Japa

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An abridged version of ‘Two Talks on Japa Mantra

Meditation’ given by Pūjya Śrī Svāmī Dayānanda Sarasvatī
Edited under the guidance of Śrī Svāmī Vāgīśānanda Sarasvatī
 Introduction The Unpredictability Of Thoughts
The first part of this booklet is an abridged version of a booklet titled Contrary to popular belief, one can only process one thought at any
‘Two Talks On Japa Mantra Meditation’, which was first published by given moment. What one’s next thought will be is anyone’s guess,
the Śri Gaṅgadhareśvār Trust in 1992. The original publication was but when it does arrive, it will have done so because of some form
based on two live discourses given by the great Vedāntic ācārya of logic associating it to the present thought. This connection may
Pūjya Śrī Svāmī Dayānanda Sarasvatī at the Arśa Vidyā Gurūkulam in me incidental or it may be direct. Yet, the next thought itself is never
Saylorsburg, PA, USA, during a three-year residential course in predictable. Even now, I cannot predict what my next thought might
Vedānta. It is unknown precisely when this two-part talk was given. be. My intention is to discuss japa, and I am doing so. Yet, the
It is an analysis of the psychology of japa mantra meditation and its present thought and accompanying words now arriving were not
positive impact on an undisciplined mind. known to me just a moment ago.
It is the editor’s opinion that great live discourses do not necessarily
make for good publications without considerable editing. Pūjya BMW Thinking
Svāmī jī’s intentions have, to the best of our abilities, remained Suppose you see a BMW on the road which draws your attention.
intact. However, words, sentences and even entire paragraphs have Your next thought might be “how can I get one?” And then your
been rearranged or omitted from this version for the sake of creating next thoughts might be “a person at work just bought one/how can
a more linear, cohesive booklet on the subject of japa meditation. she afford such an expensive car?/last year she didn’t even have a
We sincerely bow in great respect to Pūjya Svāmī jī and ask job/her husband must have a lot of money/I wish my husband came
forgiveness in the case of any errors in this text. The responsibility from a wealthy family/when I got married I didn’t bother to think
for errors, if any, lies with the editors and not with Pūjya Svāmī jī. about money or my future...” This sequence of thoughts ‘happened’
It is our greatest wish that this collection of discourses profoundly because you saw a BMW. They do follow a certain logic, yet this
blesses the reader with a greater insight into the practice of japa particular line of thinking is only one of an infinite number of
mantra meditation, and the functioning of the mind. possible thought patterns. Here’s another possible scenario: You see
Compiled and edited under the guidance of Śrī Svāmī Vāgīśānanda Sarasvatī a BMW on the road which draws your attention. Your next thought
might be “how can I get one?...” And then your next thoughts might
Japa Mantra Meditation be “the German people are so industrious/even though their country
was devastated during World War II, their economy quickly
The practice of japa meditation involves the repetition of a word, a rebounded/they produce the best scientific equipment in the
short sentence, or longer phrase which mirrors an aspect of the
world...” The external stimulus or trigger for both of these thought
Lord/Īśvara. One way of unfolding the meaning of the word japa is patterns was you “seeing a BMW on the road”.
to break it into two ‘roots’. ‘Ja’ may be unfolded to mean ‘that which
puts an end to the cycle of death and rebirth’ and ‘pa’; ‘that which In ‘BMW-thinking’, the connection between thoughts is not a
removes or destroys all impurities and obstructions’. In this manner, conscious one. The next thought may be about anything; “the BMW
japa mantra meditation is an indirect means for ‘gaining’ liberation badge is different/it is not like the Mercedes badge…” Having a
(mokṣa). thought about the Mercedes badge gives rise to a thought about a
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star, “my astrological sign is not favorable…” This movement from
one thought to the next is ‘listless’ thinking. It is an unconscious
The Beginning Of Thoughts
meandering of thoughts in which there is no direction. This is what It would be a great disservice to a student if I were to simply advise
an undisciplined mind does. her to stop this type of thinking and just ‘nip it in the bud’, without
offering some kind of technique to make this bud-nipping possible.
Restlessness Requires A Buildup In BMW-thinking, the thought appears as a fully-bloomed flower. By
Listless thinking leads to ‘buildup’. One’s thoughts ‘build up’ in a the time ‘I’ become ‘aware’ of it, the thought has transformed into a
listless mind which increases restlessness. Without this buildup, one massive jungle and the process of buildup has begun. BMW-thinking
will never become restless. The problem is that this buildup is not is not something that ‘buds’ and can then be ‘nipped’.
something that we do consciously. It simply gets ‘built up’, like a wall The very manifestation of BMW-thinking is its association with ‘I’.
building itself. Suppose you have a pile of bricks spontaneously Without its association with ‘I’, the listless thinking that leads to
assemble into a wall. You would probably consider this event a buildup would not begin. This type of mechanical thinking,
miracle. Yet, one does not consider ‘mental’ buildup a miracle associated with ‘I’ has no ‘history’. It may come from childhood
because it seems to be the normal state of the mind. However, it is experiences or a behavior that we picked up from our parents,
a miracle because it just happens. That one’s thought buildup builds (which may mean that they picked it up from their parents, and so
itself, and that one has no say over this process, is truly amazing. on). If that is so, then this kind of habitual thinking pattern is
There is a feeling of helplessness regarding the process of mental beginning-less; having no genesis. There is no question about my
buildup. Some event (either internal or external) triggers buildup. It lack of awareness regarding the ‘first’ thought, because I have
may be hormones, the weather, someone’s look, indigestion, a become absorbed by the process of thinking itself. I have become
frown, or any number of infinite possibilities. Any seemingly the thought and the thought has become me. Thus, we return to the
innocuous event may have a dramatic effect on potential buildup. advice of nipping it in the bud and realize that such advice is
Particularly problematic in terms of buildup are events that one has meaningless, and will only create more mental dysfunction and guilt
resistance to. Any event that one has resistance to can start a chain in response to the student’s seeming inability to ‘control’ her
of events leading to buildup, and this process can go on thoughts.
accumulating over an entire day, a week, a month or longer.
Restlessness requires a buildup to which I, myself, am not conscious Learning About The Mind
of; yet this buildup is mine and mine alone. I do not look upon it as
We have never been properly instructed regarding the functioning of
distinctly different from myself. I see myself fuming and do not know
the mind. We only know that we are subjected to a particular type of
what to do about it. I have to do something because, although I am
thinking. If we were lucky, we had some intellectual discipline taught
not conscious of its construction, I happen to be completely
us in school which has given us the capacity for logical thinking.
consumed by it. I am unable to keep track of this thought-by-
Through this practice, we may have developed some mental
thought, brick-by-brick buildup, because my whole approach toward
discipline, but neither do we understand it as a technique, nor do we
thinking has been BMW-thinking; unconscious, associative, listless
utilize it as one.
and non-directed.
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 I know that this is not intended, and I bring the mind back to the
The Chant And The Interval intended thought. In the process, I then learn, even outside the
There is a tree in India called the areca palm which produces the context of japa, how to dismiss unwanted thoughts and retain the
betel nut. The areca palm is similar to a coconut palm in that its thought I have chosen to entertain. This is an important benefit of
trunk is very thin and fibrous and tapers at the top. By looking at the japa as a technique.
tree, one may deduce that it would not bend, even if one climbed it As one explores the technique of japa, one is strongly urged to see
to the top. But that is not the case. It may be surprising to learn that the mind through the lens of compassion; that when one speaks of
the person who climbs an areca palm tree to gather the berries at the ‘mind’, one is speaking about the whole person. The mind is not
the top does not need to descend and then climb another areca a ‘whipping-boy’, nor is it to be ‘manipulated’ in any way that creates
palm for more fruit. Instead, to reach the closest tree, one simply agitation. The ‘goal’ of japa is to achieve mental mastery; to be able
bends the tree top one is sitting in with one’s bodyweight. In this to wield the mind with prayerful attention.
way, one can move directly from tree-top to tree-top without ever
descending. This is exactly what we do in BMW-thinking. We are The Interval Between Thoughts
constantly walking the tree-tops without ever grounding ourselves.
The advantage of using the technique of repetition is that one will
The coconut palm does not bend like the areca palm. A coconut- become more aware of the interval between two successive, yet
picker must descend to the ground before climbing the next tree.
alike thoughts. In BMW-thinking, one’s mind is listless, with no
Japa is like this. One descends to the ground; not after a length of specific occupation or focus. The mind moves aimlessly from one
time, but immediately. The phrase is chanted and, like harvesting thought to another. This type of thinking is like trying to pick up a
coconuts, one descends. One chants and immediately descends;
single, very thin, cooked noodle from a pot of cooked noodles. If one
‘chant/descend/chant/descend/chant/descend…’ During the practice tries to pick up only one noodle, one cannot help but find it
of japa, being aware of the interval, the ‘climbing down’, is as associated with other noodles. Similarly, the whole occupation of
important as the chant itself. listless thinking seemingly becomes a single, unbroken thought, even
though there are actually many thoughts strung together.
Japa As A Technique
BMW is the brand name of a vehicle and Germany is the name of a
When practicing japa, one has made a commitment as to which country. Because of the direct sequential link between these two
thought will be entertained next. When some other thought arises, it different thoughts, the potential space between them does not
is clear that one has gone off the track. The practice of japa may manifest. However, there is a potential space between two
incorporate one word, a short sentence, a section from one of the sequential, yet alike thoughts. Repeating a given chant avoids this
Vedas or even an entire Veda. However, for the practice to even be direct sequential linking of different thoughts, which allows the
considered japa, the utterance must be something that is repeated. spaces between them to become evident. This happens because
Exercising one’s will is an essential aspect of japa. If I choose to there is no difference between one chant and the next. Each chant is
repeatedly chant a word or a sentence for a length of time, I have a a complete unit. Therefore, one becomes aware of the fact that
technique in hand which will give me a greater insight into the there is a period (meaning both a momentary pause and a
workings of the mind. If something other than the chant manifests, punctuation mark which denotes the stopping of a sentence)
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between two chants; ‘chant/period/chant/period/chant/period...’ ‘revealed’ in the spaces between these thoughts is not created by
There are no commas, only a period; a full-stop. you. In truth, silence is the basis for all thought.

Peace In The Mind The Nature Of Thought And Silence

There is a pause in mental activity between two alike thoughts; an
interval, without form or shape. This is what we call ‘peace’ or Absence of thought is generally understood to be something
‘silence’. There is no thinking in this silence because there is no ‘achieved’. To this end, thought may be suppressed or negated by
particular thought form being manifested. We believe that peace is certain disciplines, such as the practice of breath control. It is
something that we have to work for. Many will directly ask for it. difficult to think during the retention of breath. I challenge you to try
Because the nature of an undisciplined mind seems to be listlessness it. Hold your breath and try to think. It is very difficult. The thought
and restlessness, we have led ourselves to believe that peace is a that will predominate will be the one regarding the need for taking a
‘state’ which has to be diligently cultivated. breath.

An Occupation For The Mind The student of Vedānta is not interested in manufacturing the
absence of thought. The student of Vedānta is interested in
I once met Svāmī Rāmayya. He was originally a yogi and then understanding the ‘nature’ of thought and the ‘nature’ of silence. As
became a disciple of Ramaṇa Mahāṛṣi. I could sense that he was a the thought arrives and departs, one observes the ‘nature’ of the
person who was at peace with himself. By that time in my life, I had thinker, the ‘nature’ of the thought and the ‘nature’ of the silence
made my commitment to Vedānta. At the same time, I had a lot of itself.
conflicts regarding that commitment. I went to Svāmī Rāmayya in an
effort to resolve these conflicts. He never talked much, but he said
one thing that really hit home: “For restlessness, one has to work a
The Mind As A Dancer
lot. For peace, what is there to do?” After making these statements In the 10th chapter of the Vedāntic text ‘Pañcadaśi’,* the mind is
he became very quiet, which had a profound effect on me. likened to a dancer on a stage. The dancer performs a variety of
I can give the mind a meaningful occupation wherein BMW-thinking aesthetic sentiments; love, helplessness, anger, cruelty,
or listless thinking (also called ‘chain’ thinking) is broken. This, in wonderment, fright. The light which illumines the stage also
turn, may reveal a great truth about myself; that I am the silence, illumines the dancer as she portrays these sentiments. As she exits
the peace, that is in-and-through all thoughts. One can see how the stage, the light remains, illuminating the bare stage. The light
restlessness requires buildup, whereas peace is natural, for which itself is not a ‘do-er’, and certainly not an ‘enjoy-er’ of the dance.
we need do nothing. One creates restlessness. Peace is our very Illumining the stage is not the ‘job’ of the light. The nature of light is
nature. to illumine and that is what it ‘does’. The verb ‘illumine’ involves no
action or motive on the part of the light. Similarly, what remains
In japa, one deliberately chooses a thought to ‘entertain’. Because
after a thought exits is ‘illumined’ silence, just like the ‘illumined’
one has a will, one has the ability to make this choice. One becomes
stage after the dancer has exited.
the ‘author’ of that given thought. A specific thought is manifested
because it has been chosen. However, the silence that is *Nāṭaka Dīpa Prakaraṇam
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 is no doubt that their physiological functions would have become
I Am Silence agitated. Based on the results of this study, the scientist wrote a
What I experience, or am aware of between two thoughts, is silence. paper in which she concluded that a special chant or mantra is not
Thoughts arrive and thoughts depart. Before the arrival of the required to relax the mind; that the repetition of any sound, even a
thought I am silence. After the departure of the thought I am meaningless one, could produce the benefits she had observed.
silence. I am silence first and I am silence last. Therefore, in spite of As a technique, any sound that is repeated will work if the goal is
thoughts, I am silence. The practice of japa does not give me this simply relaxation. And for some time the body and the mind will be
knowledge. Yet, by doing japa, I create a situation wherein quieter. Yet, over a longer period of time, one may become aware
something that is understood by me is understood more clearly; the that one is sitting and chanting a meaningless sound and lose
understanding that my very nature is silence. interest in the practice.
Nipping Thought In Its Bud A Meaningful Chant
By practicing the technique of japa mantra meditation, one actually If a sound that is chanted has no meaning, it will only serve as a
learns how to ‘nip a thought in its bud’. By being aware of the ‘technique’. In the same way, any word chanted will also only be a
interval between thoughts, one gains the capacity to actually ‘technique’. Neither of these techniques are japa. A meaningless
‘observe’ a thought as it arrives, thereby giving one the ability to use sound will remain meaningless and lack impact. A random word will
free will in either choosing to entertain the thought or not. also lack impact and will only generate thoughts relating to that
word.
Sound As Technique A Name For The Lord
A common practice among many meditators in the West is to chant
For this discipline to actually be called japa, a special word or set of
special syllables as a form of invocation; so-called bījākṣaras. For words is required for repetition; a mantra. A mantra will be a word
example; śrīṁ, hrīṁ, aiṁ, etc. These bījākṣaras are traditionally or set of words that does not represent any specific material object.
invoked for the purpose of meditating on a particular deity. The
One chooses a mantra (or has one chosen for oneself) that
mind will naturally have an occupation when these bījākṣaras or any
represents the entirety of ‘creation’. This is how a meaningful word
other one-syllable ‘word’ (such as Rām or śyāṁ) are chanted. becomes truly meaningful and all-inclusive. Within a mantra, all
Because the chant is repetitive, BMW-thinking is eliminated. words are included; all worlds are included; all languages are
That any sound will work as a technique for relaxation was included; all objects, peoples, places are included. Traditionally the
demonstrated by a scientist using a meaningless sound while words of the mantra will vary, but in one’s mind, the words chosen
observing changes in her subjects’ various physiological functions. will stand for everything.
While the subjects chanted this sound, their heart rates and
breathing rates slowed significantly. Gāyatrī Mantra
These findings are not surprising, as the subjects were sitting Any action that one undertakes should be meaningful. One need not
quietly, their minds occupied with the repetition of the meaningless know the entire meaning of a mantra; one only needs to be aware
sound. Had their thoughts focused on some personal problem, there that the mantra has meaning.
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In India, it is quite common for a child to be initiated into a mantra chosen thought. Japa gives one an opportunity to eliminate BMW-
called Gāyatrī. When I was initiated into the Gāyatrī as a young boy, thinking, to stop the cycles of buildup, and to become more aware of
I was not told its full meaning. I was only told that it was a prayer, the interval, the silence, between thoughts. Japa is helpful in gaining
asking the Lord for a bright mind, and that if I repeated it, my mind mastery over the mind.
would become bright. Over a period of time, once a person has made the commitment to
Gāyatrī is a Vedic Sanskrit prayer to Lord Sūrya, the sun. Sūrya the discipline of mentally repeating a given mantra, a person’s mind
represents the all-knowing Lord who makes one’s mind brilliant. This will automatically go to that mantra whenever it is free to do so. Just
is all I was told. And although I was not given the mantra’s entire as water cascading down a mountain slope will create new ravines, a
meaning, to me it was meaningful enough because it was a prayer. new ‘thinking track’ is created toward which the mind will repeatedly
Only later would I gain a full appreciation for this particular mantra. be drawn. Japa meditation becomes a way of keeping the mind
meaningfully occupied. Therefore, japa is a useful and prayerful
Chanting the Gāyatrī serves as a discipline, helping a child to learn
activity. The mind comes to a place of composure; of equilibrium.
how to prayerfully manage her mind. It works because, as the child
One understands that all mental distractions and agitations are
chants the mantra, the child’s mind will wander. The child is then
transitory. One is not dominated by listless thinking which will,
instructed to bring the mind back to the mantra, thereby learning
inevitably lead to buildup. A mind that understands this has depth
how the mind functions. At an early age the child will gain insight
and tranquility.
into how the mind works. This is not an ordinary habit for a young
person, or for that matter, any person to acquire. Japa Is A Mental Prayer: A Conclusion
Chants And Mantras Japa mantra meditation invokes the Lord/Īśvara. It is neither a
meaningless sound, nor does it denote a particular object. Only
There are Vedic ‘words’ that are sometimes chanted which are not
when the repetition of a mantra becomes a mental prayer to the
mantras; ‘so’haṁ…so’haṁ…so’haṁ…’ This ‘word’ means ‘He-I-Am’:
Lord/Īśvara is the discipline called japa. Japa is recognized as an
‘He’, referring to the Lord. Nowhere in the scriptures does it say that
indirect means for gaining liberation because it destroys all
so’haṁ is a mantra. So’haṁ is a fact. It is a sentence to be
obstructions and impurities, thereby preparing the mind of the
understood. It has the same meaning as ‘tat tvam asi’; ‘that-you-
devotee for ‘knowledge’, which is ‘liberation’.
are’. If you are the Lord and the Lord is you, then there must be
some non-difference or commonality between you. Since the Japa is very effective when practiced in conjunction with the study of
differences are obvious, one need not inquire into them further. It is Vedānta. Even ‘outside’ of Vedānta, the practice of japa is beneficial,
the non-difference that one needs to ‘know’. Understanding this non- in that it gives mind a purposeful occupation.
difference is the subject matter of Vedānta. In Chapter Ten, Verse 25, of the Bhagavad Gītā, Lord Kṛṣṇa says,
“There are many forms of rituals and many means through which I
Mastery Over The Mind am invoked, but among them all, I am japa.”
Japa mantra meditation is a tool which enables one to negate a
distracting or ‘improper’ thought by deliberately replacing it with a yajñānāṁ japa-yajño’smi
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 Introduction

Japa
Japa is a Sanskrit word which means, depending on context,
‘repetition’ or ‘speaking under the breath’. It is derived from the root
(dhātu) jap; ‘to softly repeat’. It is a spiritual discipline (sādhana)
that is highly regarded in Vedānta, because it helps to condition the
A Practical body-sense-mind complex in preparation for what is known as Self-
inquiry (jñāna-yoga).
Handbook The practice of japa mantra meditation is mentioned in numerous

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Vedic and non-Vedic texts; most notably the Aitareya Brāhmaṇa
(Ṛgveda), the Śatapatha Brāhmaṇa (Yajurveda) and the Uddhava
Gītā (13:34), which lists japa as the second niyama* out of eleven.

__ The practice of japa is recommended for all students of Vedānta,

because it is a practical and powerful spiritual sādhana. One simply
sits in a comfortable position and softly repeats one of the many
names of God (Īśvara) one hundred and eight times using a rosary
(mālā). It may seem easy, but developing a deep, daily, disciplined
japa practice takes a fair amount of dedication. Once japa is abiding

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in one’s daily life, the practice becomes second nature.
At the outset, it is recommended that one make a firm commitment
to a daily practice of at least one round (108 repetitions) for 48
consecutive days (one maṇḍalam). If, at the end of that time one
has seen a change in behavior, attitude, and/or mental activity (for
the better), then it will hopefully be clear to the student that the
discipline has value.
Over time, a dedicated japa practice, combined with other spiritual
sādhanas, performed with the attitude of gratitude for the-infinite-
given, will have sufficiently prepared the spiritual seeker for the
practice of Self-inquiry.
*A niyama is a spiritual discipline which is cultivated with a deep appreciation of,
Compiled and edited under the guidance of and gratitude for God’s (Īśvara’s) infinite Grace.
Śrī Svāmī Vāgīśānanda Sarasvatī
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 Japa Mantraḥ Japa & Nāma
Exploration One Japa is a repetition of a complete mantra in the form of one of God’s
infinite number of ‘names’. God, in the Vedic world-view is not some
There is no japa meditation without some form of sacred utterance
bearded fellow sitting away from us in heaven, judging our every
(mantraḥ). Actually, ‘japa mantra’ is a misnomer. There are no
action, ready to cast us into ‘hell’ for even the smallest infraction
mantras which are used specifically for the practice of japa. One may
(because he loves us). The Vedas ‘see’ the Lord/Īśvara as infinite-
choose any mantra for the practice of japa, with the understanding
intelligent-order being; the non-separate knowledge- and material-
that the mantra itself is explicitly a name of God/Īśvara, that the
cause of the universe. The Lord/Īśvara, is both immanent and
mantra be memorized and that one chants the mantra for at least
transcendent, and may be personified by any and all ‘objects’ within
one round of 108 repetitions for every sitting.
space-time (from the Higgs boson to galactic clusters). If God can
One may request a personal mantra from one’s teacher for the assume any and all forms, then all names (nāma), forms and
purpose of japa meditation. The student may approach the teacher functions are God’s alone. In japa mantra meditation, one invokes
with humility and a strong desire for gaining knowledge. If the the name (nāma) to get to the named (nāmi); the Lord/Īśvara.
teacher says yes, then a simple initiation ceremony is performed and However, a japa nāma must come from the Śāstra (scripture). These
the mantra is given to the student. What makes this blessing so scriptural names are symbolic Vedic and Puraṇic sacred mirrors,
powerful is that the teacher who performs the initiation has gained reflecting Īśvara’s virtuous qualities in absolute measure:
complete mastery (puraścaraṇam siddhi) in the mantra. This means yad bhāvaṁ tad bhavati
that the teacher has chanted this mantra consciously (not
“As one worships, so one becomes.”
mechanically), and with deep devotion and gratitude to the
Lord/Īśvara, a total of 100,000 repetitions for each syllable (akṣara) Japa Mālā
in the mantra. For example, for the practitioner to gain
puraścaraṇam siddhi, a ten-syllable mantra would require one million Mālā is the Sanskrit word for rosary or garland. Traditionally, mālās
prayerful repetitions. Puraścaraṇam siddhi blesses the practitioner have 108 small beads (shorter japa mālās may have 54, 36 (kaṇta),
with the ability to neutralize reactions by simply thinking the mantra or 27 beads). If one adds up the numerals in each of these numbers,
(śānta vṛtti). This brings the devotee up, and will not only reduce the the result is 9. The number 9 happens to be a very powerful number
frequency of reactions but will also decrease the intensity and in the context of Vedānta, symbolizing completeness. In addition to
reduce the recovery time from these reactions. the already mentioned 108 ‘counting’ beads, each mālā will have one
larger bead called a meru (head; upper-most; axis-mundi/center
It is also recommended that the mantra which is given remain point of the universe). Only the small beads are actually used for
private between the teacher and the student. This is a beautiful counting the repetitions of the mantra; one ‘round’ of the mālā being
expression of trust and gratitude to one’s teacher, and highly 108 repetitions.
recommended for all students of Vedānta. Once the student is
Hindu mālās are traditionally made out of rudrākṣa seeds; the ‘eyes
given the mantra, it is strongly recommended that she perform 1000
of Rudra’ (Śiva). It is recommended that one have a mālā assembled
repetitions of the mantra within the next 24 hours, and at the very
to specification by an experienced mālā-maker.
minimum, 108 repetitions of the mantra daily for the next 48 days.
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Many orthodox Hindus will never allow the mālā to touch the ground Japa is predominantly a sound-focused spiritual practice (śabda
or let people outside the immediate saṁgha touch it. They will cover pradānam). During the course of japa meditation, one does not
the mālā in a special cloth sack while practicing japa and will store focus on any specific ‘meaning’ or indulge in some type of
the mālā in the same cotton sack when not in use. They will almost visualization practice. However, during the practice, the student will
never count over the meru, but will flip the mālā after the 108th bead pay as much attention to the silence between the mantras as to the
is counted to begin the next round. Traditionally, the mālā is worn ‘chanting’ of the mantra itself.
with the meru in the top-most position behind the neck.
Japa & Āsana
Japa mālās are very personal and sacred objects and should stay
Getting the most out of one’s japa practice benefits from a proper
covered, even while being ‘worn’. Mālās generate reverence in the
place and time; early morning while the stars are still clearly visible
student by being a type of sanctified jewelry, and are worn as an
(brahma muhūrta) is an excellent time to practice japa. However,
expression of one’s devotion to the Lord/Īśvara.
the student is encouraged to practice japa at any time. It is also
Japa and Volume important as to how one occupies that space. A seated position
facing one’s altar is preferable. The choice of āsana (literally; ‘seat’)
There are three gradations regarding volume in the context of japa
is up to the practitioner. Any āsana which the practitioner is able to
meditation; vācika, upāṁśu and mānasa.
sustain for at least 48 minutes (one muhūrta) is recommended;
Almost all first-time japa practitioners start with vācika japa; the
cross-legged postures being the preference. One need not assume
chanting of the mantra out loud. It is much easier to stay with the the lotus position; comfortably seated in a chair with the back in a
practice when chanting the mantra in this way. It is important to neutral ‘S’ curve and the head balanced and level on top of the spine
practice vācika japa with clear enunciation in order to deepen the is perfectly acceptable. The posture should be stable and firm; the
practice in preparation for upāṁśu japa.
environment clean, with ample pure drinking water available.
Upāṁśu japa is done with repetitions of the mantra actually ‘Āsana’ also has the implied meaning of ‘set and setting’. In the
muttered; an almost sub-vocal whisper so that even someone close context of japa, a ‘set’ is an environment that has been ‘constructed’
to the practitioner will have difficulty deciphering what is being to facilitate relaxation and inner observation. To this end, a
chanted. Even though the ‘chanting’ in upāṁśu japa is whispered, dedicated pūjā room is strongly recommended. Setting means the
the pronunciation should be explicitly clear and exact. time and condition that the environment is set within. The Vedas
The most difficult of the three practices mentioned in the Vedas is speak of settings that will potentiate (enhance) certain spiritual
mānasa japa, which is completely mental in nature; the mantra practices; for example, during an eclipse of the sun or eclipse of the
being ‘chanted’ only in the mind. Mānasa japa is also the most moon or near a body of water. These settings will give one’s japa
difficult of the three levels of volume because of the challenge of practice ‘mantra ākarṣana śaktiḥ’; a ten-fold increase in the power of
chanting above the noise generated by a frenetic, undisciplined the practice. These favorable settings include the presence of water,
‘mind’. Mānasa japa is performed only on the thought level and has the presence of fire, the presence of kuśa grass (recommended by
no connection to the breath or throat. It takes a tremendous amount Lord Kṛṣṇa in the Bhagavad Gītā as one of the materials to sit on for
of concentration and focus to practice this type of japa, and it should meditation) and/or the presence of crystals. A traditional temple is
be studied under the guidance of a traditional teacher of Vedānta. also considered a favorable setting.
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 Japa: Niścaya, Saṁkalpa & Abhyāsa thought. If any other thought occurs and starts a chain of thoughts,
it is clearly an infraction to the commitment I have made to myself.
One’s resolve to practice japa mantra meditation is called niścaya. Once one has made a commitment, distraction becomes evident. In
For example, one may make a commitment, that over the next 48 the Bhagavad Gītā (Chapter 6, Verse 26) Lord Kṛṣṇa says:
days, one’s resolve will be to wake every morning at 5 and perform
six rounds of japa mantra meditation. This would be one’s ‘niścaya’. yato yato niścarati manaścañcalam asthiram
Having a strong niścaya will, among other things, strengthen one’s tatastato niyamyaitad ātmanyeva vaśaṁ nayet
will power and increase the sattva (refined) quality of the individual. “For whatever reason, the unsteady mind in constant flux gets lost
The desired outcome from performing japa meditation made in the [in habitual, unconnected thought]. One brings the mind back by
form of an explicit intention is called saṁkalpa. Saṁkalpa is set by discipline, wielding [gently and with non-resistance] the power of
the student before each practice begins and may be spoken out loud one’s own self-mastery [as witness-awareness].”
or simply stated under the breath. It is strongly recommended that Whenever the mind moves away from the object of contemplation,
every sādhaka (spiritual practitioner) begin each sādhana (spiritual bring it back. Thus, deliberately, the mind is brought back and the
discipline) with a clear, explicit saṁkalpa. Traditionally, a saṁkalpa commitment is fulfilled.”
would begin with a special hand gesture, where the left hand is
placed palm up on the right thigh and the palm of the right hand Japa & The Four-Fold Qualifications
facing down, is placed on top of it. The practitioner would then state Tattvabodhaḥ is the name of an introductory text that is usually
a saṁkalpa, for example; “Oh God/Īśvara, grant me the ability to taught to students new to Vedānta. ‘Tattvabodhaḥ’ may be unfolded
wield a relaxed mind with precision and compassion for the ultimate to mean ‘the knowledge of Truth’. In this case, the truth being
goal of gaining freedom from psychological suffering (mokṣa) unfolded deals with the essential nature of one’s self, the world and
through Self-knowledge”. The Serenity Prayer would also make an the Lord/Īśvara. The opening lines of Tattvabodhaḥ discuss ‘the
excellent saṁkalpa (see page 9). four-fold qualifications’ for the aspiring student. The four-fold
Abhyāsa is the ‘fulfillment of the intention’, that is, doing what needs qualifications are viveka (discrimination), vairāgyam (dispassion), the
to be done in order to complete niścaya and saṁkalpa. six-fold disciplines beginning with śamaḥ, and mumukṣtvam (desire).
In the context of japa mantra meditation, the focus will be on the
Japa & The Commitment
six-fold disciplines, which include śamaḥ (emotional mastery;
To Bringing The Mind Back practicing moment-to-moment non-resistance to, and validation of
We shall ‘allow’ Srī Pūjya Svāmī Dayānanda to discourse on this every aspect of one’s emotional being), damaḥ (cultivating emotional
topic, as his illumination is so beautiful and profound: management that leads to emotional mastery), uparamaḥ (cheerfully
performing one’s daily duties), titikṣā (forbearance; maintaining
“Unlike mechanical thinking, when I give mind an occupation, like
steadiness and equanimity in the face of challenging situations),
chanting a given mantra for a few minutes, I have made a
śraddhā (having a clear conviction that the teacher and teaching
commitment to myself as to what my next thought will be. Because
methodology of Vedānta is an independent and valid means for
of this commitment, I know that the given mantra will be my next
gaining liberation; that the teachings themselves are true) and
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samādhānam (single-pointed focus; the ability to concentrate for a the practice (for example, the Serenity Prayer).*
length of time; a distraction-free mind). *Īśvara, grant me the serenity to accept the things I
cannot change, the courage to change the things
Japa meditation directly relates to all six of these disciplines. A
I can and the wisdom to know the difference.
dedicated, daily japa practice will strengthen the student’s
commitment to śamaḥ and damaḥ, give a greater awareness 3) Place the left hand on the left* thigh, palm facing upward.
regarding the value of uparamaḥ, allow the student an increased *Reverse sides for a left-handed practitioner.
ability for steadiness regarding titikṣā, strengthen the student’s 4) Hold the mālā in your right hand just above the heart and
conviction regarding the teaching methodology of Vedānta and slightly away from the torso (the hand may also be placed on the
increase the student’s ability for single-pointed focus (samādhānam). right knee, with the mālā resting on a cloth or in its dedicated
sack). Drape the mālā over the center of the middle joint of the
Japa Mantraḥ middle finger. The index, ring and little fingers will not be involved
Exploration Two in the counting process. The thumb will be used to pull each bead
toward the heart as it is counted.
The spiritual seeker may choose any Īśvara nāma for the practice of
5) Begin by clasping the meru between the thumb and the
japa mantra meditation. It is recommended that the nāma chosen
center of the middle joint of the middle finger. Pull the meru down
be one which the practitioner strongly identifies with. A very
with the thumb and then begin chanting the mantra as the thumb
common nāma mantra used for japa invokes Lord Śiva. The entire
makes contact with the first small bead. Continue the practice for a
mantra is ‘oṁ namaśśivāya’. Repeating ‘oṁ namaśśivāya’ for one
total of 108 repetitions of the mantra (one bead per repetition),
complete round of 108 repetitions, having a strong niścaya; stating a
paying special attention to the silence between each chant.
clear saṁkalpa before the practice begins; having an open heart and
a clear conviction that the practice has value, will give the student a 6) When the meru is next contacted, one round of 108
taste of what a committed japa practice entails. repetitions will have been completed. The practitioner has two
options if further rounds are desired. The first option is to continue
Japa Sādhana in the same direction (by following the directions listed in number
5 above). The second option requires a bit of mālā ballet. Instead
1) Sit in a comfortable position and deeply relax the body. It is
of continuing over the meru to begin the next round, the mālā is
strongly recommended that one first perform 9 rounds of
flipped around using only the thumb and middle finger (the mālā
kapālabhati prāṇāyāma* and 27 rounds of nāḍī śodhana
being rolled between the thumb and the middle finger; the middle
prāṇāyāma* (in that order) to help initiate relaxation and inner
finger then sliding underneath the thumb and mālā). The meru is
concentration. It also might be prudent to warm up the voice by
now on the inside of the hand and will again fall toward the heart
performing 18 rounds of classical ujjāyī prāṇāyāma.*
as the next round begins. This choice may be challenging at first,
*Please refer to the booklet
but may also prove to be an excellent technique for keeping one’s
“Prāṇāyāma: A Practical Handbook”; (Sama Yoga/`Press) concentration on the mantra. One is encouraged to perform as
2) Place the left hand, palm facing up on the right thigh with the many rounds as is comfortable. The longer the time spent
palm of the right hand clasping it. Explicitly state a saṁkalpa for practicing japa, the greater the impact the practice will have.
21 22
 Conclusion
One falls in love with japa mantra meditation for the purpose of
pUJy ïI SvamI dyanNd srSvtI
actively earning Īśvara’s Grace. By taking joy in directing one’s
attention to Īśvara, by settling all accounts with the Lord, one Pūjya Śrī Svāmī Dayānanda Sarasvatī
becomes more aware of the importance of Self-inquiry.
Pūjya Śrī Svāmī Dayānanda Sarasvatī (1930 – 2015) is considered
Japa may be practiced alongside other Vedāntic-friendly sādhanas the leading figure in the renaissance of the study of Advaita Vedānta
like prāṇāyāma, yoga āsana, Vedic chanting, yama-niyama, etc. in the late 20th century. A ‘teacher of teachers’, Pūjya Svāmī jī took
These sādhanas are designed to integrate the student, endowing her dikṣa saṁnyāsa in 1962 under the guidance of Svāmī Cinmayānanda
with the basic requirements (the four-fold qualifications mentioned Sarasvatī. Pūjya Svāmī jī studied the complete traditional teaching
on page 20) in preparation for Self-inquiry. Self-inquiry will lead to methodology from his sadguru, Svāmī Praṇavānanda. He then
Self-knowledge, which is born of śravaṇam (consistent and refined his teaching skills by studying the Brahma Sūtras with
systematic study of the Vedāntic scriptures taught by a traditional Parama Pūjya Svāmī Tārānanda of Rishikesh.
teacher for a long period of time).
In 1972 Svāmī Dayānanda began the first of what would become 10
By the rare Grace of human embodiment, and over time, one comes three-year courses which would take place over the next 40 years.
to the realization that the ultimate spiritual goal is that of gaining These courses focused on the study of Advaita Vedānta and
Self-knowledge (mokṣa). The practice of japa meditation is a crucial Sanskrit.
step in the process for achieving that purpose. Oṁ, śānti.
Pūjya Svāmī jī established four traditional teaching centers for the
Further Reading express purpose of the study of Vedānta and Sanskrit. These centers
are located in Rishikesh (Uttarakhand), Annaikatti (Tamil Nadu) and
The following booklets are currently available: “108 Names of Nagpur (Maharashtra) in India, and in Saylorsburg, PA in the United
Sarasvatī”,* “Shivārādhanam”* (with accompanying MP3 files), “108 States.
Names of Lakṣmī”* and “108 Names of Gaṇeśa”.* Please ask your Current estimates regarding the number of Pūjya Svāmī jī’s students
teacher for a copy of any of these booklets if you are sincerely who currently teach Vedānta and/or Sanskrit at 200. Saṁghas of
interested in chanting these sacred names, or have an interest in these teachers may be found in such diverse locations as California,
using any of the names for a dedicated japa practice. A very useful Madras, Réunion, Sweden, Hawai’i and Brazil and in many other
booklet available to students of both yoga and Vedānta is locations around the globe.
“Prāṇāyāma: A Practical Handbook”.**
Pūjya Śrī Svāmī Dayānanda Sarasvatī’s contribution to the study of
*Available at no charge from your teacher via `Press. Vedānta is incalculable. His legacy of centers of learning, recorded
discourses, books, and most of all teachers, will continue to bless the
**Available from your teacher via Sama Yoga/`Press. world for many years to come.

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 ïI SvamI vagIzanNd srSvtI
Śrī Svāmī Vāgīśānanda Sarasvatī
Śrī Svāmī Vāgīśānanda Sarasvatī is a senior disciple of Pūjya Śrī
Svāmī Dayānanda Sarasvatī, and has been studying and teaching
Vedānta since 1975.
Svāmī jī was in his teens when he became fascinated with mystical
poetry and non-dualistic philosophies. In 1975, at the age of 19, he
left his home in the United States and traveled to India to study in a
traditional gurūkulam. After graduating from a three-year residential

`Press
course in Vedānta and Sanskrit, he attended four subsequent three-
year courses in the United States and in India.
Using the traditional methodology called saṁpradāya, Svāmī
Vāgīśānanda ‘unlocks’ the scriptures of Vedānta, thereby removing
the veil of ignorance; the cause of all human suffering. He is a
traditional saṁnyāsi (a renunciant who is committed to a life of
knowledge and has taken a vow of non-injury). A master of the
South Indian Kṛṣṇa Yajur Veda style of chanting, Svāmī jī has
traveled the world teaching Sanskrit, Vedic chanting and Vedānta.

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