Meditation with Mantra

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Meditation with 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 rosary, is often used in

Mantra repetition. It helps to foster alertness, acts as a focus for

the physical energy and is and aid to rhythmic, continuous

recitation. It consists of 108 beads. An additional bead, the meru,

is slightly larger than the others. It is the signal indicating that

with one Mantra recited for each bead, japa has been done 108 times,

or one mala. The fingers should not cross the meru. When it is

reached, the beads are reversed in the hand; one continues reciting

the Mantra, moving the mala in the opposite direction. The thumb and

the third finger roll the beads; the index finger, which is

physically negative, is never used. The rosary must not be allowed to

hang below the navel, and should be wrapped in a clean cloth when not

in use.

 

An appropriate prayer before beginning induces purity of feeling. Wit

eyes closed and concentration focused either between the eyebrows on

the ajna chakra or on the anahata chakra of the heart, one should

invoke the aid of his chosen deity and guru. The Mantra must be

pronounced distinctly and without mistakes, for it and the deity

itself are one and the same thing. Repetition must be neither too

fast nor too slow, and thought must be given to its meaning. Speed

should be increased only when the mind begins to wander. Because the

mind will naturally try to drift away after a time, it is necessary

to keep alert throughout the practice.

 

Variety in japa is necessary to sustain interest, avoid fatigue and

counteract the monotony that can arise from constant repetition of

the same syllables. This can be provided by modifying the volume. The

Mantra can be repeated aloud for a while, then whispered, and then

recited mentally. The mind needs variety or it becomes tired.

However, even mechanical repetition that is devoid of feeling has a

great purifying effect. Feeling will come later, as the process of

purification continues.

 

Audible repetition is called vaikhari japa, while that done by

whispering or humming is termed upamsu japa. The Mental repetition,

manasika japa, is the most powerful; it requires keener

concentration, for the mind tends to shut off after a period of time.

The advantage of loud japa, which should be used with discretion, is

that it shuts out all worldly sound and distractions. One should

alternate when necessary, particularly when drowsiness sets in.

 

Unaccustomed to this kind of activity, the beginner at first may find

himself giving up too soon, after five or ten minutes of repeating

the Mantra. The syllables in this case may sound meaningless--mere

syllables and nothing more. But by persevering for at least half and

hour without interruption, he will give the Mantra time to work

itself into his consciousness, and benefits will be felt in a few

days.

 

Meditation on the image of the chosen deity while the Mantra is being

repeated adds tremendously to the efficacy of japa. Sound and form

correspond and reinforce each other. Sound vibrations alone, if made

with care and devotion, are capable of producing the form in the

consciousness of the aspirant. The process can be greatly facilitated

by visualizing the deity in the heart area or the space between the

eyebrows. With the visualization, there should be awareness of the

various attributes of the deity. Feel that the Lord is seated within,

emanating purity to the heart and mind, and manifesting his presence

by the power of the Mantra.

 

Thus, in meditating on Siva, the physical energy is focused on

rolling the mala beads. The image of the deity, with the third eye

and the symbolic crescent moon, serpents, trident, drums, etc.

occupies the mind on one level. The Mantra OM Namah Saivaya is

simultaneously being repeated, and on another level is being embedded

in the consciousness. Repetition of Mantra has a cumulative effect,

and with continued practice it gains in power. It should be evident

that japa meditation is far more than a verbal exercise. It is a

state of complete absorption.

 

Concluding prayer and rest are important. When japa practice is

finished, it is advisable not to plunge immediately into worldly

activity. Sitting quietly for about ten minutes, one should reflect

on the Lord and feel His presence. As routine duties are commenced,

the spiritual vibrations will remain intact. This current should be

maintained at all times, no matter what one is engaged in.

 

When doing manual work, give the hands to work but give the mind to

God.

 

Like a woman who continuous knitting while talking to her friends,

one can sustain mental japa. With practice, the manual work will

become automatic. When the Mantra can be repeated throughout the day,

God consciousness will permeate one's life.

 

Mantra writing, likhita japa, is another, supplementary form of japa.

The Mantra should be written with a special pen and notebook, which

have been set-aside for this purpose. It should be done for half an

hour, during which time complete silence and concentration are

observed. While writing, simultaneously repeat the Mantra mentally so

that the impression made in the consciousness will be intensified.

Likhita japa may be done in any language or script. It greatly helps

the aspirant to concentrate and leads to meditation. This practice

helps to set up a continuous vibration of divine energy that guides

and protects, regardless of what one is doing.

 

Advanced meditation should not be attempted without the guidance of

guru. Bija Mantras and certain mystic Mantras, such as the Sri Vidya,

should not be repeated by those who are not well acquainted with them

and with the Sanskrit language. When improperly repeated, they can

actually bring harm to the psychic system. Those who are not

qualified, and who do not have access to a guru, who has broken the

power of these advanced Mantra, should concentrate on their own

Mantras.

 

Deity Mantras are used for purascharana, which is concentrated japa

meditation extended over a long period of time. When performing a

purascharana, the aspirant sets aside a number of hours each day for

japa. The Mantra is repeated 1,00,000 times for each syllable of the

Mantra. The Mantra is repeated with feeling, and in a particular

manner with the right observance, until the fixed number of Mantras

has been recited. Slow repetition of Maha Mantra may take as long as

three years to finish. The practitioner must observe certain rules

and regulations lay down in the scriptures in regard to purascharana

and must observe perfect dietary discipline in accordance with those

injunctions.

 

Anushathana is the practice of religious austerity for the sake of

obtaining some object or goal, the highest being spiritual. For the

success, the desire should be spiritual, and it should be kept in

view throughout the practice. The rigor of the austerity, which may

be various kinds, depends on the constitution and health of the

aspirant.

 

For japa anushathana, a deity Mantra should be selected in accordance

with the desired goal. Although his personal deity might be Krishna,

if one wanted to compose sublime music, he would repeat the Mantra

for Saraswati; if he wished his spiritual obstacles to be removed, he

would select a Ganesha Mantra. Japa meditation is then performed for

a protracted period, with intense concentration of mind and no

thought of the external world. This leads to achievement of the

desired goal.

 

There may be other types of japa meditation, but the broad theory and

techniques do not greatly vary. Approached with faith and devotion,

and carried out with perseverance, japa is the most direct path to

God-Realization.

 

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