The Upanishads say “May you live a long life. May you live a full life.” This is a message that comes from the Teacher to the student. Many times people wonder if this is contradictory? Isn’t the goal to merge with Brahman? The answer is that those Teachers were able to be fearless, dynamic, and enjoy life because they were tuned with the Self.
As a review: Chapter 14 focused on inquiring and asking “Who Am I?” while Chapter 15 focused on training the mind via raise, reduce, and redirect. This was done through Bhakti Yoga, Karma Yoga, and Jnana Yoga.
This week Chapter 16 focuses on Japa Yoga. The Namayana is before the Ramayana. It refers to glory of the name! Guruji when teaching the Ramayana used to say, we have faith in our own name — why not faith in the divine? God’s name is like a light in the mouth. It illumines in and out. The sadhana for our Yuga (Kali Yuga) is Japa. A unique aspect of Hinduism is that we encourage taking God’s name in any condition! One such example is Ratnakara who became Valmiki even though he started by saying ma ra ma ra ma ra (die, die, die), which became rama rama rama.
Repetition of name encourages connection with what the name represents. The steadiness encourages sincerity. With more knowledge and more connection we are able to develop focus and concentration from vikalpa (inconsistent) to savikalpa (changing) to nirvikalpa (sincere). Japa demands faith and the reward is focus.
The technicalities: When we do Japa the feet of the Guru is level with our eyes. The Mala is an externalized form of our own mind. When seated visualize that your Ishta Devata lives in your heart. Hold the mala in your right hand, ring finger (anamika) and visualize that you are pulling your mind towards the center. Start in front of the Meru bead and chant. Don’t cross over the Meru bead. The Japa Mala has to be treated as importantly as your sanctum. This pulling of the Mala will lead you to Bhagwan and pull the mind to Atman.
It is said for one mantra: each letter needs to be chanted 10 million times to unlock the power. It is important to think and feel the mantra out. The process starts with writing the Mantra on one side of your journal (Likhita Japa). Then shift to 10 minutes of Mala Japa. Have a timer set softly and far away. Then, when one is more focused they should use the entire Mala in the morning before the day (108x because 108 Upanishads). Once you are trained, you can shift to Manasa Japa. If distracted (or Laya: sleepy/ lethargic) then simplify or chant rather than write. If we are doing Japa with a thirst for Phala, then the way to reconcile this is Dharma. Become busy and don’t think of what you get.
Q&A:
Does the time and space matter? Do specific Japa, otherwise one will never get to Samashti Japa. However, it does not matter.
Why not cross the Meru? The Meru is like the center of the Universe or Multiverse and all should revolve around it. Don’t intersect or cross it. Psychologically, it is so we remain vigilant and encourages one to be awake.
Should we wait till our Guru gives us a Mantra? No, change the mantra until you find your Mantra. The sincerity will lead to finding the Mantra. Don’t wait because a Guru will confirm who you are and what you have an inclination for and confirm it.
What type of Mala should one use? For Narayana one uses a Tulsi mala. For Shiva one uses a Rudraksha Mala. One could use a Chandan Mala (sandalwood).
What is the ideal speed? As long as one is vigilant, the speed does not matter.
Can you focus on different mantras at different points of the day? Yes, but it is better to do the same one and feel the cumulative effect. However, if feeling is there, the wording is not relevant.
With the Meru do we chant 107 times? No, there are 109 beads (108+1). It is a placeholder.
How does one identify their Ishta Devata or Ishta Mantra? The Japa relates to Ishta Devata. You will only have that feeling for your Ishta Devata and thus your Ishta Mantra. Depending on your personality type: you will be inspired by Icons with certain virtues based on whom you want to become like. It can change during the steady period, but will not change during the sincere period. Do not rush or force it as it has to unfold naturally.
What if we get distracted when we focus on the sound? Is it still beneficial? Eventually the Japa becomes Ajapa. The sound leads to silence. If chanting becomes distracting as opposed to leading to quietude, then simplify it.
RAW: For the next 168 hours — When in the car, don’t turn the radio on and solely chant Aham Anandasmi. Do what it takes to be serious.