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There are various
practical aids to progress in japa meditation that have been tested
for thousands of years and are based on sound psychological and
natural principles.
The telling of rosary beads is the form of japa most familiar to
Western experience. A japa mala, similar to rosary, is often used in
Mantra repetition. It helps to foster alertness, acts as a focus for
the physical energy and is and aid to rhythmic, continuous
recitation. It consists of 108 beads. An additional bead, the meru,
is slightly larger than the others. It is the signal indicating that
with one Mantra recited for each bead, japa has been done 108 times,
or one mala. The fingers should not cross the meru. When it is
reached, the beads are reversed in the hand; one continues reciting
the Mantra, moving the mala in the opposite direction. The thumb and
the third finger roll the beads; the index finger, which is
physically negative, is never used. The rosary must not be allowed
to hang below the navel, and should be wrapped in a clean cloth when
not in use.
An appropriate prayer before beginning induces purity of feeling.
Wit eyes closed and concentration focused either between the
eyebrows on the ajna chakra or on the anahata chakra of the heart,
one should invoke the aid of his chosen deity and guru. The Mantra
must be pronounced distinctly and without mistakes, for it and the
deity itself are one and the same thing. Repetition must be neither
too fast nor too slow, and thought must be given to its meaning.
Speed should be increased only when the mind begins to wander.
Because the mind will naturally try to drift away after a time, it
is necessary to keep alert throughout the practice.
Variety in japa is necessary to sustain interest, avoid fatigue and
counteract the monotony that can arise from constant repetition of
the same syllables. This can be provided by modifying the volume.
The Mantra can be repeated aloud for a while, then whispered, and
then recited mentally. The mind needs variety or it becomes tired.
However, even mechanical repetition that is devoid of feeling has a
great purifying effect. Feeling will come later, as the process of
purification continues.
Audible repetition is called vaikhari japa, while that done by
whispering or humming is termed upamsu japa. The Mental repetition,
manasika japa, is the most powerful; it requires keener
concentration, for the mind tends to shut off after a period of
time. The advantage of loud japa, which should be used with
discretion, is that it shuts out all worldly sound and distractions.
One should alternate when necessary, particularly when drowsiness
sets in.
Unaccustomed to this kind of activity, the beginner at first may
find himself giving up too soon, after five or ten minutes of
repeating the Mantra. The syllables in this case may sound
meaningless--mere syllables and nothing more. But by persevering for
at least half and hour without interruption, he will give the Mantra
time to work itself into his consciousness, and benefits will be
felt in a few days.
Meditation on the image of the chosen deity while the Mantra is
being repeated adds tremendously to the efficacy of japa. Sound and
form correspond and reinforce each other. Sound vibrations alone, if
made with care and devotion, are capable of producing the form in
the consciousness of the aspirant. The process can be greatly
facilitated by visualizing the deity in the heart area or the space
between the eyebrows. With the visualization, there should be
awareness of the various attributes of the deity. Feel that the Lord
is seated within, emanating purity to the heart and mind, and
manifesting his presence by the power of the Mantra.
Thus, in meditating on Siva, the physical energy is focused on
rolling the mala beads. The image of the deity, with the third eye
and the symbolic crescent moon, serpents, trident, drums, etc.
occupies the mind on one level. The Mantra OM Namah Sivaya is
simultaneously being repeated, and on another level is being
embedded in the consciousness. Repetition of Mantra has a cumulative
effect, and with continued practice it gains in power. It should be
evident that japa meditation is far more than a verbal exercise. It
is a state of complete absorption.
Concluding prayer and rest are important. When japa practice is
finished, it is advisable not to plunge immediately into worldly
activity. Sitting quietly for about ten minutes, one should reflect
on the Lord and feel His presence. As routine duties are commenced,
the spiritual vibrations will remain intact. This current should be
maintained at all times, no matter what one is engaged in.
When doing manual work, give the hands to work but give the mind to
God. Like a woman who continuous knitting while talking to her
friends, one can sustain mental japa. With practice, the manual work
will become automatic. When the Mantra can be repeated throughout
the day, God consciousness will permeate one’s life.
Mantra writing, likhita japa, is another, supplementary form of japa.
The Mantra should be written with a special pen and notebook, which
have been set-aside for this purpose. It should be done for half an
hour, during which time complete silence and concentration are
observed. While writing, simultaneously repeat the Mantra mentally
so that the impression made in the consciousness will be
intensified. Likhita japa may be done in any language or script. It
greatly helps the aspirant to concentrate and leads to meditation.
This practice helps to set up a continuous vibration of divine
energy that guides and protects, regardless of what one is doing.
Advanced meditation should not be attempted without the guidance of
guru. Bija Mantras and certain mystic Mantras, such as the Sri
Vidya, should not be repeated by those who are not well acquainted
with them and with the Sanskrit language. When improperly repeated,
they can actually bring harm to the psychic system. Those who are
not qualified, and who do not have access to a guru, who has broken
the power of these advanced Mantra, should concentrate on their own
Mantras.
Deity Mantras are used for purascharana, which is concentrated japa
meditation extended over a long period of time. When performing a
purascharana, the aspirant sets aside a number of hours each day for
japa. The Mantra is repeated 1,00,000 times for each syllable of the
Mantra. The Mantra is repeated with feeling, and in a particular
manner with the right observance, until the fixed number of Mantras
has been recited. Slow repetition of Maha Mantra may take as long as
three years to finish. The practitioner must observe certain rules
and regulations lay down in the scriptures in regard to purascharana
and must observe perfect dietary discipline in accordance with those
injunctions.
Anushathana is the practice of religious austerity for the sake of
obtaining some object or goal, the highest being spiritual. For the
success, the desire should be spiritual, and it should be kept in
view throughout the practice. The rigor of the austerity, which may
be various kinds, depends on the constitution and health of the
aspirant.
For japa anushathana, a deity Mantra should be selected in
accordance with the desired goal. Although his personal deity might
be Krishna, if one wanted to compose sublime music, he would repeat
the Mantra for Saraswati; if he wished his spiritual obstacles to be
removed, he would select a Ganesha Mantra. Japa meditation is then
performed for a protracted period, with intense concentration of
mind and no thought of the external world. This leads to achievement
of the desired goal.
There may be other types of japa meditation, but the broad theory
and techniques do not greatly vary. Approached with faith and
devotion, and carried out with perseverance, japa is the most direct
path to God-Realization. |
