7

Japa Meditation: Practice

The efficiency of the Japa is accentuated according to the degree of concentration. The mind should be fixed on the Source. Then only you will realise the maximum benefits of a Mantra. Every Mantra has got tremendous force. A Mantra is a mass of Tejas or radiant energy. It transforms the mental substance by producing a particular thought movement. The rhythmical vibrations produced by repeating the Mantra, regulate the unsteady vibrations of the five sheaths. It checks the natural tendencies of objective thoughts of the mind. It helps the spiritual power and reinforces it.

—Swami Sivananda
Practice of Yoga

Mantras are Sanskrit invocations of the Supreme Being. Reinforced and propelled by japa meditation, they pass from the verbal level through the mental and telepathic states, and on to pure thought energy. Of all languages, Sanskrit most closely approaches telepathic language because of its affinity to the fifty primeval sounds. It is the most direct way to approach the transcendental state.

Mantras cannot be concocted or tailor-made for the individual, despite some current claims. They have always existed in a latent state as sound energies. Just as gravity was discovered but not invented by Newton, Mantras were revealed to the ancient Masters. They have been codified in the scriptures and handed down from guru to disciple. Although it is customary for the guru when giving initiation to accept voluntary offerings of fruit, flowers or money, the selling of Mantras is strictly against all spiritual rules.

Neither Mantra, deity nor guru, once chosen, should be changed. There are many paths up the mountain. Perseverance on one alone will bring the aspirant to the top faster than if he were to spread his energies in exploring all the alternative paths.

Saguna Mantras

Mantras used by spiritual aspirants to achieve God-Realisation are called deity Mantras. They are saguna, with qualities or form-producing, and aid the conceptualisation process, just as do visual symbols. In time, recitation gives rise to the actual form of the particular deity.

As a specialised sound-body of consciousness, the Mantra is the deity itself. The form of the deity manifests as the visible portion of the sound. The Mantra, therefore, must be repeated in the proper way, with attention to the syllables and rhythm. If translated, it ceases to be a Mantra because sound vibrations newly created in translation are no longer the body of the deity, and therefore cannot evoke it. Only the rhythmical vibrations of the Sanskrit syllables properly recited can regulate the unsteady vibrations of the worshipper and permit the form of the deity to arise.

Westerners are prone to think that the various Mantras refer to different gods, and that there is a wide diversity in the culminating experience. It must never be forgotten that the deities are aspects of the one Divinity whose grandeur is too vast for the mind to comprehend at the beginning of spiritual practice. To use again the analogy of the hill, the many paths to the top can be viewed as the worship of the various aspects of God. The hill itself is one hill, and the summit is the same. After reaching the pinnacle, one will have the vision to encompass the totality.

Every true Mantra fulfils six conditions. 1) It was originally revealed to a sage, who achieved Self-Realisation through it and passed it down to others. 2) It has a presiding deity and 3) a specific meter. 4) It possesses a bija, or seed, investing it with a special power that is the essence of the Mantra. 5) It also has dynamic divine power, or Shakti. 6) Lastly, there is a plug that conceals the pure consciousness hidden in the Mantra. As soon as the plug is removed by constant prolonged repetition, pure consciousness is revealed, and the devotee receives the vision of his deity.

All devotees are really worshipping the same Supreme Atman. Differences are only the differences in worshippers. These differences arise from the need for multiplicity in approach to the Godhead. Various temperaments are attracted to particular manifestations of the Divine. Some people are drawn by silence, others by activity; some lose themselves in nature, others in intellectual abstractions. One can approach God more easily if there is a compatible relationship with the most suitable manifestation. Harmony between aspirant and chosen deity is essential. However, the goal will be reached only when one can see his chosen deity in all deities and in all beings.

At the time of initiation by a guru, one’s deity, or ishta devata, is chosen. Every person has worshipped some deity in previous lives; the impressions of this worship are imprinted in the subconscious mind. These impressions have influenced the mental vibrations and have helped to form the particular mentality. Worship of Lord Siva in a previous birth would incline one to Siva worship in this life also; it would impart certain mental characteristics, such as stoicism and love of solitude. One who chooses Siva as his ishta devata would be most drawn to abstract forms of thought and meditation as his method of worship.

The householder to whom family, responsibility, order and ideals are important is drawn to Rama, the ideal son, husband and lawgiver. Krishna attracts most people, particularly devotional types and active, balanced extroverts who are concerned with the welfare of others. As the mischievous baby, a young man engaged in divine play in the fields and forests of Vrindavan, and inspired giver of the wisdom of the Bhagavad Gita, His range is all-inclusive. Those who feel reverence for the Mother aspect as divine universal energy might worship Durga. If one cannot discover his own natural inclination, the guru will choose the deity in accordance with his insight.

Once the deity and appropriate Mantra have been selected, and the aspirant has received initiation, he works with the Mantra until reaching enlightenment. The Mantra becomes his theme song, so to speak. He makes its vibrations his own, and to the extent that he can do this, he is drawn closer to God.

Other deity Mantras can also be used in a supplementary way, such as for acquiring particular attributes. Repetition of OM Aim Saraswatyai Namah bestows wisdom, intelligence and creative achievement. OM Sri Maha Lakshmyai Namah confers wealth and prosperity. The Ganesha Mantra removes obstacles in any undertaking.

The Maha Mrityunjaya Mantra prevents accidents, incurable diseases and calamities, and bestows longevity and immortality. It is also a moksha Mantra, bringing liberation. Those who do japa of it daily will enjoy health, long life and ultimate enlightenment. The translation of this most powerful Mantra is: ‘We bow to that three-eyed Lord (Siva) who is full of sweet fragrance, who nourishes human beings. May he free me from the bondage of births and deaths, just as the ripe cucumber is separated from the vine, and may I be fixed in immortality.’

The Gayatri Mantra is the supreme Mantra of the Vedas. It is the one Mantra that can be commonly prescribed for all, for Gayatri is the Mother of the universe, Shakti herself, and there is nothing She cannot do. Her Mantra purifies the mind; destroys pain, sin and ignorance; brings liberation; and bestows health, beauty, strength, vitality, power, intelligence and magnetic aura.

Repetition of the Gayatri Mantra, OM Namah Sivaya, OM Namo Narayanaya, or OM Namo Bhagavate Vasudevaya 125,000 times, with feeling, faith, and devotion secures for the devotee the grace of the presiding deity. OM Sri Ramaya Namah and OM Namo Bhagavate Vasudevaya enable one to attain realisation of God with attributes first, and subsequently realisation without attributes.

Mantras for Japa

OM Śri Mahā Gaṇapataye Namaḥ

Prostrations to the great Lord Ganesha

OM is the original, most powerful Mantra sound. It is a part of almost every other Mantra, and serves to invoke pure supreme vibrations. Sri is a title of reverent respect. Maha means great. Ganapati is another name for Ganesha who is symbolised as the elephant-headed god, representing strength and fortitude. He is the remover of obstacles and bestower of success.

OM Namaḥ Śivāya

Prostrations to Lord Siva

Siva is the lord of ascetics and recluses. He is part of the Hindu Trinity. Brahma and Vishnu, the other two parts, are associated with creation and preservation, respectively. Siva, the Cosmic Dancer, presides over the destructive energies which break up the universe at the end of each age. This is the process of the old making way for the new. In a more personal sense, it is Siva’s energy by which one’s lower nature is destroyed, making way for positive growth.

OM Namo Nārāyaṇāya

Prostrations to Lord Vishnu

Narayana is a name of Vishnu, the Preserver of the world. After the Creation, it is the energy ofVishnu which maintains order to the universe. It is Vishnu who regularly takes on a human form and incarnates on earth to benefit mankind. People who are closely involved in the running of the world and maintaining the harmony of life are drawn to this aspect of God.

OM Namo Bhagavate Vāsudevāya

Prostrations to the Lord God, Vasudeva

Rhagavan means Lord, referring to Vishnu. Vasudeva, meaning ‘He Who abides in all things and in Whom all things abide,’ is a name of Krishna. Krishna is one of the most loved of all deities. He is considered to be a world teacher for he is the source of the Bhagavad Gita, one of the most popular of all Eastern religious texts. People are drawn to Krishna because of his playfulness and joyful nature.

Hari OM

OM Vishnu

Hari is another name for Vishnu. It is that aspect which forgives the past actions of those who take refuge in Him and destroys their negative deeds. Thus Hari is a redeemer and a guide to personal salvation as well as the World Preserver.

OM Śrī Rāmāya Namaḥ

Prostrations to Lord Rama

Rama, an incarnation of Vishnu, took life on earth for the purpose of upholding righteousness and rewarding virtue. His life is the subject of the Ramayana. Rama lived the life of perfection and responsibility. Rama and Sita epitomised the devotional relationship between husband and wife. They are the model for all householders and people with family duties.

OM Śrī Durgāyai Namaḥ

Prostrations to Mother Durga

Supreme Divinity is without qualities or attributes, and as such It contains all qualities and attributes. The masculine principles are important, yet they must be balanced with the feminine principles. Masculine and feminine are but obverse and reverse of the same coin. Durga represents the motherhood aspect of God. She is the force, or Shakti, through which Divinity manifests. Durga is power. She is the protector and benefactor. According to Hindu mythology, the chaitanya, or pure consciousnesses, of Brahma, Vishnu and Siva were united to form the being of Mother Durga. She is commonly pictured riding a tiger and having eight arms with which she carries flowers and weapons of protection and gives the gesture of blessing.

OM Śrī Mahā Lakṣmyai Namaḥ

Prostrations to the great Mother Lakshmi

Lakshmi is the bountiful provider. As Vishnu’s consort, She aids in the preservation of the three worlds by bestowing wealth and abundance of a material and spiritual nature. She is pictured as a beautiful woman standing on a lotus blossom with her arms open and giving.

OM Aim Saraswatyai Namaḥ

Prostrations to Mother Saraswati

Aim is the bija of Saraswati, the source of all learning, and knowledge of the arts and music. She is Brahma’s consort and is involved with the creation of new ideas and things. Responsible for bestowing wisdom and knowledge, She is often worshipped by people in the creative arts.

OM Śrī Mahā Kālikāyai Namaḥ

Prostrations to Mother Kali

Kali is that divine aspect which is responsible for the destruction and eradication of negative qualities in this world. She is the transformative power of Divinity which dissolves the individual into cosmic union. Maha Kali is one of the most fearsome of all the expressions of Divinity. Because of the intensity of her purgative nature, very few people are initiated into this Mantra.

OM Śrī Hanumate Namaḥ

Prostrations to Blessed Hanuman

Hanuman is the perfection of devotion. He is the greatest and the most selfless devotee of Lord Rama. In the Hindu tradition, he is considered to be a semi-deity, for he is the son of the wind god. He possesses great strength and courage.

Hare Rāma Hare Rāma, Rāma Rāma Hare Hare,
Hare Kṛṣṇa Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa Hare Hare

My Lord, Rama! My Lord, Krishna!

Hare is a glorified form of address for calling upon God. Rama and Krishna were two of the best known and most beloved incarnations of Vishnu. They took human birth on this earth to lead mankind to eternal salvation. This is the Maha Mantra, the easiest and surest way for attaining God-Realisation in this present age.

OM Śrī Rāma Jaya Rāma Jaya Iaya Rāma

Victory to Rama

Jaya means ‘victory’ or ‘hail.’

śrī Rāma Rāma Rāmeti, Rame Rāme Manorame;

Sahasranāma Tattulyaṃ, Rāma Nāma Varānane

All these sacred names Rama are equal to the highest name of God

This Mantra cures gossiping and backbiting, and makes up for time lost in idle chit-chat.

OM Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam

Urvārukamiva Bandhanān Mṛityor Mukṣiya Mā’mṛitat

We worship the three-eyed Lord (Siva) who is full of sweet fragrance and nourishes human beings. May he liberate me from bondage, even as the cucumber is severed from the vine.

This is the Maha Mrityunjaya Mantra. It removes diseases, prevents accidents and bestows liberation. It should be repeated daily.

OM Namo ’stute Mahāyogin Prapannamanuśādhi Mām

Yathā Twaccaraṇāṃ Bhoje Ratiḥ Syadanapāyinī

Salutation to thee, O great Yogi! Pray direct me that have fallen at Thy feet, so that I may find unfailing delight at Thy lotus feet.

This is the Mantra for self surrender. It should be repeated with a pure heart free of personal desires.

Gayatri Mantra

OM Bhūr Bhuvaḥ Swaḥ, Tat Savitur Vareṇyam

Bhargo Devasya Dhīmahi, Dhiyo Yo Naḥ Pracodayāt

We meditate on that Ishwara’s glory, Who has created the universe, Who is fit to be worshipped, Who is the embodiment of Knowledge and Light, Who is the remover of all sins and ignorance. May He enlighten our intellects.

Gayatris of Different Deities

Gayatri is a verse of specific length and meter. Although the Gayatri described above is one of the most sacred of the Vedic Mantras, and is called ‘Mother of the Vedas,’ this verse form is also used to praise and invoke many of the deities.

OM Ekadantāya Vidmahe Vakratuṇṱāya Dhīmahi, Tanno Dantī Pracodayāt

This is the Gayatri of Ganesha.

OM Nārāyaṇāya Vidmahe Vāsudevāya Dhimahi, Tanno Viṣṇuḥ Pracodayāt

This is the Gayatri of Vishnu.

OM Tatpuruṣāya Vidmahe Sahasrākṣāya Mahādevāya Dhīmahi, Tanno Rudraḥ Pracodayāt

This is the Gayatri of Siva.

OM Dāśarathaye Vidmahe Sītāvallabhayā Dhīmahi, Tanno Rāmaḥ Pracodayāt

This is the Gayatri of Rama.

Om Devakīnandanāya Vidmahe Vāsudevāya Dhīmahi, Tannaḥ Kṛṣṇaḥ Pracodayāt

This is the Gayatri of Krishna.

OM Kātyāyanyai Vidmahe Kanyākumāryai Dhīmahi, Tanno Durgā Pracodayāt

This is the Gayatri of Durga.

OM Mahādevyai Ca Vidmahe Viṣṇupatnyai Ca Dhīmahi, Tanno Lakṣmīḥ Pracodayāt

This is the Gayatri of Lakshmi.

OM Vāgdevyai Ca Vidmahe Kāmarājāya Dhīmahi, Tanno Devī Pracodayāt

This is the Gayatri of Saraswati.

OM Sarvasaṁmohinyai Vidmahe Viśvajananyai Dhīmahi, Tannaḥ Śaktiḥ Pracodayāt

This is the Gayatri of Shakti, Cosmic Power.

OM Gurudevāya Vidmahe Parabrahmaṇe Dhīmahi, Tanno Guruḥ Pracodayāt

This is the Gayatri of the guru.

OM Bhāskarāya Vidmahe Mahādyutikarāya Dhīmahi, Tanna Ādityaḥ Pracodayāt

This is the Gayatri of Surya, the Sun.

Nirguna Mantras

As saguna Mantras have form, nirguna Mantras are without form. There are no deities or personalised aspects of God to be invoked. Rather, one uses the abstract Mantras and Vedantic formulas to assert identification with all of Creation. Because people are of many different temperaments, not all spiritual aspirants are drawn to a personal deity. Many perceive the universe as diverse energy patterns, all connected and interrelated, and stemming from one Source or Primal Cause.

For this type of temperament, the abstract Mantra creates a vibration in which the meditator identifies with the whole of the Cosmos. With the repetition of one of these Mantras, the meditator loses his individual identity and merges with Nature. He avows that he is identical with that homogeneous substratum, that energy or power of existence, which underlies and permeates all that exists.

All Mantras are hidden in OM, which is the abstract, highest Mantra of the cosmos. OM is the manifest symbol of the Sabdabrahman vibration, or God; but, it must not be equated with the Divine. The universe has come from OM, rests in OM and dissolves in it. AUM, as it is sometimes written, covers the threefold experience of man; A represents the physical plane, U represents the mental and astral plane, and M represents the deep-sleep state and everything beyond reach of the intellect. The transcendental sound of OM is heard only by yogis, not by the ordinary ear.

Letters of the alphabet are emanations from OM, which is the root of all sounds and letters. A is the first sound the vocal apparatus can utter, and M is the last. In between is the middle range of U. The three sounds comprising OM encompass all sound. There is no language, music or poetry outside its range. Not only do all language and thought arise from this word, but also the energy vibrations of the universe itself.

Because of its universality, OM can be used as a Mantra by all who are unable to find a guru. However, its very universality and lack of particular form make it very difficult for a beginner to grasp. The mind must be very strong to be able to concentrate on formless and abstract Mantras such as OM.

Japa meditation on OM has a tremendous influence on the mind. Vibrations set up by this word are extremely powerful. By holding the hands over the ears and intoning it, one can experience its vibrations on a rudimentary physical level. No other sound similarly intoned will have the same vibrational power within the head.

Correctly pronounced, the sound proceeds from the navel, with a deep and harmonious vibration, and gradually manifests itself at the upper part of the nostrils. The larynx and palate are the sounding boards; no part of the tongue or palate is touched. As the U is pronounced, the sound rolls from the root of the tongue to the end of the sounding board of the mouth. M is the last sound, and is produced by closing the lips. Pronounced merely as spelled, OM will have a certain effect upon the nervous system, and will benefit the psyche. Pronounced correctly, it arouses and transforms every atom in the physical body, setting up new vibrations and awakening dormant physical and mental powers.

Just as the various deities are aspects of the One Supreme, so the various bija, or seed Mantras are aspects of the supreme Mantra, OM. Bija Mantras are seed letters directly derived from the fifty primeval sounds, and are very powerful. Generally a bija Mantra consists of a single letter, although some, such as HR8M, are compounded. Each has a significant inner mystic meaning, although on the surface the sound itself appears to have no meaning at all. Each element of the universe has its corresponding bija. The sounds for ether, air, fire, water and earth are, respectively, HAM, YAM, RAM, VAM and LAM. Every deity also has its own seed syllable. Because of their innate force, bija Mantras generally are not given for initiation. Japa on them may be practiced by those who are in a pure state, and their use is preceded by intricate rituals.

Abstract Mantras

So’ham

I am That I am

The meditator is existence itself. He is without form, without quality, without past, present or future. No bonds or limitations restrict the aspirant who has So’ham firmly fixed in his mind.

Ahaṃ Brahma Asmi

I am Brahman

Aham Brahma Asmi is a great Vedantic formula. The meditator asserts himself to be One with the ever-present Brahman. In doing so, he denies confinement to the body and mind, and affirms unity with the Absolute.

Tat Twam Asi

That Thou Art

‘That’ is the eternal Brahman, and ‘thou’ is the meditator. Tat Twam Asi, one of the greatest of the Vedantic statements, identifies the individual as one and the same with Brahman, the Absolute Substratum of Creation.

OM

There is no translation of OM. It consists of three letters: A, U, and M. It signifies the three periods of time, the three states of consciousness and all of existence. A is the waking state, U is the dreaming state, and M is the deep-sleep state. OM contains nada and bindu. Nada is the prolonged vowel sound and bindu is the humming sound, made with closed lips, with which the Mantra ends.

Bija Mantras, Mystic Seed Letters

In this Mantra, Ha is Siva and au is Sadasiva. The nada and bindu mean that which dispels sorrow. With this Mantra, Lord Siva should be worshipped.

Here Da means Durga, and u means to protect. Nada means Mother of the universe, and bindu signifies action (worship or prayer). This is the bija Mantra of Durga.

With this Mantra Kalika should be worshipped. Ka is Kali, ra is Brahman, and ī is Mahamaya. Nada is the Mother of the universe, and bindu is the dispeller of sorrow.

This is the Mantra of Mahamaya or Bhuvaneshwari. Ha means Siva, ra is prakriti, ī means Mahamaya. Nada is the Mother of the universe, and bindu is the dispeller of sorrow.

This is the Mantra of Maha Lakshmi. Sha is Maha Lakshmi. Ra means wealth. Ī is satisfaction or contentment. Nada is the manifested Brahman, and bindu means the dispeller of sorrow.

This is the bija Mantra of Saraswati. Ai stands for Saraswati, and bindu is the dispeller of sorrow.

This is the Kamabija. Ka means Kamadeva, the lord of desire; it also means Lord Krishna. La means Indra, the ruler of Heaven, also lord of the senses. Ī means contentment or satisfaction. Nada and bindu mean those that bring happiness and sorrow.

In this Mantra Ha is Siva, and ū is Bhairava. Nada is the Supreme, and bindu means dispeller of sorrow.

This is the Ganesha bija. Ga means Ganesha, and bindu is the dispeller of sorrow.

This is also a Mantra of Ganesha. Ga means Ganesha, la means that which pervades, au means luster or brilliance, and bindu is the dispeller of sorrow.

This is the bija of Narasimha, a very fierce half-man half-lion incarnation of Lord Vishnu. Ksha is Narasimha, ra is Brahma, au means with teeth pointing upwards, and bindu means dispeller of sorrow.

The science of Mantra is very complex. There are even Mantras for such specific purposes as curing snake bite and chronic diseases, but these are of a lower order. In the modern world, the power of gross sound vibration is just beginning to be utilised in physical therapy, and its potential is being tapped in other fields. The ancient Indian sages had this sophistication thousands of years ago. They have used sound in its gross and subtle states to penetrate the planes of human consciousness and to reach the divine vibration that is the experience of God. Beginning in OM and dissolving in OM, the Mantra comes full cycle.

Meditation with the Mantra

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 a rosary, is often used in Mantra repetition. It helps to foster alertness, acts as a focus for the physical energy and is an 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 third finger roll the beads; the index finger, which is psychically 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. With eyes closed and concentration focussed 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 loud 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. 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 an 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 visualising the deity in the heart area or the space between the eyebrows. With the visualisation, 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 focussed on rolling the mala beads. The image of the deity, with the third eye and the symbolic crescent moon, serpents, trident, drum, 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 the 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 continues 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 daily 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 Mantras, 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 certain number of hours each day for japa. The Mantra is repeated 100,000 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 have been recited. Slow repetition of the Maha Mantra may take as long as three years to finish. The practitioner must observe certain rules and regulations laid down in the scriptures in regard to purascharana, and must observe perfect dietary discipline in accordance with those injunctions.

Anushthana is the practice of religious austerity for the sake of obtaining some object or goal, the highest being spiritual. For success, the desire should be spiritual, and it should be kept in view throughout the practice. The rigor of the austerity, which may be of various kinds, depends on the constitution and health of the aspirant.

For japa anushthana, 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-Realisation.