EGO
If a man knows his own self, he knows other beings and God. What is my ego? Ponder deeply, and you will know that there is no such thing as 'I'. As you peel off the skin of an onion, you find it consists only of skin; you cannot find any kernel in it. So too on analysing the ego, you will find that there is no real entity that you can call 'I'. Such an analysis of the ego convinces one that the ultimate substance is God alone. When egotism drops away, Divinity manifests Itself.

Bhakti(Devotion) The path of Love
Nothing can be impressed on smooth glass, but when the surface is coated with proper chemicals, pictures can be impressed upon it, as in photography. In the same way, on the human heart coated with the chemicals of Bhakti, the image of Divinity can be impressed.

The digit one may be raised to a figure of any value by adding zeros after it; but if that one is omitted, zeroes by themselves have no value. Similarly so long as the jiva (individual soul) does not cling to God, Who is the One, he has no value, for all things here get their value from their connection with God. So long as the Jiva clings to God, Who is the value-giving figure behind the world, and does all his work for Him, he gains more and more thereby; on the contrary, if he overlooks God and adds to his work many grand achievements, all done for his own glorification, he will gain nothing there from.
First gain God, and then gain wealth; but do not try to do the contrary. If, after acquiring spirituality, you lead a worldly life, you will never lose your peace of mind.

The One
Poison slays but one person, and a weapon also but one; wicked counsels, however, destroy an entire kingdom with king and subject. Alone one should not partake of any savoury viand, nor alone reflect on concerns of profit, nor alone go upon a journey, nor alone remain awake among sleeping companions.
That Being who is One without a second, and whom, O king, thou has not been able to comprehend, is Truth's self, and the way to heaven, even like a boat in the ocean.

Forgiveness
There is one only defect in forgiving persons, and not another; that defect is that people take a forgiving person to be weak. That defect however, should not be taken into consideration, for forgiveness is a great power. Forgiveness is a virtue of the weak, and an ornament of the strong. Forgiveness subdues (all) in this world; what is there that forgiveness cannot achieve? What can a wicked person do unto him who carries the sabre of forgiveness in his hand? Fire falling on a grassless ground is extinguished of itself. And unforgiving individual defiles himself with many enormities. Righteousness is the one highest good; and forgiveness is the one supreme peace; knowledge is one supreme contentment; and benevolence, one sole happiness.

Desire and Anger
Desire and anger, O king, break through wisdom, just as a large fish breaks through a net of thin cords. He who in this world regarding both religion and profit, seeks to acquire the means of success, wins happiness, possessing all he had sought. He who, without subduing his five inner foes of mental origin, wishes to vanquish other adversaries, is, in fact, overpowered by the latter.

The eight different paths of righteousness
Sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and contentment constitute the eight different paths of righteousness. The first four of these may be practised from motives of pride, but the last four can exist only in those that are truly noble.

Assembly
That is no assembly where there are no old men, and they are not old who do not declare what morality is. That is not morality which is separated from truth, and that is not truth, which is fraught with deceit. Truth, beauty, acquaintance with the scriptures, knowledge, high birth, good behaviour, strength, wealth, bravery, and capacity for varied talk,these ten are of heavenly origin.

----------------------------------- Panchatantra

Yudhishthira said: The path of duty is long. It has also. O Bharata, many branches. What, however, according to thee, are those duties that most deserve to be practised? What acts, according to thee, are the most important among all duties, by the practice of which I may earn the highest merit both here and hereafter?

Bishma said: The worship of mother, father and preceptor (teacher) is most important according to me. The man who attends to that duty here, succeeds in acquiring great fame and many regions of felicity. Worshipped with respect by thee, whatever they will command thee, be it consistent with righteousness or inconsistent with it, should be done unhesitatingly, O Yudhishthira! One should never do what they forbid. Without doubt, that which they command should always be done. [Note: Literally, "One should not follow that course of duty which they do not indicate. That again is duty, which they command. This is settled."]

They are the three worlds. They are the three modes of life. They are the three Vedas. They are the three sacred fires. The father is said to be the Garhapatya fire; the mother, the Dakshina fire; and the preceptor is that fire upon which libations are poured. These three fires are, of course, the most eminent. If you attend with heedfulness to these fires, you will succeed in conquering the three worlds. By serving the father with regularity, one may cross this world. By serving the mother in the same way, one may attain to regions of felicity in the next. By serving the preceptor with regularity one may obtain the region of Brahma. Behave properly towards these three, O Bharata, you will then obtain great fame in the three worlds, and you will be blessed, great will be your merit and reward.

Never transgress them in any act. Never eat before they eat, nor eat anything that is better than what they eat. Never impute any fault to them. One should always serve them with humility. That is an act of high merit. By acting in that way, o best of kings, you may obtain fame, merit, honour, and regions of felicity hereafter. He who honours these three is honoured in all the worlds. He, on the other hand, who disregards these three, fails to obtain any merit from any of his acts. Such a man, O scorcher of foes, acquires merit neither in this world nor in the next. He who always disregards these three seniors never obtains fame either here or hereafter. Such a man never earns any good in the next world. All that I have given away in honour of those three has become a hundredfold or a thousand-fold of its actual measure. It is in consequence of that merit that even now, O Yudhishthira, the three worlds are clearly before my eyes.

One Acharya (teacher) is superior to ten Brahmanas learned in the Vedas. One Upadhyaya is again superior to ten Acharyas. The father, again, to ten Upadhyayas. The mother, again, is superior to ten fathers, or perhaps, the whole world, in importance. There is no one that deserves such reverence as the mother. In my opinion, however, the preceptor is worthy of greater reverence than the father or even the mother. The father and the mother are authors of one's being. The father and the mother, O Bharata, only create the body. The life, on the other hand, that one obtains from one's preceptor, is heavenly. That life is subject to no decay and is immortal. The father and the mother, however much they may offend, should never be slain. By not punishing a father and a mother, (even if they deserve punishment), one does not incur sin. Indeed, such reverend persons, by enjoying impunity, do not stain the king. The gods and the Rishis do not withhold their favours from such persons as strive to cherish even their sinful fathers with reverence.

He who favours a person by imparting to him true instruction, by communicating the Vedas, and giving knowledge which is immortal, should be regarded as both a father and a mother. The disciple, in grateful recognition of what the instructor has done, should never do anything that would injure the latter. They that do not reverence their preceptors after receiving instruction from them by obeying them dutifully in thought and deed, incur the sin of killing a foetus. There is no sinner in this world like them. Preceptors always show great affection for their disciples. The latter should, therefore, show their preceptors commensurate reverence. He, therefore, that wishes to earn that high merit which has existed from ancient days, should worship and adore his preceptors and cheerfully share with them every object of enjoyment. With him who pleases his father is pleased Prajapati himself. He who pleases his mother gratifies the earth herself. He who pleases his preceptor gratifies Brahma by his act.

For this reason, the preceptor is worthy of greater reverence than either the father or the mother. If preceptors are worshipped, the very Rishis, and the gods, together with the Pitris, are all pleased. Therefore, the preceptor is worthy of the highest reverence. The preceptor should never be disregarded in any manner by the disciple. Neither the mother nor the father deserves such regard as the preceptor. The father, the mother, and the preceptor, should never be insulted. No act of theirs should be found fault with. The gods and the great Rishis are pleased with him that behaves with reverence towards his preceptors. They that injure in thought and deed their preceptors, or fathers, or mothers, incur the sin of killing a foetus. There is no sinner in the world equal to them. That son of the sire's loins and the mother's womb, who, being brought up by them and when he comes to age, does not support them in his turn, incurs the sin of killing a foetus. There is no sinner in the world like unto him. We have never heard that these four, viz., he who injures a friend, he who is ungrateful, he who slays a woman, and he who slays a preceptor, ever succeed in cleansing themselves. I have now told thee generally all that a person should do in this world. Besides those duties that I have indicated, there is nothing productive of greater felicity. Thinking of all duties, I have told thee their essence.

One hundred and eight names of the sun

Dhaumya said: Surya, Bhaga, Twastri, Pusha, Arka, Savitri, Ravi, Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakar, Prithibi, Apa, Teja, Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra, Budha, Angaraka, Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara, Brahma, Vishnu, Rudra, Skanda, Vaisravana, Yama, Vaidyutagni, Jatharagni, Aindhna, Tejasam, Pati, Dharmadwaja, Veda-karttri, Vedanga, Vedavahana, Krita, Treta, Dwapara, Kali, Full of every impurity, Kala, Kastha, Muhurtta, Kshapa, Yama, and Kshana, Samvatsara-kara, Aswattha, Kalachakra, Bibhavasu, Purusha, Saswata, Vyaktavyakta, Sanatana, Kaladhyaksha, Praja-dhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta, Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi, Sarvadi, Alolupa, Ananta, Bhanu, Kamada, Sarvatomukha, Jaya, Visala, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana, Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Arvindaksha, Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara, Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha, Characharatman, Sukhsmatman, the merciful Maitreya.

These are the hundred and eight names of Surya of immeasurable energy, as told by the self-create (Brahma). For the acquisition of prosperity, I bow down to thee, O Bhaskara, blazing like unto gold or fire, who is worshipped of the gods and the Pitris and the Yakshas, and who is adored by the Asuras, Nisacharas, and Siddhas. He that with fixed attention recites this hymn at sunrise obtains wife and offspring and riches and the memory of his former existence, and by reciting this hymn a person attains patience and memory. Let a man concentrating his mind, recite this hymn. By doing so, he shall be proof against grief and forest-fire and ocean and every object of desire shall be his.

Vaisampayana continued: Having heard from Dhaumya these words suitable to the occasion, Yudhishthira the just, with heart concentrated within itself and purifying it duly, became engaged in austere meditation, moved by the desire of supporting the Brahmanas (Brahmins). And worshipping the maker of day with offerings of flowers and other articles, the king performed his ablutions. And standing in the stream, he turned his face towards the god of day. And touching the water of Ganga (Ganges river), the virtuous Yudhishthira with senses under complete control and depending upon air alone for his sustenance, stood there with rapt soul engaged in Pranayama.

[Note: A form of Yoga that is said to consist in the mingling of some of the air supposed to exist in every animal body. These airs are five: Prana, Apana, Samana, Udana, and Vyana.]

And having purified himself and restrained his speech, he began to sing the hymn of praise (to the sun).

Yudhishthira said: Thou art, O sun, the eye of the universe. Thou art the soul of all corporeal existences. Thou are the origin of all things. Thou art the embodiment of the acts of all religious men. Thou art the refuge of those versed in the Sankhya philosophy (the mysteries of the soul), and thou art the support of the Yogis. Thou art a door unfastened with bolts. Thou art the refuge of those wishing for emancipation. Thou sustain and discover the world, and sanctify and support it from pure compassion. Brahmanas versed in the Vedas appearing before thee, adore thee in due time, reciting the hymns from the respective branches (of the Vedas) they refer. Thou art the adored of the Rishis. The Siddhas, and the Charanas and the Gandharvas and the Yakshas, and the Guhyakas, and the Nagas, desirous of obtaining boons follow thy car coursing through the skies. The thirty-three gods with Upendra (Vishnu) and Mahendra, and the order of Vaimanikas have attained success by worshipping thee.

[Note: The 33 gods are the 8 Vasus, the 11 Rudras, the 12 Adityas, Prajapati, and Vashatkara. Order of Vaimanikas refer to an order of celestials.]

The Japa-Mala occupies a special position in Mantra-Sadhana (the spiritual disciplines consisting of repeating sacred syllables), because it is through the Mala itself that Japa is most effective. Firstly, the Mala is used to keep count of Japa or the repetition of sacred syllables. Secondly, during Sadhana, the mind as always, through its very nature, tends to wander. It is through the Mala, that the wandering mind can be quickly recollected or brought back to the thought of the deity or object of meditation.

Faith and reverence are the essentials of Upasana or worship. It will not be out of place to maintain this reverential attitude towards the Mala itself. It should not be used carelessly or kept in an unclean place or touched by the feet or left hand. Even though it is a lifeless object, it is an instrument through which God is remembered and an aid in spiritual upliftment. Therefore it should be regarded with reverence.

The scriptures say that the merit that accrues from repeating God's name is multiplied 8 times when done on the segments of the fingers; 10,000 times when done on a Mala of precious stones or crystals; 100,000 times when done on a Lotus-Mala;

Ways of Doing Japa:
Japa may be done in three ways.

They are:

Karmala

Varnamala

Manimala

Karamala

This involves the doing of Japa on the fingers and can be done on the fingertips. The second and more effective way recommended in the scriptures is by doing Japa on the segments of the fingers. One of the important rules to observe when doing this type of Japa is to keep the fingers together and not separate.

Varnamala

This involves the doing of Japa using the alphabet of the Sanskrit language. Detailed instructions for this type of Japa are given in the 'Sanat Kumara Tantra'.

Manimala

This is the most recommended and the most common way of doing Japa when a Mala (or Rosary) made of beads threaded together is used. The beads used are of various types. Malas are made of Rudraksh seeds, stems of the Tulasi (Basil) plant, shells, lotus plants, gold, precious stones, pearls, crystals etc.

Different types of Malas are used for different purposes. A Lotus-Mala is used to destroy enemies. A Kusa-Mala is used to destroy sins. A Silver-Mala is used to fulfil desires etc.

Different sects tend to use different types of Malas. The Shaktas, Shaivites and Smartas use the Rudraksha-Mala. The Vaishnavites use the Tulasi-Mala. The Ganapatis may use the ivory-Mala.

One complete Mala of any of the above three categories involves the repetition of the Mantra 108 times. The 109th bead called the Meru or summit acts as the guide. An important rule is not to cross over the Meru on completion of a Mala but retract and do the next Mala commencing at the point of finishing the previous Mala. Thus we work back and forth from the Meru. An important interpretation of this rule is that the Meru represents the Guru or Preceptor whose importance in any spiritual discipline is unsurpassed, and he should not be crossed in any circumstance.

The Significance of the Figure 108

One complete Mala consists of 108 repetitions. Various reasons are given with regard to the significance of this number. Some of the main reasons are:

It has been established that man takes 10 800 breaths during a period of twelve hours. Therefore, in a period of 24 hours, one takes 21 600 breaths. One half of this time may be allowed for sleeping, eating or other essential activities. The remainder of the time should be spent in the thought of God. The merit of taking God's name is multiplied 100 times when done on a Mala. Therefore, 108 Mantras done on a Mala is equivalent to the taking of God's name 10 800 times.

There are 27 Nakshatras or Heavenly Bodies that regulate our destinies. Each Nakshatra enters 4 phases or Charans in the course of an astrological day or Tithi. Therefore all the Nakshatras pass through 108 Charans (27 x 4 = 108) during any Tithi.

The Shastras (scriptures) say that the Brahman (God) is symbolically represented by the figure 9. The three figures in the number 108 add up to nine (1 + 0 + 8 = 9). The figure 9 itself when multiplied by any other figure and the digits of the answer when added up will provide the answer as exactly 9.

Examples:

9 x 28 = 252 (2 + 5+ 2 = 9)

9 x 1855 = 16 695 (1 + 6+ 6 + 9 + 5 = 27) (2 + 7 = 9)

9 x 1368 = 12 312 (1 + 2 + 3 + 1 + 2 =9)

4.The different stages of creation are all linked to the figure 9 as will be seen by adding up each of the following figures:

A Kaliyuga consists of 432 000 human years>

A Dwaparyuga consists of 864 000 human years

A Tretayuga consists of 1 296 000 human years

A Satayuga consists of 1 728 000 human years

A Mahayuga consists of 4 320 000 human years

A celestial year in Brahma's life consists of 3 110 400 000 000 human years

Brahma's lifespan consists of 311 040 000 000 000 human years.

The digits of each of the above figures when added up or the digits of those answers when added up will produce the figure 9. The figure nine has therefore been taken by Hindus to represent Brahman or Infinity.