Continuous repetition of a mantra. 
Japa is usually successful only on one of two conditions : if it is repeated with a sense of its significance, a dwelling of something in the mind on the nature, power, beauty, attraction of the Godhead it signifies and is to bring into the consciousness,—that is the mental way; or if it comes up from the heart or rings in it with a certain sense or feeling of bhakti making it alive,—that is the emotional way. Either the mind or the vital has to give it support or sustenance. But if it makes the mind dry and the vital restless, it must be missing that support and sustenance. There is of course a third way, the reliance on the power of the Mantra or name in itself; but then one has to go on till that power has sufficiently impressed its vibration on the inner being to make it at a given moment suddenly open to the Presence or the Touch. But if there is a struggling Or insistence for the result, then this effect which needs a quiet receptivity in the mind is impeded. 
Jealousy is the common movement of the human egoistic lower vital with its grasping possessive instinct. One is not jealous if one has the true love. 
Jealousy comes from a narrowness of the mind and a weakness of the heart. 
The word Jiva has two meanings in the Sanskritic tongues—“living creature” and the spirit individualised and upholding the living being in its evolution from birth to birth. 
That substance is the self of the man called in European thought the Monad, in Indian philosophy, Jiva or Jivatman, the living entity, the self of the living creature. This Jiva is not the mental ego-sense constructed by the workings of Nature for her temporary purpose. It is not a thing bound, as the mental being, the vital, the physical are bound, by her habits, laws or processes. The Jiva is a spirit and self, superior to Nature. It is true that it consents to her acts, reflects her moods and upholds the triple medium of mind, life and body through which she casts them upon the soul’s consciousness; but it is itself a living reflection or a soul-form or a self-creation of the Spirit universal and transcendent.
By jnana is meant that power of direct and divine knowledge which works independently of the intellect & senses or uses them only as subordinate assistants. It perceives the things that are hidden from the ordinary man, helps us to cease seeing the world in the terms of our sense experiences and enables us to become sensitive to the great unseen forces, powers, impulses & tendencies which stand behind our material life and determine and govern it. To jnana the whole machinery of the world reveals itself in its hidden principles; the nature of Purusha, the workings of Prakriti, the principles of our being, God’s purpose in His world-workings, the harmony of His gunas,—Brahman, Iswara, Atman, man & beast & object, idea & name and form, reality & relation, all these show themselves to the eye that God has illuminated with the sun of His knowledge. 
The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicāra, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme.
But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one’s own being but in all beings, and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
Joy (harṣa) is more intense. It is a strong movement of great gladness with an exultation, a leaping up of the vital to take some happiness, good fortune or other thing pleasant to the being.
Delight is an intense joy or an intense pleasure in something or an intensely joyful condition. At its most intense it becomes what is called rapture or ecstasy when one is “carried away” or “lifted out of” oneself by the intensity of the delight.
Joy is a vital movement, exciting, restless and transient.
In Ananda there is no excitement, it is a calm and happy and intense spiritual state or spiritual movement.