You should observe the following rules during that special day of devotion, Samyam Vrata:
Concerning the dedication of one’s japa to one’s Ista or Guru, SRI MA said: After doing japa one should dedicate it to the Object of one’s worship. If this is not done and it is stored by oneself; there is fear of its being lost, since one is not aware of the great value of what is in one’s keeping. Just as when a priceless jewel is left in a small child’s custody, he may throw the treasure away, not understanding how precious it is. Nevertheless, even by keeping the japa stored by oneself, one will gain something, but the full benefit of its accumulation will not be reaped. The whole and entire fruit of the japa, obtained by dedicating it to the Supreme Object of one’s devotion, can not be had if it is kept by oneself. For this reason japa should be offered to one’s Ista or Guru. When a child receives something, he brings it to his mother, for he does not know the value of what he has got. No sooner does the mother see it than she realizes how precious it is. She therefor takes it at once from the child’s hand and puts it safely away. But when the boy has grown up and learnt to understand, then. his mother returns the invaluable object to him, saying: "I have preserved your treasure for you; now take it back." When one has acquired the necessary capacity (adhikara), that which could not be understood formerly, is completely grasped. With age and wisdom, understanding comes in its fullness. By regularly offering one’s japa to the Ista, one slowly and gradually comes to realize what the Name is and He Whose Name one repeats; who one is; what Self-realization signifies. When all this is revealed, then the purpose of one’s japa has been wholly fulfilled. Nobody can foretell at what particular instant this may occur; therefore, ever continue with your sadhana. Infinite are the sadhanas, infinite the spiritual experiences, infinite is manifestation - and yet He is unmanifest. The nature of one’s japa depends on one’s particular line of approach. Why did I use the term ‘infinite’ ? The leaves of a tree are infinite in number, and although they are all of the same general pattern, yet there are countless variations within that pattern. Viewed from this angle also, diversity is infinite. Finally, when Enlightenment occurs, this will be the end, and at that very instant He will be revealed in the midst of endless variety. The seed as such remains what it is, and so do the boughs and branches ; yet there is infinity in each of them. Similarly, in the field of sddhana also everything is infinite. As one goes on practising a prescribed amount of japa - at some moment or other, the fire will be set ablaze. Fire exists everywhere, only one does not know, at what instant the friction will suffice to kindle a flame. Therefore, be ever prepared ! Of course, some yogi may be able to foretell after how many repetitions of a name or mantra Light will come. For this reason persevere in the practice of japa. It will be carefully stored for you, as if kept safely by your mother. The moment may come at any time, when you will realize the many in the One and the One in the many. When will the number of repetitions be completed, and what will then be found? That the Name and the One whose Name it is are indivisible; thus, what you have offered will come back to you. QUESTION: Suppose japa is not dedicated to the Guru but kept by oneself; will its fruit be lost? SRI MA : If it is the Guru’s instruction not to dedicate the japa, it will be in His Hands even so for, did one not act according to his command? He may bring it to fulfilment either by preserving it Himself, or by leaving it to the disciple. He alone knows how it will be brought to completion. Moreover, nothing whatsoever is altogether lost. If japa has been practised continuously, it is bound to bear fruit some day. Nevertheless, it may also be fruitless if; for instance, the mantra is incorrect, or the japa is not done according to its inherent rules -no possibility can be entirely excluded. It may be found that someone practises japa and austerities with faith and regularity, and yet there is no response. In deep despair he drops all his practices. The agony of his suffering will not let him either sleep or eat. Here his eagerness is so great, although he has abandoned all effort. If he is completely single-minded in his thirst for Enlightenment, it must come then and there.
SRI MA said:
After doing japa one should dedicate it to the Object of one’s worship.
If this is not done and it is stored by oneself; there is fear of its being lost, since one is not aware of the great value of what is in one’s keeping. Just as when a priceless jewel is left in a small child’s custody, he may throw the treasure away, not understanding how precious it is. Nevertheless, even by keeping the japa stored by oneself, one will gain something, but the full benefit of its accumulation will not be reaped.
The whole and entire fruit of the japa, obtained by dedicating it to the Supreme Object of one’s devotion, can not be had if it is kept by oneself.
For this reason japa should be offered to one’s Ista or Guru.
When a child receives something, he brings it to his mother, for he does not know the value of what he has got. No sooner does the mother see it than she realizes how precious it is. She therefor takes it at once from the child’s hand and puts it safely away. But when the boy has grown up and learnt to understand, then. his mother returns the invaluable object to him, saying: "I have preserved your treasure for you; now take it back."
When one has acquired the necessary capacity (adhikara), that which could not be understood formerly, is completely grasped. With age and wisdom, understanding comes in its fullness.
By regularly offering one’s japa to the Ista, one slowly and gradually comes to realize what the Name is and He Whose Name one repeats; who one is; what Self-realization signifies. When all this is revealed, then the purpose of one’s japa has been wholly fulfilled.
Nobody can foretell at what particular instant this may occur; therefore, ever continue with your sadhana.
Infinite are the sadhanas, infinite the spiritual experiences, infinite is manifestation - and yet He is unmanifest.
The nature of one’s japa depends on one’s particular line of approach.
Why did I use the term ‘infinite’ ?
The leaves of a tree are infinite in number, and although they are all of the same general pattern, yet there are countless variations within that pattern.
Viewed from this angle also, diversity is infinite. Finally, when Enlightenment occurs, this will be the end, and at that very instant He will be revealed in the midst of endless variety. The seed as such remains what it is, and so do the boughs and branches ; yet there is infinity in each of them. Similarly, in the field of sddhana also everything is infinite.
As one goes on practising a prescribed amount of japa - at some moment or other, the fire will be set ablaze.
Fire exists everywhere, only one does not know, at what instant the friction will suffice to kindle a flame. Therefore, be ever prepared !
Of course, some yogi may be able to foretell after how many repetitions of a name or mantra Light will come.
For this reason persevere in the practice of japa. It will be carefully stored for you, as if kept safely by your mother. The moment may come at any time, when you will realize the many in the One and the One in the many. When will the number of repetitions be completed, and what will then be found? That the Name and the One whose Name it is are indivisible; thus, what you have offered will come back to you.
QUESTION: Suppose japa is not dedicated to the Guru but kept by oneself; will its fruit be lost?
SRI MA : If it is the Guru’s instruction not to dedicate the japa, it will be in His Hands even so for, did one not act according to his command? He may bring it to fulfilment either by preserving it Himself, or by leaving it to the disciple. He alone knows how it will be brought to completion. Moreover, nothing whatsoever is altogether lost. If japa has been practised continuously, it is bound to bear fruit some day. Nevertheless, it may also be fruitless if; for instance, the mantra is incorrect, or the japa is not done according to its inherent rules -no possibility can be entirely excluded.
It may be found that someone practises japa and austerities with faith and regularity, and yet there is no response. In deep despair he drops all his practices. The agony of his suffering will not let him either sleep or eat.
Here his eagerness is so great, although he has abandoned all effort.
If he is completely single-minded in his thirst for Enlightenment, it must come then and there.
