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JAPA

Swami Dayananda SaraswatiArsha Vidya

Arsha VidyaResearch and Publication Trust

Chennai

Essays : 5

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© Swami Dayananda SaraswatiArsha Vidya

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ContentsTALK 1

Meaning of japa 7Unpredictability of thoughts 7Pattern of thinking 8Learning about the mind 10Japa as a technique 11Interval between thoughts 12Peace in the mind 13Restlessness requires a build-up 14Beginning of thoughts 15Occupation for the mind 16Mind as a dancer 17Nature of thought and silence 18I am silence 19Japa helps to nip a thought in its bud 20Chant and the interval 21

TALK 2Sound as a technique 23Gäyatré mantra 25A meaningful chant 26

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KEY TO TRANSLITERATION AND PRONUNCIATION OF

SANSKRIT LETTERS

Sanskrit is a highly phonetic language and hence accuracyin articulation of the letters is important. For those unfamiliarwith the Devanägari script, the international transliterationis a guide to the proper pronunciation of Sanskrit letters.

A a (but)Aa ä (father)# i (it)$ é (beat)% u (full)^ ü (pool)\ å (rhythm)§ è (marine)¤£ ÿ (revelry)@ e (play)@e ai (aisle)Aae o (go)AaE au (loud)k ka (seek) 1o kha (blockhead)*1g ga (get) 1" gha (log hut)*1' ìa (sing) 1c ca (chunk) 2D cha (catch him)*2j ja (jump) 2H jha (hedgehog)*2| ïa (bunch) 2

q öa (true)*3Q öha (anthill)*3f òa (drum)*3F òha (godhead)*3[ ëa (under)*3t ta (path)*4w tha (thunder)*4d da (that)*4x dha (breathe)*4n na (nut)*4p pa (put) 5) pha (loophole)*5b ba (bin) 5É bha (abhor)*5m ma (much) 5y ya (loyal)r ra (red)l la (luck)v va (vase)z ça (sure); ña (shun)s sa (so)h ha (hum)

. à anusvära (nasalisation of preceding vowel)

> ù visarga (aspiration of preceding vowel)

* No exact Englishequivalents for these letters

1. Guttural – Pronounced from throat2. Palatal – Pronounced from palate3 . Lingual – Pronounced from cerebrum4. Dental – Pronounced from teeth5 . Labial – Pronounced from lips

The 5th letter of each of the above class – called nasals – are alsopronounced nasally.

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TALK 1

Meaning of japa

Japa is the repetition of a word or shortsentence during meditation. The letter jastands for that which puts an end to thecycle of birth and death and the letter pastands for that which removes or destroysall impurities and obstructions. Therefore,japa is an indirect means for liberation,mokña. By destroying the varieties ofobstructions to knowledge, japa paves theway for liberation.1 Japa, then, is more thana mere discipline or technique.

These two talks will give one anunderstanding of the nature and logic ofjapa and the way it works. With thisunderstanding one would be able to do japawith conviction and handle it properly.

Unpredictability of thoughts

At any given time, one has only onethought; what is the next thought isanyone’s guess. But when the next thoughtdoes occur, it will have done so because ofsome logic. In chain thinking there is nothought without certain connection to the

1 jakäro janma-viccheddaù pakäraù päpanäçanaùJanmakarmaharo yasmät tasmäjjapa iti småtaù.

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preceding thought. This connection may beflimsy or it may be very clear and logical.But the thought itself is never predictable.

Even now, I cannot predict what I amgoing to say. I simply said I would talk onjapa, and started. Even the words I amsaying right now were not known to me.What is going to come is unpredictable, butwhen it does come, it has the backing oflogic, reason.

Pattern of thinking

Suppose you see a BMW on the roadand it draws your attention. What will yournext thought be?

“How can he afford it?”

And then,

“How can he afford such an expensivecar? Last year he did not even have a job. Hiswife must have a lot of money. I wish mywife came from a rich family. When I gotmarried I did not think about money or myfuture.” (Laughter).

All these thoughts started from seeinga BMW and they follow certain logic. Thisparticular sequence is only one line ofthinking.

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Let us look at another one, the sight ofBMW.

“The German people are quiteindustrious. Even though their country wasdevastated during World War II, theireconomy rebounded quickly. They producethe best scientific equipments in the world.”

Where did you start? From BMW. Whatwill come after BMW is anybody’s guess.Even in deliberate thinking you do notknow what is coming next because thinkingis always linear, one step at a time, onethought at a time. The connection betweenthoughts can either be a logical, syntacticalconnection within a sentence or a simpleassociation. But there will always be aconnection, weak or strong.

In ‘BMW thinking,’ the connectionbetween thoughts is not a deliberate one.Therefore, the next thought can be anything.“The BMW emblem is different. It is notlike the Mercedes insignia.” The Mercedesinsignia makes you think of a star and thenthe next thought can be, “My astrologicalsign is not favourable.” This movement fromone thought to the next is listless thinking,a meandering of thoughts in which thereis no direction.

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In listless thinking, although there is nodirection, there is always some logic, someconnection. It may be a simple rhyme, oneword reminding you of another, or a varietyof other possible connections. The oneinvariable is that, at any given time, there isalways one thought or another in your mind.

Just as in deliberate thinking, in listlessthinking also, one does not know what one’snext thought is. But, in japa one definitelyknows what is coming next. The japa canbe a word, a short sentence, a section of aVeda, but to be a japa it must be repeated.

If one is repeating a word or shortsentence one is sure about when one is offtrack. In ‘BMW thinking,’ however, to thinkof Germany and then of a Mercedes oranything else is not to go off track becausethere is no track. Such thinking just happens.This is what listless thinking means. Thereis no direction to it.

Learning about the mind

We really do not have a method tolearn about the mind. We only know thatwe are subjected to a particular type ofthinking. For example, we get into a reverie

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until something arrests our attention andonly then do we come back.

Is there anything that we have in ourthought life, which is our life, which helpsus understand our ways of thinking? Whatdo we have to help us learn how to directour thinking for a given length of time andhave the mind at our disposal?

We have no directed technique. If wewere lucky, we would have acquired someintellectual discipline in school which hasgiven us the capacity for logical thinking.In the process, we may have discoveredsome discipline, but we do not know it is atechnique; nor do we use it as one.

Japa as a technique

Exercising choice is very important injapa. If I choose to mentally chant a wordor a sentence for a length of time, then I havea technique in hand and can see whathappens in my mind because I know exactlywhat is to come next. If something else popsup, I know this is not what is expected andI bring back the chosen thought. In the processI learn how to dismiss unwanted thoughtsand retain the one I have chosen. This isone important result of japa as a technique.

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As a technique, any word will work.You do not require the Lord’s name or a‘spiritual’ mantra. Any sound can be amantra, like ‘gring… gring… gring…. gring…gring… gring….’ If you keep on repeatingthis sound, it will work. An extraneousthought will eventually come, like, “Whatmakes this kind of noise?” “A bagpipe,” maybe the response. Then you may ask, “Whatdoes a bagpipe have to do with my japa?”

By returning to the sound, the bagpipethought is dismissed.

Thus, repetition works as a techniquefor gaining some mental discipline; you giveyourself an occasion to see the ways of yourown thinking. But japa of a meaningfulchant invokes the basic person in you. Youhave to be this person while doing japa.

Interval between thoughts

The advantage of repetition is that youcan appreciate the interval between twosuccessive occupations of the mind. Inlistless thinking with no direction, the mindsimply moves from one thought to another.This type of thinking is like picking upnoodles. If you try to pick up one noodle,you find it coming along with a few others.Similarly, the whole occupation of thinking

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becomes ‘as though’ a single thought, eventhough there are many thoughts.

Between two thoughts there is aninterval. BMW is the name of a vehicle andGermany is the name of a country. Becausethere is a connection between the two, theinterval between them is missed. Repeatinga given chant eliminates or avoids theconnection between two thoughts because,between one chant and another, there is noconnection.

Each chant is a complete unit in itselfand one thought unit is not connected tothe second thought unit since both are thesame. Thus, between two chants, there is aperiod; chant… Period… chant… Period.There is no comma, only period, a full stop.Therefore, each chant is complete and,between chants, the interval is available foryou to recognise.

Peace in the mind

What is it that obtains in the intervalbetween chants? Between one thoughtwith certain form and sound and the nextthought, there is no given thought. There isonly an interval with no form or shape. Thisis what we call peace or silence. Because

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this silence has no particular thought form,there is no thinking as we know it.

We always think that peace issomething we have to acquire. People evenask for it: “Swamiji, I have everything exceptpeace of mind. How can I gain this peace?”

Because the mind is restless, we think thatpeace is something new that we have toacquire, an attribute with which we haveto embellish the mind. Is peace somethingwe have to acquire or is it natural?

I once went to a swami. I could sensethat he was a person who was at peace withhimself. I had committed myself to Vedantabut, at the same time, I had a lot of conflictsin my pursuit. I went to this swami in anattempt to resolve them. He never talkedmuch, but he said one thing to me that reallyhit home: “For restlessness, you have towork a lot. For peace, what is there to do?”

Having asked this question, he becamesilent, which I found to be very effective.

Restlessness requires a build-up

For peace, what do you have to do?For restlessness you have to work; youhave to create a build-up because, withoutone, you can never become restless. The

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problem is that this build-up is notsomething that we do consciously. It getsbuilt up, like a wall erecting itself. Supposeyou have a pile of bricks and they justassemble themselves into a wall. You wouldconsider it a miracle, but you do not considera build-up of thoughts a miracle because itis always happening. It is a miracle becauseit just happens. That it just builds itself upand you have no say over it; it is trulyamazing!

There is helplessness in the wholeprocess. Something triggers off a build-up; it may be a simple hormonal change,indigestion, someone’s look, a frown, achange of weather, or any number of otherthings. Any one thing is good enough; youmay be combing your hair and a few hairscome out! Any event that you do not acceptstarts it off and then your mind is busy forthe entire day.

Restlessness requires a build-up towhich I, myself, am not a party. Yet thebuild-up is mine. I do not look upon it asdifferent from myself. I see myself fuming.

Why is it that I cannot keep track ofthis thought-by-thought build-up? This isbecause the whole habit of thinking has

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been ‘noodle thinking,’ associative or non-directional thinking.

Beginning of thoughts

If I were to give the popular advice,“do not allow this type of thinking tobuild-up, just nip it in its bud,” it would beeasier said than done because there is nobud. The thinking first appears as a flower.By the time I become aware of it, it hasbecome a huge jungle. It is not somethingthat buds and can be nipped immediately.

The very beginning of such thinkingis an association of I. Without that, thethoughts would not begin. This mechanicalthinking, associated as it is with I, has nohistory, really. We may say it comes fromchildhood, that we picked it up from ourparents, which means that they picked itup from their parents, and so on. If that isthe case, this kind of thinking has no actualbeginning; it is not created at a given time.

Because of its association with ‘I’ thereis no question of my being aware of the firstthought because I am taken over at the outsetby the thinking itself. I become the verythought and the thought becomes me.

Therefore, the advice, ‘nip it in its bud,’is meaningless and can only create a

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complex; “I cannot nip it in its bud, so I amno good.” Such thinking just adds to mybuild-up of guilt. What, then, can I do?

Occupation for the mind

I can give the mind a meaningfuloccupation wherein chain thinking is broken.Then the interval that obtains betweensuccessive thoughts can reveal a great factabout myself: I am the silence that obtainsbetween two thoughts.

Logically, I can see how restlessnessrequires a build-up, whereas peace issomething very natural for which I need notdo anything. I do not create peace; I createonly restlessness.

In japa, I deliberately create a thought.Because I have a will, I can choose. In thisway, I become the author of a given thought.I create a specific thought because I chooseit, whereas the silence ensues is not createdby me. In fact, the silence is the basis ofall thoughts.

Mind as a dancer

In the book, Païcadaçé,2 the mind islikened to a dancer on a lighted stage.

2 Chapter 10 (näöaka-dépa-prakaraëam)

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The dancer portrays a variety of aestheticsentiments: love, helplessness, anger,cruelty, wonderment, and fright. The lighton the stage lights up the dancer, her moodsand the relevant changes; when she exits,it lights up the empty stage. The dancer maybe performing various dance forms, ormay not be on the stage at all, yet the lightremains uninvolved. It merely illumines.

The light itself is not a doer, much lessan enjoyer of the dance. Nor does it lightup the stage as one of its jobs. The natureof light is to illumine and it illumines; theverb ‘illumines’ involves no action or motiveon the part of the light. Therefore, the lighthas no doer-ship. Similarly, when I have athought and the thought goes away, whatremains is silence, which is likened to theempty stage without a dancer.

Nature of thought and silence

Absence of thought is generally lookedupon as peace, something to be achieved.Thought can be suppressed or negated bycertain external means, such as the practiceof breath control. When you retain the breath,you cannot think. Try. Hold your nose and

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try to think. You cannot. Your only thoughtis to breathe!

Here, however, we are not interestedin the absence of thought but inunderstanding the nature of thought andsilence. The whole approach, therefore, iscognitive. Thought sometimes happenswithout my sanction and sometimes ithappens with my sanction. In japa, thoughtis deliberate; it occurs with my sanction.And when the thought goes, I understandits absence as the nature of silence.

I am silence

What I experience, or am aware of,between two thoughts is silence. If I see thesilence after every thought, should I takemyself to be the thought or should I takemyself to be the silence? Thought arisesand thought falls. Before the rise of thethought I am silence and after the departureof the thought I am silence. I am silence firstand I am silence last, meaning that in spiteof thoughts, I am silence.

The practice of japa does not give methis understanding. But, by doing japa, Icreate a situation wherein something that

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is understood becomes clearer. In spite ofthoughts, I understand, I am silence.

Japa helps to nip a thought in its bud

By doing japa, you learn how to nip athought in its bud. Just as you see poisonivy,3 you do not let it grow, so too, by beingaware of the interval between thoughts,you gain the capacity to nip a thought inthe bud.

In ‘BMW thinking’ you hold onto thenext thought and leaves the previous;Then, again you hold on to the next,leaving the previous. The lingeringcontent of the initial thought connectsyou to the next thought. This connectioncauses the process to move from BMWto Germany. Germany to World War II,World War II to Pearl Harbour and PearlHarbour takes you to Hawaii. Hawaiitakes you to the beach. The beach takesyou to melanoma4 and you become sad.

This is how the mind works. If youcatch one thought, it means the previousone is gone because the two thoughts have

3 Poison Ivy grows under the shade of a tree, whoseleaves cause painful blisters in contact with one’sskin. They are all over the east coast of U.S.A

4 Skin cancer due to sun-bathing

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nothing to do with each other, save somelingering connection. This is why, so often,you lose track of where you began in aconversation.

The reason you cannot keep track ofwhere you began in a conversation is thatyou do not hold the wheel; conversation justtakes place. You may start talking aboutthe country’s foreign policy and end updiscussing sweepstakes. In between manyother topics come up. There is no controland you do not know how it all happened.The flimsier the connections, the moredifficult it is to relate one thought to another.

I call this type of thinking ‘monkeythinking,’ the mind being very much likea monkey who leaps from tree to tree. Onetree may be an evergreen and the next amaple. The monkey just goes from one tothe other. Similarly, one’s mind jumps fromthought to thought and there is no controlover the ways of one’s thinking. In thiskind of chain thinking, one cannot arrive atthe gap, the interval that exists betweenthoughts.

Chant and the interval

In India there is a tree called the arecatree, from which we get the betel nut. It is

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like a tall and thin coconut tree, tapering atthe top and fibrous. Looking at the tree youmay think it will break if you climb it, but itwill not. A man who goes up this tree togather bunches of fruits at the top does notneed to come down and climb another tree.Instead, by bending the tree with his ownbodyweight, he catches hold of the adjacenttree. In this way, he catches hold of theadjacent tree. And he moves from tree totree-gathering fruits. Only after picking thefruits from the last tree in the garden doeshe come down!

This is exactly what we do in ourthinking, going from one thought to the next.It is like walking upon thoughts; you neverget to the ground.

Whereas, the coconut tree will neverbend. A man picking coconuts must returnto the ground before climbing the nexttree. Japa is the same. You get to the ground,not after a length of time, but immediately.You chant and you come down. Chant...Come down. Chant…. Come down….Chant…. Come down. In this type ofchanting to be aware of the interval is asimportant as the chant because it is theinterval that reveals your true nature whichis silence, consciousness.

TALK 2

Once you are committed to repeatinga given chant mentally, your mindautomatically goes to japa whenever it is free.Just as water draining from the mountainscreates new ravines, a new track of healthyhabit is created towards which the mindgoes, repeatedly. In this way, japa becomesa way of keeping the mind meaningfully,prayerfully occupied. Eventually, a timecomes when the mind enjoys certaincomposure. You begin to appreciate thatany distraction or agitation is but transitoryand you do not come under its spell. Inconjunction with the vision of the teachingthat ‘you are the whole,’ japa is very effective.Even without any exposure to Vedanta, japais beneficial in that it keeps the mindmeaningfully occupied.

Sound as a technique

A common practice among those whopractice meditation in the West is to chantinvocatory syllables, called béjäkñaras—çrém,hrém, aim and so on, which are traditionallyused to invoke particular deities. When thesesounds or any other single syllable words,such as Räm and Çyäm are chanted, themind is naturally going to have a particular

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occupation. Because the chant is repetitive,chain thinking is eliminated.

One scientist demonstrated that anysound could work as a technique, by usinga meaningless sound and recording changesin various human functions. While thesubject chanted this sound, his thoughtprocesses and metabolism slowed downsignificantly. His blood pressure also camedown and his heart beat rhythmically.

Since the person was sitting quietly, hismind occupied with the repetition ofthe meaningless sound, these findings arenot surprising. Had he thought of someproblem he had, he would have begun tofume and naturally his heartbeat wouldhave increased. Based on the results of hisstudy, the scientist wrote a paper in whichhe concluded that a special chant or mantrawas not required and that the repetition of anysound, even a meaningless sound, couldproduce the benefits he had recorded.

As a technique, any sound that isrepeated will work as well as any othersound. But in what way will it work? Forsometime, no doubt, the body and the mindwill be quieter. But then, you may becomeamused that you are sitting and chanting ameaningless sound. Is it not amusing to set

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aside a time each day to chant gring…gring…. gring so seriously?

I know I would be amused. Somethingwould tell me, “idiot! What are you doing?”

and I would reply, “Be quiet. You alwayscriticise. You don’t believe in anything. Keepchanting.” I would resume, ‘gring, gring,gring.’

Someone would ask from inside:

“What is this gring?”

“It’s a meaningless sound,”

“A meaningless sound? Why are youchanting a meaningless sound?”

“It’s called…. Be quiet. I told you notto criticise.”

“Gring… gring… gring… gring.”

“Did you pay for this? Why don’tyou change gring into zring or someother sound?”

“Be quiet! This sound was speciallychosen for me. Gring… gring…gring.”

It would be very difficult for me to chantthis meaningless sound.

Anything you do should be meaningful.It is very difficult, therefore, to seriously

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sit and chant a meaningless sound. Onemay not know the proper meaning of achant, but one needs to know that it ismeaningful. If it is the Lord’s name, one maynot understand its full meaning, but becauseone knows it means the Lord, one hasenough understanding to chant it seriously.

Gäyatré mantra

In India, it is quite common for a childto be initiated into a mantra, called Gäyatré.The person who initiated me into Gäyatrédid not teach me its entire meaning. Heonly said that it was a prayer asking theLord to give us a bright mind. AlthoughI was not given its entire meaning, itwas given as a prayer to be done threetimes a day. Later, of course, I gained anappreciation of its meaning.

Therefore, this mantra and others serveas a technique, enabling a young child tolearn how to use his or her mind. It worksbecause, when the child chants the mantra,the mind will wander. The child then directsit back to the chant, thereby learning howto use the mind. At a young age a child getsan insight into his or her mind, which isnot an ordinary thing. To know how themind works is a great blessing.

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A meaningful chant

If you chant a sound that has nomeaning it can serve as a technique. Andfor the reasons I have mentioned, it looksas though any chant will work. But allsounds that you repeat will not workbecause you cannot give meaning to achant that is meaningless and, therefore,you cannot be serious about it.

Suppose, however, you chant a wordthat does have a meaning like carrot:carrot… carrot… carrot…. carrot. Eventhough it is meaningful, carrot does nothave the power to invoke the basic personwho is free from being an enjoyer and adoer. Instead, you choose one meaningfulword that covers the whole creation, a wordthat is not one of the many objects in theworld. A meaningless sound does notindicate any object, whereas a meaningfulsound revealing the Lord’s name includeseverything without indicating any oneobject. Since all objects are included inthe form of the Lord, nothing is omittedwhen you repeat the Lord’s name.

Thus, the meaningful chant becomesall-inclusive. All words are included in onechosen word. All names in all languages are

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also included. Traditionally, the word canvary, but in your understanding the wordchosen should stand for everything. Sincethe word does not stand for a particularthing, you will not be reminded of a givenobject when you chant it.

Morevoer, you are related to the Lordwhose name you repeat. As the basicperson you are related to the whole, theLord. You are a devotee and the altar ofyour devotion is recognised in a formor a name. Since you live up in a givenreligious culture, you recognise certainnames as those of the Lord. The bridgein your psyche is a blessing becausethese names immediately strike your mindas the Lord. Further, through education,a given name can become connected inyour mind to signify the Lord.

In relation to the meaning of aword known to you as the Lord, you are adevotee. The devotee is the fundamentalperson who assumes a variety of relativeroles such as father/mother, wife/husband,brother/sister and so on. If you are anindividual, you are first related to the totaland, only later are you related to differentindividuals within the total. And the totalis the Lord.

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The total being the basis for theindividual, my relationship with the Lordis fundamental. This basic relationshipmakes me a devotee. Related to any givenperson I become a devotee-son or a devoteedaughter. The devotee assumes a role.

When I chant the name of the Lord, Iplay no role; I am the basic person; I am adevotee. In the devotee-Lord relationshipthere will be none of the distractionsattached to the relative roles assumed bythe devotee.

There are words that sometimes arechanted, that are not mantras at all; Çivo’ham … Çivo’ ham or So’ham, meaning,‘He I am,’ ‘He’ referring to the Lord.Nowhere in the scriptures does it say thatso’ham is a mantra. So’ham is a fact. It is asentence to be understood. It means ‘I amHe, the Lord.’ If you are the Lord or if theLord is you, there must be non-differencebetween the two. Because the differencesare obvious to you, you need not inquireinto them further. The non-difference iswhat you need to know and that is thesubject matter of the entire teaching ofVedanta. Therefore, sentences that arestatements of fact are not mantras.

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A japa is a word, sentence, or group ofsentences, whose meaning is the Lord,wherein the individual invokes or salutes aparticular deity as the Lord. It is neither ameaningless sound nor does it denote aparticular object, like zucchini. Its meaning isthe Lord, through which the devotee isinvoked. Therefore, japa not only serves asa technique but also as a mental prayer. Onlywhen the repetition is a mental prayer it iscalled japa.

Japa is recognised as an indirect meansfor gaining liberation because it destroysall obstructions and impurities, therebypreparing the mind for the knowledge thatis liberation. In the tenth chapter of theBhagavad Gétä, Lord Kåñëa says, there aremany forms of rituals and many meansthrough which I am invoked, “But amongthe rituals I am japa.” 5

Japa, therefore, is something to be doneand as the Lord himself, in the form ofKåñëa, has said, there is no activity moreefficacious than japa.

Oà tat sat

5 yajïänäà japayajïo’smi (Bhagavad Gétä 10.25)

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