Japa Sadhana
Divine Life
Society Publication: Chapter 7: The Process
of Spiritual Practice by Swami Krishnananda
Japa sadhana is a yajna
itself. That is why Bhagavan Sri Krishna says in the Bhagavadgita: yajñānāṁ
japayajño'smi (Gita 10.25). Of all the yajnas, havanas,
sacrifices, homas, yagas, nothing equals japa, because
there we do not require any object outside our own thought for carrying on japa
sadhana. We do not require ghee, firewood, a special place, or any
other such appurtenances as are necessary to perform a sacrifice in the
ritualistic sense. It is a mental sacrifice. There were saints and sages who
carried on this yajna in the mind, such as Agastya Maharishi who is
mentioned in the Mahabharata as having conducted a tremendous yajna for
years together merely through his thought process. As we know very well, the
mind is stronger than material elements in the world, and all the materials
used in yajnas assume an importance because of the mind or the thought
that is connected with the actual performance – else it would be just empty
ritual, minus life in it. No prana will be there if the mind is not
associated.
Japa is the greatest sadhana
– yajñānāṁ japayajño'smi – and it is the most effective of all types of
contemplation and meditation, and is the easiest to practice, involving the
least effort on our part, we need not stand on our heads or put ourselves to
the torture of extreme austerity of any kind, and focus on the mental process
only. Here in japa sadhana, the only sacrifice we have to make is in the
mind.
How does japa lead to
meditation? They are intimately connected, as name is connected with form. As
name is incapable of dissociation from the form, japa cannot be
dissociated from meditation. What we recite is the mantra, the japa.
What we think at that time is the dhyana, the meditation. Here is the
relationship between japa of the mantra and meditation on the deity. Japa
sadhana becomes a potent force, leading us into higher meditation.
What kind of mantra, what kind
of formula are you to take up for the purpose of this practice? If nothing is
clear to the mind, it is up to you to approach someone who is competent in this
kind of sadhana – a Guru or a master – and be initiated into whatever is
suitable for your purpose. It can even be one single compound letter such as pranava
or omkara, and once you take to the name it should not be changed, and
you should continue chanting only that name.
Abhyāsa vairāgyābhyāṁ
tannirodhaḥ (Yoga Sutras 1.12). The mind is controlled by renunciation and
steadfastness in practice. The mind is very impetuous and hard to control, but
it can be restrained by continued practice. Anything done continuously produces
a powerful effect.
When we start resorting to japa sadhana or mantra purascharana, we bring to the focus
of our attention first of all the deity that is the object of our worship and
meditation, the rishi who is the source of all the
blessing for our success in the mantra japa, and the
mantra itself which is going to be recited continuously.
The posture, the place where
you sit, the time, the direction, the concentration, the continuity of the
mantra – and lastly, the most important thing is the purpose for which you are
doing this Japa. The purpose should be very justifiable. You should not
do mantra japa to harm or destroy someone. We do not know what is good
for us. According to the ancient story, King Midas wanted that whenever he
touched anything, it should turn to gold. He thought he would become very rich;
not knowing what tragedy would befall him because of the blessing that he
received. The mind is so mischievous that even when it gets what it wants, it
may come to ruin by the very acquisition of that want.
I heard a story of a sadhaka
going to a great siddha and begging him, "Please bless me with the
power to materialize whatever I think. If I think something, it should be there
in front of me." If that blessing is given to you, you will think that you
are the most blessed, but do you know the consequences of an uncontrolled mind
wanting to materialize whatever it thinks? Anyway, that blessing was given.
"All right, take it," said the siddha purusha. "If you
think something, it will be there in front of you." This wonderful devotee
suddenly became elated with the prospect of becoming a master of everything,
not knowing that he had no control over his mind. He walked into a forest, sat
under a mango tree and thought, "Let there be mangoes." Immediately
mangoes appeared in the tree. "Let the mangoes drop," and they
dropped. He started eating. Then immediately a thought came to him, "It is
a forest, and a tiger may come." Immediately a tiger came, jumped on him
and ate him. Whether it is King Midas or this wondrous disciple, if there is no
restraint over the mind process, what is the use of having the power of materialization?
Prahlada's instance is an
example before us. When Lord Narasimha offered a boon to Prahlada, he replied,
"Don't tempt me, my Lord, with this question. Give me what is best for
me." How can God give us what is not best for us? If we choose what is
best for us, it could be something like Midas or the other disciple who was
eaten away by a tiger. Therefore, the intention behind the japa sadhana
should be self-purification, purgation of all sins, and repentance for whatever
mistakes one has committed in the past and, ultimately, grace itself with the
blessing of God.
The mantra devata will guard you wherever
you go, provided that your japa sadhana is consistent, sincere, honest,
and is carried on with the pious aim of the realization of spiritual
perfection.
Excerpts from:
Chapter 7: The Process
of Spiritual Practice by Swami Krishnananda
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