JAPA YOGA BY SWAMI AVDHUTANANDA

JAPA YOGA

One may wonder why a student of Vedaanta listening to and reflecting upon discourses on the Upanishad-s and the Geetaa should care to take up any method of saadhanaa (spiritual practice) other than only meditation. It is natural for seekers in their blind enthusiasm to come to question the importance of japa for a vedaantik seeker. This doubt comes out of confusion in the understanding of the japa yoga.

Meditation is a spontaneous process that can only occur when the mind has been brought to a certain level of harmony and single-pointedness. The prime concern of seekers should be to confront and exhaust inner conflicts and suppressed desires. Japa is a useful method of slowly drawing out the negative aspects of the subconscious part of the mind, with much less likelihood of possible nasty or unpleasant side effects. It relaxes the mind, which in turn can lead to the natural occurrence of meditation.

Concentration is impossible for most people for there are too many inner and outer disturbances. During meditative practice one is either overwhelmed by a continuous stream of inner mental chatter, worries etc. or on the other hand, one is unable to break away from external noises and other disturbances. Both of these distractions prevent meditation. The inability to shut off outer noises is really a by-product of inner turmoil; if there is inner peace then one can automatically shut off outer influences.

Another problem in meditative practices is forced concentration. Many people realize the importance of concentration and try to force it, which causes tension and is not real concentration. Real concentration arises naturally through a relaxed mind. The solution is, not to concentrate, but instead remain aware. In concentration one withdraws the attention from all sides to one point. In awareness, one pays attention not only to that one point, but to all the thoughts that arise. One does not wrestle with the mind, but slowly tames it by being a witness to all activity. Japa is a wonderful system of maintaining individual awareness.

It is important that one should not suppress thoughts but allow it to arise. One should split one’s awareness. That is, one should be simultaneously be attentive to all the continuous thoughts that arise, as well as the mantra and the rotation of the maalaa. Eventually the thought process will tend to exhaust itself. The mind will become very relaxed not by suppression, but by exhaustion of the surface thoughts and gradual weaning away of one’s tendency to lapse into a reverie of thoughts. This natural thought-free state combined with awareness is the prelude to meditation.

Japa yoga is for silencing the ever chattering mind. Japa checks the force of the thought-current moving towards objects and forces the mind towards the attainment of eternal bliss. Japa is a training by which the ever-restless mind is compelled to behave in some order and rhythm and thereby bring out, a single melody of repeated mantra-chanting. By this practice, the mind becomes extremely single-pointed. During japa all the divine qualities steadily flow into the mind from the Lord. Japa changes the mental substance from passion to purity, from rajas to sattva. In fact, if japa is properly done, it can more effectively bring about a sustained single-pointedness than all the hasty methods of meditation. A mind seasoned by japa is like tinned food which gets ready for consumption after a few seconds ‘warming’ up on fire. A short period of meditation can take a japa-prepared mind to unimaginable heights in a very short time. One attains Self realization very quickly (javena). ‘ja’ stands for javena, which means quickly and ‘pa’ stands for paramaatmaa, the Supreme Self. Japa yoga is the one infallible saadhanaa which will bring about that ethereal joy of God realization to a sincere saadhaka (aspirant). Those who have purified their minds and whose vaasanaa-s (tendencies which manifests in desires) have been annihilated through japa, become mature to understand the Upanishadik teachings from a Master, which will confer the infinite bliss of Pure Awareness. A person with pure mind attains realization through self-enquiry.

To get a human birth is very rare; to have bhakti is much more rare; rarer indeed is initiation received to do japa from a real Guru. To do japa with deep devotion with the mantra got from a Sadguru is japa yoga.

Japa is a training for the mind in fixing itself to a single line of thinking. We cannot pronounce a word without a thought-form rising up immediately in us; nor can we have a thought-form without its corresponding name. Can we repeat the word 'pen' without its form? In this close connection between the name and the form lies the underlying principle in the technique of japa.

The less one thinks of a thing, the less one gets attached to it. The opposite is also equally true: the more one thinks of a thing the more one gets attached to it.

One becomes aware of the supreme reality through meditation alone. Meditation becomes easy through japa. One may not progress much in meditation, if one lacks in concentration power and a perfect knowledge of how to fix one's mind, at will, at a single point, for some length of time. Meditation is keeping the mind tied down to one line of thought, to the complete exclusion of all other dissimilar thoughts. To succeed in this, we must learn to stop at will all other dissimilar thoughts. This mental capacity is gained through japa when practised regularly along with leading a disciplined life.

Japa is a very effective mental discipline for spiritual progress. Samartha Ramdas Swami perfected himself through japa of Shri Rama-mantra. Shri Krshna Himself says in the Geeta: “I am among the yoga-s, japa yoga”.

For japa yoga there are no strict rules. There are no do’s and don’ts whatsoever. Complete surrender with love and bhakti bhaava (attitude of devotion) alone is the only rule for real aspirants in japa yoga. One has to take initiation of a mantra in the presence of a Guru.

Mantra Yoga: Mantra yoga is an exact science. “mananaat traayatay iti mantrah”—by the manana (constant reflection) of which one is protected or is released from the round of births and deaths, is mantra”. A mantra is so called because it is achieved by the mental process. The root “man” in the word mantra comes from the first syllable of that word, meaning ‘to think’ and “tra” from “trai” meaning ‘to protect’ or ‘free’ from the bondage of samsaara or the phenomenal world. By the combination of “man” and “tra” comes mantra.

It is a scientifically proven fact that sounds produce shapes. Particular notes give rise to particular forms. If we want to generate a particular form, we must produce a definite note in a particular pitch. A mantra is divine power manifesting in a sound form. Rhythmical vibrations of sound give rise to forms. Chanting of the mantra gives rise to the formation of the particular figure of the deity. Chanting of “Aum Namah Shivaaya” generates the form of Lord Shiva. By constant repetition of the mantra, the saadhaka imbibes the virtues and powers of the deity that presides over the mantra. The aspirant should try his level best to realize his unity with the mantra of the divinity and to the extent he does so, the mantra-shakti (mantra-power) supplements his saadhana-shakti.

The dormant mantra is awakened through the saadhana-shakti of the aspirant. The mantra of the deity is that letter or combination of letters, which reveals the deity to the consciousness of the aspirant who has evoked it by the saadhana-shakti.

A ‘mantra’ is a word-symbol or symbols representing and expressing, as close as possible, the particular view of God and the universe they stand for. Mantra-s are also in the form of praise and appeal to the deities, craving for help and mercy. One should not beg of God any worldly objects while doing japa. Some mantra-s control and command the evil spirits.

There is nothing secret about these mantra-s. All of them are in the scriptures, but when the mantra is given to the disciple by an illumined teacher, it becomes a living seed. The teacher by his / her spiritual power gives life to the word and at the same time awakens the spiritual power latent in the disciple. That is the secret of the teacher’s initiation. Mantra is an aid to meditation. Keep the Guru-mantra a secret. Never disclose it to anyone. If you have no personal mantra, use the universal mantra Aum.

Spiritual life needs harmony in all parts of our being. The whole being must be in perfect ease and in tune with the divine. Then only the spiritual Truth can be realized. Mantra produces harmony. When chanted constantly it bestows on the saadhaka illumination, freedom, supreme peace, eternal bliss and immortality.

Have perfect unshakeable faith in the efficiency of a mantra. A mantra is filled with countless divine potency. It should be chanted constantly. One will be endowed with capacity, inner spiritual strength and will-power. The mantra-chaitanya will be awakened by constant chanting. There is a mysterious power in the mantra and this mantra-shakti brings samaadhi which gives the devotee the vision of the divine. One will get illumination.

There are certain signs that indicate that the mantra is really benefitting the saadhaka. The saadhaka who practices mantra-yoga will feel the presence of the Lord at all times. He will feel the divine ecstasy and holy thrill in the heart. He will possess all divine qualities. He will have a pure mind. He will feel horripilation. He will shed tears of prema. He will have holy communion with the Lord.

Constant chanting of the name of the Lord or the mantra calms the turbulent mind and helps to expel complexes, neurosis, phobia etc. Japa does this slowly without disrupting one’s life. It removes troubles, burns all sins, removes delusion, annihilates attachment, induces vairaagya, roots out all desires, destroys vaasanaa-s, purifies the mind, develops pure unconditional love, destroys the cycle of birth and death, makes one fearless, gives supreme peace, brings God-consciousness or pure awareness, gives moksha and bestows eternal bliss.

Japa charges the mind with positive sound vibrations and this is a wonderful therapy for even the most disturbed mind. It brings about single-pointedness of mind, without resorting to forced concentration. Finally it leads to meditation.

There are three types of mantra-s: those that invoke the low powers of nature (taamasik); those that excite and manifest might and power (raajasik) and lastly, those that lead to spiritual experience (saatvik).

All those mantra-s again fall under two classifications: (a) those that need to be only chanted and there is no need for one to know their meaning; (b) those mantra-s that are of the nature of an invocation and the devotee must necessarily know the meaning of those mantra-s without which he will not be able to bring his mind to play upon the divine theme constantly.

The Vedik mantra-s are, both, in poetry and in prose; the metrical mantra-s are called the “rk” and the prose mantra-s are called the “yajuh”. Of all the mantra-s the most powerful and the significant one is the single syllable incantation called the pranava. This is Aum.

There is a verse in the Veda-s: “prajaapatir vai idam agra aaseet” (In the beginning was prajaapati, the Brahman); “tasya vaak dvitiya aaseet” (With whom was the Word); “vaag vai paramam Brahma” (And the Word was verily the supreme Brahman)*. (*The thought belongs to Sanaatana Dharma and in the Gospel according to John, ch. 1, v.1, we have it repeated: “In the beginning was the Word and the Word was with God and the Word was God”.)

Mantra-Dikshaa: Initiation into the divine name or mantra-dikshaa is one of the holiest and most significant of the sacred rituals in the spiritual life. To receive the Guru-mantra from a realized saint and Sadguru is the rarest of good fortune and the most precious of the divine blessings that may be bestowed upon the saadhaka. The full glory of this mantra-dikshaa, especially when it is given by a realized Master can be hardly be imagined even fractionally by the initiated who has not yet a proper idea of what the mantra and mantra-dikshaa really imply.

A tremendous transformation begins with initiation and like a seed that is sown in the earth ultimately culminates in the grand fruit of realization or atma-jnaana. Saadhaka must make continuous effort in the form of spiritual saadhanaa if the dikshaa has to become blissfully fruitful as Self-realization. He will doubtless receive the help, guidance and grace of the Guru according to his devotion and firm shraddhaa in him.

The japa of a mantra can bring the aspirant realization of the highest even though he has no knowledge of the meaning of the mantra. Only it will take a little more time. If the mantra is chanted with concentration on its meaning the aspirant will attain God-consciousness quickly.

The chanting of the mantra removes the dirt of the mind such as lust, anger, greed etc. Even a little chanting of a mantra with shraddhaa, bhaava and concentration on its meaning with single-pointed mind, destroys all impurities of the mind. Even mechanical chanting of japa without any bhaava has a great purifying effect on the mind. The feeling will come later on when the process of mental purification continues. Do not beg of God any worldly objects while doing japa. Feel that the heart is being purified and the mind is becoming steady by the power of the mantra with the grace of God. The aspirant should chant the name of God or any other mantra regularly every day.

Aspirant has to determine the amount of the japa that has to be completed in a day and should practice the same, with joy and devotion. Try to practise japa regularly in accordance with an anushthaana. The most effective time is early dawn (Brahmamuhurta) and dusk, when sattva is predominant. During these two sandhi periods both the nostrils are free-flowing, which is essential to keep the mind alert and single-pointed. The mind acquires single-pointedness after the practice of praanaayaama. Therefore japa and meditation done after praanaayaama will be more effective. However, japa can be done whenever there is leisure time and before going to bed. Regularity is essential.

Have a special room for prayers or a quiet place in the house. Do not change the place now and then. Fix an idol or picture of the ishta devataa (favourite deity). Spread an aasana (something thick to sit on) in front of your ishta devataa. This helps to conserve body-electricity. The aasana should be used for japa or meditation only and not for any other purpose and it should not be shared with anyone else.

The sitting posture should be comfortable, which helps to make the mind also steady. It also controls rajas and aids in concentration. There are numerous sitting postures prescribed in yoga that are good for japa and meditation. The best among those is siddhaasana (for men) and siddha yoni aasana (for women). Applying moolabandha in this aasana helps concentration. One can sit in any posture that is comfortable and can be sustained for a reasonable period of time without aches and pains and any other discomforts. Face the north or the east. This exercises subtle influence and enhances the efficacy of japa.

Have a maalaa (rosary), either of Rudraaksha or Tulasi, of 108 beads. Search for the off-bead: this is called the meru or sumeru (junction or summit). It acts as a reference point to know the number of maalaa rotations. It also helps in returning the awareness in case the mind has wandered off and the practice has become mechanical. Start the japa with the next bead. Do not allow the maalaa to hang below the navel. Hold the maalaa in the right hand and keep it near the heart or the nose. Support the maalaa by a loop formed by joining the tip of the thumb with the ring finger. The middle finger should be used to rotate the maalaa. The index finger and small finger should not be utilized but held clear of the maalaa. The maalaa must not be visible to us or others during japa. It can be kept in a specially made bag called ‘gaumukhi’ with an aperture to keep the index finger out of the bag.

The index finger is considered to be an ‘outcast’ because of its language. This finger is generally used in pointing out the “other”, in accusing “another”, in threatening etc. Essentially the index finger is used to express duality and the otherness of things and beings! Therefore it is prohibited. Use only the middle finger of the right hand for rolling the beads. The Sanskrit word japa means ‘to roll’ or ‘to rotate’.
Before one begins japa with the maalaa, one should start likhita japa (written japa). For beginners likhita japa is highly recommended to make the mind single pointed. Likhita japa is done with the idol or the picture of the deity whose mantra has been taken for japa saadhanaa kept in front. A special notebook is kept for the purpose. While writing the japa mantra one should simultaneously keep chanting it. The writing should be as small and as neat and beautiful as possible. It should be legible as well. In likhita japa, three organs are engaged—the eyes are looking at the mantra, the mouth is chanting the mantra and the hand is writing the mantra. This will increase the concentration level. After attaining some level of single pointedness of the mind one can switch over to chanting the japa mantra with the help of the maalaa.

Japa with maalaa is done at three levels. In the beginning it is done in vaikhari vaani (with audible sound). Pronounce each letter of the mantra correctly and distinctly. Do not repeat it too fast or too slow. Increase the speed only when the mind wanders. Loud japa shuts out all worldly sounds. Then it progresses to upaamshu or madhyamaa vaani (where there is lip movement but the sound is not distinctly audible, only a whisper or a humming sound). In the third stage it is maanasik (the chanting is in the mind). Mental chanting or maanasik japa is the most powerful of the three. According to Sandilya Upanishad upaamshu japa gives a reward a thousand times more than the vaikhari; the maanasik japa gives a reward a crore (10 million) times more than the vaikhari japa.

Synchronize the japa with respiration and meditate on the form of the deity. Think of the meaning of the mantra while repeating it.

Carry on the current of japa mentally even at other times, in whatever works one may be engaged. Even if one is busy with house-hold work or other activities, where one is not required to speak, one can continuously chant the mantra in the mind, simultaneously while engaged in activities. One should thus put a stop to the thought-producing machinery called the mind. Funeral pyre burns the dead body and lasts for only a few hours, but worries (thoughts) burn us within seemingly endlessly. So, an intelligent seeker should burn the worries as quickly as possible with the power of mantra japa.

When the mind becomes single-pointed and one becomes deeply absorbed in the mantra, one may suddenly be confronted by a vision or thought that arises almost unexpectedly. This represents one of the deeper problems and it needs to be removed. Mere awareness will do this. It is at this stage, where one goes below surface thoughts and one starts to clean out the mind.

According to the sages, the vaasanaa-s will be destroyed only through vichaara. Japa yoga is a great help for aatma vichaara.

To one who has gained a sufficient poise in this subjective art of single-pointedness gained through the practice of contemplation, to him, meditation is natural, for, meditation itself is but a conscious attempt to “maintain” the mind in one channel of thoughts of the same variety.

Japa is, thus, a very healthy and effective aid to meditation, if properly practised and regularly pursued. Regularity and sincerity are the secrets of success in spirituality. Guard the mind against all excesses and make it immune to selfishness and passion. Watch how imperceptibly the mind ties itself down with things and beings, happenings and circumstances by its own unintelligent attachments. Even when all these warnings are faithfully obeyed, there is still a subtle danger of the japa saadhanaa being muddled with our chronic thirst for fruits. Profit motive is the strongest urge in man in all his strenuous activities. Japa, polluted by sakaama (profit motive), cannot end in the spiritual effulgence of the one doing it.

Consider japa saadhanaa as a yajna. The potential strength of blessing that lies dormant in japa will thereby be invoked and to one who is under its grace, meditation is home-coming. The effectiveness of japa, to a large extent, depends upon the spirit of surrender with which the seeker is practising it.

Ajapa Japa: The suffix ‘a’ in front of japa implies that the process of japa becomes spontaneous. That is, japa is transformed into ajapa when the mantra repeats itself without effort; the mantra has been planted so deeply through japa that one’s whole being pulsates with that mantra. Japa requires conscious effort, whereas ajapa is effortless. It is said that japa comes from the mouth whereas ajapa comes from the heart. Japa is the preliminary practice and ajapa is the perfection of japa.

When one advances in practice, every pore in the skin, every hair on the body, will repeat the mantra effortlessly. The whole system will be charged with the powerful vibrations of the mantra. One will ever be in the love of the Lord. One may experience muscular twitching and may shed profuse tears of joy. One may be in exalted divine mood. One may get inspiration, revelation, ecstasy, insight, intuition and bliss. It helps to release the incredible dormant faculties and power that is the inheritance of us all. One may compose inspiring poems. One may have various siddhi-s, divine aishvarya and treasures of heaven.

Once a certain level of single-pointedness is attained one should progress towards witnessing the silence between two chanting—at the end of one and before the beginning of the next—where there are no thought eruptions. As soon as a thought appears the next chanting is done to cut the thought. This is the real sandhyaa (conjunction, twilight period) vandana. With practice one should increase the period of sandhyaa or the silence. Be absorbed more and more in this sandhyaa. Slowly one will be able to attain the no-mind state. This is the acme of japa yoga.

Falling asleep or having a wandering mind during japa and a bad temper soon after japa saadhanaa, are the problems associated with japa yoga. The seeker should patiently fight these tendencies and win them over. Sleep comes because a mind in japa is a mind at rest. To shake of sleep one can either chant in vaikhari vaani or stand up and do the japa. When the left nostril is free-flowing and the right one is blocked or semi-blocked then one will most likely fall asleep and if the right nostril is free-flowing and the left is blocked or semi-blocked one will not fall asleep but one’s mind will wander. Practice paadadhiraasana. It will keep both the nostrils free-flowing.

Bad temper comes because of two reasons: suppression of tendencies and fatigue. The former starts with the saadhak's annoyance at his wandering mind during japa. The later is caused by exhaustion, because to hold the mind in balance at a given line of thought is a great strain to the beginner and hence his mind gets fatigued.
A person practising japa should consume only very saatvik food, which will cause the growth of sattva guna in him. Moderate, pure and pleasing food is considered as very saatvik. The yogi who practices moderation in food and has conquered the praana, his mind becomes extremely pure through mantra japa and merges in the light of awareness.

In the ancient times, the ladies used to chant Gaayatri as freely as men. So says Manu (Manusmrti, II—147 and 148). In the ancient times all ladies had their upanayanam performed. They used to learn the Veda-s, teach the Veda-s to others and chant the Gaayatri mantra. Here the term 'ladies' used cannot, by any stretch of imagination, be conceived as meaning only the ladies of the braahmana or the kshatriya families, but all ladies.

In fact, the spiritual unfoldment through mantra-upaasanaa is found more readily in ladies than in men. Thus the shaastra injunctions take us to the conclusion that women too can, rather should, chant the Gaayatri mantra regularly in their morning and evening worship. In fact, there are repeated declarations in our shaastra-s that if the effects of the saadhanaa performed by men are their own, the spiritual benefits acquired by the womenfolk are shared by their husbands, children, their families and the entire society.

In fact, it is evident now that japa properly undertaken, is not only a preparation for meditative flights, but it can in itself serve as a vehicle which can lift us, from the pains and ugliness of our imperfections, to the very throne of the infinite, the perfect.

May you come to realize the joy and bliss of this supreme saadhanaa—the japa yoga.