year resulting in depletion of fish population leading in turn to inadequate cleansing of the ocean. This upsets the ocean and increases pollution.’

Hence the world today is nothing more than a reflection of the state of man today. The Yoga or balance in the outer world can only be accomplished if man experiences an inner yoga or union of his body mind and spirit.

If the mind of the mountain climber is gravitated by a deep anxiety of an unsettled crisis at home or at work then surely the joy of climbing and the thrill of accomplishing can never be felt completely. In fact the climber will invite a danger onto himself for if the mind is robbed off of its attentiveness and alertness it will not possess the `presence of mind’ to avert the onslaught of crisis or danger. The cause of mishap is most often due to individual negligence and carelessness.

The example can be taken to any of man’s profession. Cases of rising medical negligence or increasing law suits are definitely the result of careless underestimation of the problem, over confidence and lack of mental preparedness to face the worst in a given scenario.

Yoga however is a word most often seen these days in newspapers and magazines. Many become attracted by the promises these practises are supposed to bestow.

Swami explains,

‘There are some who attracted by various systems and methods like Hathyog, Kriyayog or Rajyog, which claim to help people to realise the self. But I must tell you that none of these can make you realise God. I am saying this most emphatically! The Premyog - Discipline of Love - alone can lead you to God. Those Yogas may calm the mind’s agitation temporarily and may improve health and prolong life for a few more years - but that is all that they can do.’

Swami further describes what true Yoga is,

‘Our actions must be saturated with fragrance of love and sacredness and must be good and pure. This is the true Yoga of action as laid in the Geeta.’

The hasty student might quickly ask `what act can commence true yoga’?

‘The very moment you cry for God it becomes Yoga. When you cry for Me, I will take care of you and give everything you need.’

Hence it appears; the teacher states that Yoga is an essential criterion to achieve whatever one needs. To calm the restless agitation in the mind and to bring the excessive flow of mental energy to roam and play in a given chosen field the prescription given in the second line of the song is to recite the Lord name. `Hari Naam Bina Anand Nahi’ indicates that the seeker’s belief, that God really exists and the thought of God is a source of joy itself. However here in this fifth line of the song a prescription is offered to the seeker to gain a mastery of his senses by a mental discipline of chanting the Lords name to increase a mental vitality and vigour so that the components of human personality does not align away from each other and remains permanently locked in an integrated manner.

The doctor sometimes prescribes a double combination drug to combat any lurking resistant strain of any pathogen in a sick patient. In the same manner the 5th line in the song provide two ideas like a combination therapy for calming the agitation and creating a soothing and cordial mental ambience enough for the lord to come and reside in the cave of the seeker’s heart. They are Japa and Dhyan.

In Japa an aid is given to the seeker in the form of a rosary or Japmala. Usually the Japa mala possess 108 beads and is used as a means to aid the mind to focus while repeating a mantra or the Lords name.

A good science teacher before embarking on to the experimental procedures must introduce the equipment or materials to be used by the students in the class. Hence for a biology class on the first day of the practical session the teacher will elaborate on the microscope itself.

Unless the student understands how to use the various knobs and be familiar with the fine and coarse adjustments the student will not be able to appreciate the wonders of nature at the microscopic level. If this is true of the objective science class then the subjective class involving the subtle aspects of the mind definitely requires more elaborate and precise instruction. Hence the teacher in Swami in one of the speeches explained in detail the significance of the tool i.e. the Japmala itself.

‘The Japmala teaches you the unity, though it has 108 beads. If it is a Sphatikamala (crystal beads) you can see the string running in and through each bead, the inner reality on which all this is strung. If the beads are not transparent, you will still know that the string passes through, holds together, and is the basis for the mala to exist. Why 108 beads. 108 is the product when 12 is multiplied 9 times; 12 is the number of Adityas (Sun) Luminaries that reveal the objective world.., 9 is the screen on which the picture appears, the basis, the rope which deludes you as the snake in the dusk, Brahman, the nameless, formless, eternal absolute. Nine is the Brahman number, for it is always 9, however many times you multiply it! It is immutable, for 9 into any number add up to 9 only. So when you turn the beads, impress upon yourself the fact that there is both truth and travesty in the world, that the travesty attracts, distracts and delights in deceiving you, diverts you into devious paths; the truth makes you free.’

In an objective science class the teacher merely have to show to the students the intricate details of the specimen at hand or elaborate on the procedure. It is easy to understand the teacher and the student will follow what they can observe and listen. Even when mistakes are made the teacher can easily spot the error and correct the student instantly. However in the subjective class when the teacher repeats an instruction there is no guarantee that the student has grasped the finer points of the instruction imparted. The teacher here is handicapped in the sense that the manner the student does his mental recitation and the mental attitude the student possess cannot be visibly seen. Therefore it becomes imperative that the teacher must use visible symbols or pointers to make the student grasp the inner meaning and the subtle philosophy behind the practise of this technique.

Swami continues his instruction with emphasis on these aspects of the technique,

‘Now about the beads; before everything you must know the symbolism of the fingers. The thumb represents Brahman, the eternal absolute, the immanent principle. The forefinger, the index one, which indicates this and that, you and other, is the jivi, the individual, feeling separate and distinct. When these two are joined at the tip, held in that position, it is the Jnana mudra, the gesture of wisdom, for wisdom consists in the Jivi becoming One with the Brahman, the emergence of that which felt that it has emerged. The other three fingers represent Prakruti, the objective world, which is negated when the mergence is affected. They are the three Gunas, the satvic, the rajasic and the tamasic, that by the interplay create the phenomenal world.’

The teacher while imparting the technique aids the student to remember the details by furnishing him with the significance and the rationale behind each act. Hence the science behind such a process, if explained, the student’s intellect will not be bothered with numerous inquisitive and probing questions it might want to ask. This might in turn disrupt the silence and serenity of the mind. Hence Swami explains further

‘Hold the rosary over the middle finger, keeping the three guna fingers together. This means that you are now transcending the world of attributes and qualities, of name and form, of multiplicity that is the consequence of all this transformation, and proceeding towards the knowledge of this unity. The Jivi finger now slowly passes each bead towards the thumb (Brahman), touching the tip of the Brahman finger when the bead passes over, so that the mergence is emphasised with every bead and every breath, for while the fingers learn and teach the lesson, the tongue repeats the mantra or the name with the Pranav. The Japmala is very useful for beginners in Sadhana, but as you progress, Japa must become the very breath of your life and so the rotation of beads becomes a superfluous and cumbersome exercise in which you have no more interest. You should not be bound to it forever; it is only a contrivance to help concentration and systematic contemplation.’

to be continued ….