Engrossment of mind in the meaning, implication, or the divine feeling associated with a mantra – is essential for adept practising of any kind of japa. This, not only trains the mind for sharp concentration and deeper meditation, but also helps its purification via removal of the assimilated kusamskaaras – pertaining to the evil instincts of jealous, lust, anger, arrogance and insidious addictions etc. Once the mind is cleaned the intrinsic afflatus and effects begin to mark their impressions on it.... This subsequently results in the cultivation of virtuous mental abilities and creative talents together with distinct moral elevation. Japa is described in almost all religions as the best exercise for the preliminary training and enlightenment of mind.

By repeated and continuous movements, even a rope, used for fetching water from a well, can leave its mark on the stones around the wall of the well. Domestic animals, even if let free, return back to their masters just because of habit.... The animals of the circus companies become master performers by rigorous training and repeated practice. Be that a wrestler, a good student or a dedicated scientist...., each one gains success only after a scrupulous effort and sincere practice..... Continuous collection of small drops can fill the whole tank... These and similar well known examples signify the necessity as well as the sufficiency of regular practice for the achievement of perfection in any training.... The same holds true for the conditioning and refinement of mind by the Saadhana of japa. The disciplined endeavor of japa is therefore also termed as a yagna. Meditation (dhyaana) and japa are mutually complementary and essentially coexisting in every kind of mantra-Saadhana.

The Significance of Sabda Saadhanaa:

Japa is regarded as a prominent spiritual endeavor towards the realization of the subtle power of Sabda. The ancient scriptures indicate this fact as –

Vaageva Visvaa Bhuvanaani Jajne Vaacha,Itsarvamamratam Yaccha Martyam |Sabdesvevaapitaa Saktirriswaasyaasya Nibandhanau ||

As Sabda is attributed to be the eternal source, the root cause, of the creation of the cosmos, any attempt for the realization of the subliminal dimensions ‘beyond’ the universe would be futile without making a perfect use of the omnipotent power of Sabda. Accomplishing the Sabda-Saadhana or the japa-yoga is said to take the saadhaka’s mind in a state beyond the periphery of ‘time and space’, in the higher dimensions of Sabda… The scriptures on the science of this sabda-Saadhana (mantra-Saadhana) have described four kinds of Vaanis, namely, Baikhari, Madhyamaa, Pasyanti and Paraa.

The Baikhari vaani refers to our usual voice (used for conversation, oration etc); the other three are its successive subtler forms.

Madhyamaa is identified as the silent voice of thoughts and intuition and is a medium for gradually traversing from the level of the baikhari to pasyanti by dedicated sabda Saadhana. The pasyanti vaani is the ‘voice’ of inner sentiments, inspirations and intrinsic messages. The yogis describe the functional domain of madhyamaa as expanding from the sahastraara chakra to the hradaya chakra. Realization and perfection over the use of madhyamaa evolves the individual self from the state of animal instincts to the state of divine instincts. It leads to the liberation of mind from selfish, materialistic attachments, and helps further evolution of the vaani as the voice of the “self beyond the gross being”. This is the state of realization and expression of pasyanti and eventually of the paraa. The paraa vaani (or vaak) is the absolute expression of Sabda in the cosmic consciousness.

The Shastras cite –

Sabda Brahmaani Nisnaatah Parbrahmaadigacchati  ||

Meaning: Knowledge of the Sabda Brahm is indeed the realization of the parabrahm – the omnipresent, eternal supreme consciousness.

(Noting that the japa Saadhana is an integral part of the sabda Saadhana, its importance becomes all the more significant.)

A regular and sincere practice of japa results in gradual decrease in the mental instability, illusions, mental infirmities and ill tendencies – including erotic thinking, jealous, fear, ego, avarice, etc. The positive effects of japa are also accompanied by a simultaneous increase in the trenchancy of mind, piety of thoughts and sentiments that are manifested in the virtues of honesty, modesty, illustriousness, farsightedness, fairness, peace and love etc.

In the higher stages of Saadhana, the effects of japa generate spiritual power in the saadhaka (devotee). The ancient scripture on yoga darsana (c.f. sections 4|1, 1|14, 1|28-29 for instance) state that – ‘The properly disciplined and devoted japa Saadhana can take the saadhaka into a state of deep trance. It eliminates the obstacles from the path of spiritual elevation of the saadhaka and illuminates his inner self by the divine radiance. The saadhaka eventually enjoys the beatified bliss that can never be attained even by the mightiest, wealthiest and the happiest (in worldly sense) person in the world. The noted saint, exceptionally brilliant scholar and social reformer, Swami Ramtirtha, upon reaching this stage, used to describe it as – “This has made me a Ram Badshah (i.e. the happy and mighty ‘king’ of the world)”....

The spiritual practice of japa can be attempted by anybody, anywhere…. Patience, faith (without any fear or selfish interest) and the sincerity and purity of mind are the only preconditions. In fact, the level of these qualities also begins to improve if the Japa Saadhana is being performed under adept disciplines.

Modern scientific experiments have confirmed that the japa regulates the reciter’s respiration in a way similar to that offered by some of the exercises of praanaayaams. It reduces the breathing rate to half its normal average. That means, on an average, one hour’s disciplined practice of the japa yoga would augment the life of the saadhaka by about five hundred breaths at least! Japa therefore could also be advised as an important health-exercise.

As mentioned earlier, the effects of japa awaken one’s inherent virtues that naturally result in an overall improvement in his personality, and amelioration of his physical and mental potentials. These positive effects can be used for noble success in terms of worldly progress as well. It is the willpower and the vision, aroused by the japa that ‘transform’ the difficult circumstances and obstacles into minor ones in a miraculous manner.

Some Scientific Points:

The subtle (mental) body likewise the gross (physical) body of every human being consists of a complex network of interconnected extrasensory ‘nerves’. The vibrations produced during a japa are not so significant in the gross body as that in the subtle body. Its ‘latent nerves’ do vibrate in complete harmony with the sonic pattern of the mantra. These subtle vibrations stimulate the specific nodes of the extrasensory operations. The activation of these nodes (sublime centers of inner consciousness) is indeed responsible for emergence of astonishing inner strength and supernatural faculties of the saadhaka.

The gradual and controlled arousal of the subtle nuclei of praana elevates the saadhaka’s individual self into higher spiritual realms endowed with divine virtues. It is said that the people of Vedika Age in India were ardent ascetic saadhakas of such noble caliber that each one of them was a living expression of divine powers –– whence the mention of 33 crores manifestations of God in the Shastrika Literature.

Essential Disciplines for Japa Saadhanaa:

The aforesaid supernormal benefits of japa are attainable only if the japa is performed as a spiritual Saadhana – with absolute faith, sincerity and piety (of thoughts, sentiments and conduct) under unperturbed observance of the prescribed disciplines.

Some common disciplines essential for every kind of japa saadhanaa are – the cleanliness of the body and mind of the saadhaka and that of the place and its surroundings where the japa is performed. The calm and stable state of the saadhaka’s mind is a natural requirement for meditation during japa. The following guidelines are usually prescribed to meet these pre-requisites. Japa should be performed in a neat and tidy condition of the body, after having bath, wearing clean cloths etc. The clothing should also be such that the body would be free and relaxed while sitting in the posture of sukhaasana, which is supposed to be the most soothing sitting posture for japa. Wearing shoes or use of leather is also prohibited during all japa saadhanaas. The saadhaka should sit on a clean cloth sheet or kusaasana spread over the floor in a silent corner of the house or any suitable place outside, which is neat and peaceful.

While performing a japa, the saadhaka should let his mind free from every kind of negative thinking, anger, jealous, excitement, etc. The saadhaka should face the East in the morning, North in the noon and the West in the evening and should feel the presence of the divine illumination in the corresponding direction. According to the scripture entitled “Tantra Saara ”, the purity and engrossment of the mind and continence over the body-functions –– is a must for a sincere practice of japa. The Kulaanava Tantra adds that the saadhaka should eat self-earned austere vegetarian (Saatvika) food.

The speed of japa should be normal and set at one’s natural frequency of speech. It should not be too slow so as to cause dullness, neither too fast that would cease the clarity of pronunciation. The Saastras also mention that grasping control over the bodily actions, vital energy and mental agility and strengthening the sraddhaa and visvaasa in the presence of Siva and Sakti is necessary for the attainment of ultimate success (siddhi) in a japa-Saadhana.

Pictures and idols of the manifestation of God in whom the saadhaka has affectionate faith, or, posters/ photographs of some saints and great personalities often provide inspiring company at such places. Performance of some rituals of worship, presence of fresh flowers and plants in the surroundings add to the purity and serene beauty of this atmosphere. With gradual progress in the Saadhana, the refinement of the sublime domains of consciousness in and around the saadhaka also becomes more important. In order to maintain the sacred ambience, only the people of high moral character and piety of mind should be allowed to visit the place of Saadhana.

According to the Ling Puraana, (85|106-8) the japa performed in the house gives average benefit, that performed on a bank of a river is over one lakh times more effective and this positive impact is further enhanced if the japa is performed at a spiritually energized temple or aasrama of a saint, at a mountain of the holy Himalayas or in front of – a cow, the divine Dhruva Tara (the pole star), rising Sun, fire of a havan kunda, or a dipaka (a lamp of refined ghee). The effect of japa is maximized if it is performed with an awakened feeling of thou-presence in the saadhaka’s own inner self.

All the disciplines essential for a japa are nicely explained by a sage of yore in the following quote:

Naama Hee Japa Soonya Mana DharaiPaancho Indriya Vasa Karai |Brahmaa Agni main Homai KaayaaTaa Kain ViSnu Pakhaarain Paanyaa ||

As mentioned earlier, japa is incomplete without meditation. The saadhaka should meditate upon the meaning, implications and the devataa of the mantra which is being enunciated; the intensity of this mental engrossment should increase to the extent of ‘feeling of unification with the divine radiance and the power hidden in the (soul) of the mantra. The scripture named Yoga Darshan (1|18), describes that a japa performed with immense faith and deep mental concentration effectuates the experience of trance and endows the saadhaka with beatified bliss.