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Essays : 5

JAPA

Swami Dayananda Saraswati

Arsha Vidya

Arsha Vidya
Research and Publication Trust
Chennai
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© Swami Dayananda Saraswati

Arsha Vidya

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Contents
TALK 1
Meaning of japa 7
Unpredictability of thoughts 7
Pattern of thinking 8
Learning about the mind 10
Japa as a technique 11
Interval between thoughts 12
Peace in the mind 13
Restlessness requires a build-up 14
Beginning of thoughts 15
Occupation for the mind 16
Mind as a dancer 17
Nature of thought and silence 18
I am silence 19
Japa helps to nip a thought in its bud 20
Chant and the interval 21

TALK 2
Sound as a technique 23
Gäyatré mantra 25
A meaningful chant 26
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KEY TO TRANSLITERATION AND PRONUNCIATION OF

SANSKRIT LETTERS
Sanskrit is a highly phonetic language and hence accuracy
in articulation of the letters is important. For those unfamiliar
with the Devanägari script, the international transliteration
is a guide to the proper pronunciation of Sanskrit letters.

A a (but) q öa (true)*3
Aa ä (father) Q öha (anthill)*3
# i (it) f òa (drum)*3
$ é (beat) F òha (godhead)*3
% u (full) [ ëa (under)*3
^ ü (pool) t ta (path)*4
\ å (rhythm) w tha (thunder)*4
§ è (marine) d da (that)*4
¤£ ÿ (revelry) x dha (breathe)*4
@ e (play) n na (nut)*4
@e ai (aisle) p pa (put) 5
Aae o (go) ) pha (loophole)*5
AaE au (loud) b ba (bin) 5
k ka (seek) 1 É bha (abhor)*5
o kha (blockhead)*1 m ma (much) 5
g ga (get) 1 y ya (loyal)
" gha (log hut)*1 r ra (red)
' ìa (sing) 1 l la (luck)
c ca (chunk) 2 v va (vase)
D cha (catch him)*2 z ça (sure)
j ja (jump) 2 ; ña (shun)
H jha (hedgehog)*2 s sa (so)
| ïa (bunch) 2 h ha (hum)
. à anusvära (nasalisation of preceding vowel)
> ù visarga (aspiration of preceding vowel)
* No exact English
equivalents for these letters
1. Guttural – Pronounced from throat
2. Palatal – Pronounced from palate
3. Lingual – Pronounced from cerebrum
4. Dental – Pronounced from teeth
5. Labial – Pronounced from lips
The 5 th letter of each of the above class – called nasals – are also
pronounced nasally.
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TALK 1

Meaning of japa
Japa is the repetition of a word or short
sentence during meditation. The letter ja
stands for that which puts an end to the
cycle of birth and death and the letter pa
stands for that which removes or destroys
all impurities and obstructions. Therefore,
japa is an indirect means for liberation,
mokña. By destroying the varieties of
obstructions to knowledge, japa paves the
way for liberation.1 Japa, then, is more than
a mere discipline or technique.
These two talks will give one an
understanding of the nature and logic of
japa and the way it works. With this
understanding one would be able to do japa
with conviction and handle it properly.

Unpredictability of thoughts
At any given time, one has only one
thought; what is the next thought is
anyone’s guess. But when the next thought
does occur, it will have done so because of
some logic. In chain thinking there is no
thought without certain connection to the

1
jakäro janma-viccheddaù pakäraù päpanäçanaù
Janmakarmaharo yasmät tasmäjjapa iti småtaù.
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preceding thought. This connection may be

flimsy or it may be very clear and logical.
But the thought itself is never predictable.

Even now, I cannot predict what I am

going to say. I simply said I would talk on
japa, and started. Even the words I am
saying right now were not known to me.
What is going to come is unpredictable, but
when it does come, it has the backing of
logic, reason.

Pattern of thinking
Suppose you see a BMW on the road
and it draws your attention. What will your
next thought be?

“How can he afford it?”

And then,

“How can he afford such an expensive

car? Last year he did not even have a job. His
wife must have a lot of money. I wish my
wife came from a rich family. When I got
married I did not think about money or my
future.” (Laughter).

All these thoughts started from seeing

a BMW and they follow certain logic. This
particular sequence is only one line of
thinking.
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Let us look at another one, the sight of

BMW.

“The German people are quite

industrious. Even though their country was
devastated during World War II, their
economy rebounded quickly. They produce
the best scientific equipments in the world.”
Where did you start? From BMW. What
will come after BMW is anybody’s guess.
Even in deliberate thinking you do not
know what is coming next because thinking
is always linear, one step at a time, one
thought at a time. The connection between
thoughts can either be a logical, syntactical
connection within a sentence or a simple
association. But there will always be a
connection, weak or strong.
In ‘BMW thinking,’ the connection
between thoughts is not a deliberate one.
Therefore, the next thought can be anything.
“The BMW emblem is different. It is not
like the Mercedes insignia.” The Mercedes
insignia makes you think of a star and then
the next thought can be, “My astrological
sign is not favourable.” This movement from
one thought to the next is listless thinking,
a meandering of thoughts in which there
is no direction.
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In listless thinking, although there is no

direction, there is always some logic, some
connection. It may be a simple rhyme, one
word reminding you of another, or a variety
of other possible connections. The one
invariable is that, at any given time, there is
always one thought or another in your mind.

Just as in deliberate thinking, in listless

thinking also, one does not know what one’s
next thought is. But, in japa one definitely
knows what is coming next. The japa can
be a word, a short sentence, a section of a
Veda, but to be a japa it must be repeated.

If one is repeating a word or short

sentence one is sure about when one is off
track. In ‘BMW thinking,’ however, to think
of Germany and then of a Mercedes or
anything else is not to go off track because
there is no track. Such thinking just happens.
This is what listless thinking means. There
is no direction to it.

Learning about the mind

We really do not have a method to

learn about the mind. We only know that
we are subjected to a particular type of
thinking. For example, we get into a reverie
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until something arrests our attention and

only then do we come back.

Is there anything that we have in our

thought life, which is our life, which helps
us understand our ways of thinking? What
do we have to help us learn how to direct
our thinking for a given length of time and
have the mind at our disposal?

We have no directed technique. If we

were lucky, we would have acquired some
intellectual discipline in school which has
given us the capacity for logical thinking.
In the process, we may have discovered
some discipline, but we do not know it is a
technique; nor do we use it as one.

Japa as a technique

Exercising choice is very important in

japa. If I choose to mentally chant a word
or a sentence for a length of time, then I have
a technique in hand and can see what
happens in my mind because I know exactly
what is to come next. If something else pops
up, I know this is not what is expected and
I bring back the chosen thought. In the process
I learn how to dismiss unwanted thoughts
and retain the one I have chosen. This is
one 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 a
mantra, like ‘gring… gring… gring…. gring…
gring… gring….’ If you keep on repeating
this sound, it will work. An extraneous
thought will eventually come, like, “What
makes this kind of noise?” “A bagpipe,” may
be the response. Then you may ask, “What
does a bagpipe have to do with my japa?”
By returning to the sound, the bagpipe
thought is dismissed.

Thus, repetition works as a technique

for gaining some mental discipline; you give
yourself an occasion to see the ways of your
own thinking. But japa of a meaningful
chant invokes the basic person in you. You
have to be this person while doing japa.

Interval between thoughts

The advantage of repetition is that you
can appreciate the interval between two
successive occupations of the mind. In
listless thinking with no direction, the mind
simply moves from one thought to another.
This type of thinking is like picking up
noodles. 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, even

though there are many thoughts.

Between two thoughts there is an

interval. BMW is the name of a vehicle and
Germany is the name of a country. Because
there is a connection between the two, the
interval between them is missed. Repeating
a given chant eliminates or avoids the
connection between two thoughts because,
between one chant and another, there is no
connection.

Each chant is a complete unit in itself

and one thought unit is not connected to
the second thought unit since both are the
same. Thus, between two chants, there is a
period; 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 for
you to recognise.

Peace in the mind

What is it that obtains in the interval
between chants? Between one thought
with certain form and sound and the next
thought, there is no given thought. There is
only an interval with no form or shape. This
is 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 is

something we have to acquire. People even
ask for it: “Swamiji, I have everything except
peace of mind. How can I gain this peace?”
Because the mind is restless, we think that
peace is something new that we have to
acquire, an attribute with which we have
to embellish the mind. Is peace something
we have to acquire or is it natural?

I once went to a swami. I could sense

that he was a person who was at peace with
himself. I had committed myself to Vedanta
but, at the same time, I had a lot of conflicts
in my pursuit. I went to this swami in an
attempt to resolve them. He never talked
much, but he said one thing to me that really
hit home: “For restlessness, you have to
work a lot. For peace, what is there to do?”
Having asked this question, he became
silent, 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; you
have to create a build-up because, without
one, you can never become restless. The
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problem is that this build-up is not

something that we do consciously. It gets
built up, like a wall erecting itself. Suppose
you have a pile of bricks and they just
assemble themselves into a wall. You would
consider it a miracle, but you do not consider
a build-up of thoughts a miracle because it
is always happening. It is a miracle because
it just happens. That it just builds itself up
and you have no say over it; it is truly
amazing!

There is helplessness in the whole

process. Something triggers off a build-
up; it may be a simple hormonal change,
indigestion, someone’s look, a frown, a
change of weather, or any number of other
things. Any one thing is good enough; you
may be combing your hair and a few hairs
come out! Any event that you do not accept
starts it off and then your mind is busy for
the entire day.

Restlessness requires a build-up to

which I, myself, am not a party. Yet the
build-up is mine. I do not look upon it as
different from myself. I see myself fuming.

Why is it that I cannot keep track of

this thought-by-thought build-up? This is
because 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 to
build-up, just nip it in its bud,” it would be
easier said than done because there is no
bud. The thinking first appears as a flower.
By the time I become aware of it, it has
become a huge jungle. It is not something
that buds and can be nipped immediately.
The very beginning of such thinking
is an association of I. Without that, the
thoughts would not begin. This mechanical
thinking, associated as it is with I, has no
history, really. We may say it comes from
childhood, that we picked it up from our
parents, which means that they picked it
up from their parents, and so on. If that is
the case, this kind of thinking has no actual
beginning; it is not created at a given time.
Because of its association with ‘I’ there
is no question of my being aware of the first
thought because I am taken over at the outset
by the thinking itself. I become the very
thought 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 am

no good.” Such thinking just adds to my
build-up of guilt. What, then, can I do?

Occupation for the mind

I can give the mind a meaningful
occupation wherein chain thinking is broken.
Then the interval that obtains between
successive thoughts can reveal a great fact
about myself: I am the silence that obtains
between two thoughts.
Logically, I can see how restlessness
requires a build-up, whereas peace is
something very natural for which I need not
do anything. I do not create peace; I create
only restlessness.
In japa, I deliberately create a thought.
Because I have a will, I can choose. In this
way, I become the author of a given thought.
I create a specific thought because I choose
it, whereas the silence ensues is not created
by me. In fact, the silence is the basis of
all thoughts.

Mind as a dancer
In the book, Païcadaçé, 2 the mind is
likened to a dancer on a lighted stage.

2
Chapter 10 (näöaka-dépa-prakaraëam)
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The dancer portrays a variety of aesthetic

sentiments: love, helplessness, anger,
cruelty, wonderment, and fright. The light
on the stage lights up the dancer, her moods
and the relevant changes; when she exits,
it lights up the empty stage. The dancer may
be performing various dance forms, or
may not be on the stage at all, yet the light
remains uninvolved. It merely illumines.

The light itself is not a doer, much less

an enjoyer of the dance. Nor does it light
up the stage as one of its jobs. The nature
of light is to illumine and it illumines; the
verb ‘illumines’ involves no action or motive
on the part of the light. Therefore, the light
has no doer-ship. Similarly, when I have a
thought and the thought goes away, what
remains is silence, which is likened to the
empty stage without a dancer.

Nature of thought and silence

Absence of thought is generally looked

upon as peace, something to be achieved.
Thought can be suppressed or negated by
certain external means, such as the practice
of 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 thought

is to breathe!

Here, however, we are not interested

in the absence of thought but in
understanding the nature of thought and
silence. The whole approach, therefore, is
cognitive. Thought sometimes happens
without my sanction and sometimes it
happens with my sanction. In japa, thought
is deliberate; it occurs with my sanction.
And when the thought goes, I understand
its absence as the nature of silence.

I am silence

What I experience, or am aware of,

between two thoughts is silence. If I see the
silence after every thought, should I take
myself to be the thought or should I take
myself to be the silence? Thought arises
and thought falls. Before the rise of the
thought I am silence and after the departure
of the thought I am silence. I am silence first
and I am silence last, meaning that in spite
of thoughts, I am silence.

The practice of japa does not give me

this understanding. But, by doing japa, I
create a situation wherein something that
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is understood becomes clearer. In spite of

thoughts, I understand, I am silence.

Japa helps to nip a thought in its bud

By doing japa, you learn how to nip a
thought in its bud. Just as you see poison
ivy,3 you do not let it grow, so too, by being
aware of the interval between thoughts,
you gain the capacity to nip a thought in
the bud.
In ‘BMW thinking’ you hold onto the
next thought and leaves the previous;
Then, again you hold on to the next,
leaving the previous. The lingering
content of the initial thought connects
you to the next thought. This connection
causes the process to move from BMW
to Germany. Germany to World War II,
World War II to Pearl Harbour and Pearl
Harbour takes you to Hawaii. Hawaii
takes you to the beach. The beach takes
you to melanoma4 and you become sad.
This is how the mind works. If you
catch one thought, it means the previous
one is gone because the two thoughts have

3
Poison Ivy grows under the shade of a tree, whose
leaves cause painful blisters in contact with one’s
skin. 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 some

lingering connection. This is why, so often,
you lose track of where you began in a
conversation.
The reason you cannot keep track of
where you began in a conversation is that
you do not hold the wheel; conversation just
takes place. You may start talking about
the country’s foreign policy and end up
discussing sweepstakes. In between many
other topics come up. There is no control
and you do not know how it all happened.
The flimsier the connections, the more
difficult it is to relate one thought to another.
I call this type of thinking ‘monkey
thinking,’ the mind being very much like
a monkey who leaps from tree to tree. One
tree may be an evergreen and the next a
maple. The monkey just goes from one to
the other. Similarly, one’s mind jumps from
thought to thought and there is no control
over the ways of one’s thinking. In this
kind of chain thinking, one cannot arrive at
the gap, the interval that exists between
thoughts.

Chant and the interval

In India there is a tree called the areca
tree, from which we get the betel nut. It is
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like a tall and thin coconut tree, tapering at

the top and fibrous. Looking at the tree you
may think it will break if you climb it, but it
will not. A man who goes up this tree to
gather bunches of fruits at the top does not
need to come down and climb another tree.
Instead, by bending the tree with his own
bodyweight, he catches hold of the adjacent
tree. In this way, he catches hold of the
adjacent tree. And he moves from tree to
tree-gathering fruits. Only after picking the
fruits from the last tree in the garden does
he come down!
This is exactly what we do in our
thinking, going from one thought to the next.
It is like walking upon thoughts; you never
get to the ground.
Whereas, the coconut tree will never
bend. A man picking coconuts must return
to the ground before climbing the next
tree. 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 of
chanting to be aware of the interval is as
important as the chant because it is the
interval that reveals your true nature which
is silence, consciousness.
 TALK 2

Once you are committed to repeating

a given chant mentally, your mind
automatically goes to japa whenever it is free.
Just as water draining from the mountains
creates new ravines, a new track of healthy
habit is created towards which the mind
goes, repeatedly. In this way, japa becomes
a way of keeping the mind meaningfully,
prayerfully occupied. Eventually, a time
comes when the mind enjoys certain
composure. You begin to appreciate that
any distraction or agitation is but transitory
and you do not come under its spell. In
conjunction with the vision of the teaching
that ‘you are the whole,’ japa is very effective.
Even without any exposure to Vedanta, japa
is beneficial in that it keeps the mind
meaningfully occupied.

Sound as a technique
A common practice among those who
practice meditation in the West is to chant
invocatory syllables, called béjäkñaras—çrém,
hrém, aim and so on, which are traditionally
used to invoke particular deities. When these
sounds or any other single syllable words,
such as Räm and Çyäm are chanted, the
mind 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 any
sound could work as a technique, by using
a meaningless sound and recording changes
in various human functions. While the
subject chanted this sound, his thought
processes and metabolism slowed down
significantly. His blood pressure also came
down and his heart beat rhythmically.
Since the person was sitting quietly, his
mind occupied with the repetition of
the meaningless sound, these findings are
not surprising. Had he thought of some
problem he had, he would have begun to
fume and naturally his heartbeat would
have increased. Based on the results of his
study, the scientist wrote a paper in which
he concluded that a special chant or mantra
was not required and that the repetition of any
sound, even a meaningless sound, could
produce the benefits he had recorded.
As a technique, any sound that is
repeated will work as well as any other
sound. But in what way will it work? For
sometime, no doubt, the body and the mind
will be quieter. But then, you may become
amused that you are sitting and chanting a
meaningless 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. Something
would tell me, “idiot! What are you doing?”
and I would reply, “Be quiet. You always
criticise. You don’t believe in anything. Keep
chanting.” 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 you
chanting a meaningless sound?”
“It’s called…. Be quiet. I told you not
to criticise.”
“Gring… gring… gring… gring.”
“Did you pay for this? Why don’t
you change gring into zring or some
other sound?”
“Be quiet! This sound was specially
chosen for me. Gring… gring…
gring.”

It would be very difficult for me to chant

this 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. One

may not know the proper meaning of a
chant, but one needs to know that it is
meaningful. If it is the Lord’s name, one may
not understand its full meaning, but because
one knows it means the Lord, one has
enough understanding to chant it seriously.

Gäyatré mantra
In India, it is quite common for a child
to be initiated into a mantra, called Gäyatré.
The person who initiated me into Gäyatré
did not teach me its entire meaning. He
only said that it was a prayer asking the
Lord to give us a bright mind. Although
I was not given its entire meaning, it
was given as a prayer to be done three
times a day. Later, of course, I gained an
appreciation of its meaning.

Therefore, this mantra and others serve

as a technique, enabling a young child to
learn how to use his or her mind. It works
because, when the child chants the mantra,
the mind will wander. The child then directs
it back to the chant, thereby learning how
to use the mind. At a young age a child gets
an insight into his or her mind, which is
not an ordinary thing. To know how the
mind works is a great blessing.
 27

A meaningful chant
If you chant a sound that has no
meaning it can serve as a technique. And
for the reasons I have mentioned, it looks
as though any chant will work. But all
sounds that you repeat will not work
because you cannot give meaning to a
chant that is meaningless and, therefore,
you cannot be serious about it.

Suppose, however, you chant a word

that does have a meaning like carrot:
carrot… carrot… carrot…. carrot. Even
though it is meaningful, carrot does not
have the power to invoke the basic person
who is free from being an enjoyer and a
doer. Instead, you choose one meaningful
word that covers the whole creation, a word
that is not one of the many objects in the
world. A meaningless sound does not
indicate any object, whereas a meaningful
sound revealing the Lord’s name includes
everything without indicating any one
object. Since all objects are included in
the form of the Lord, nothing is omitted
when you repeat the Lord’s name.

Thus, the meaningful chant becomes

all-inclusive. All words are included in one
chosen word. All names in all languages are
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also included. Traditionally, the word can

vary, but in your understanding the word
chosen should stand for everything. Since
the word does not stand for a particular
thing, you will not be reminded of a given
object when you chant it.

Morevoer, you are related to the Lord

whose name you repeat. As the basic
person you are related to the whole, the
Lord. You are a devotee and the altar of
your devotion is recognised in a form
or a name. Since you live up in a given
religious culture, you recognise certain
names as those of the Lord. The bridge
in your psyche is a blessing because
these names immediately strike your mind
as the Lord. Further, through education,
a given name can become connected in
your mind to signify the Lord.

In relation to the meaning of a

word known to you as the Lord, you are a
devotee. The devotee is the fundamental
person who assumes a variety of relative
roles such as father/mother, wife/husband,
brother/sister and so on. If you are an
individual, you are first related to the total
and, only later are you related to different
individuals within the total. And the total
is the Lord.
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The total being the basis for the

individual, my relationship with the Lord
is fundamental. This basic relationship
makes me a devotee. Related to any given
person I become a devotee-son or a devotee
daughter. The devotee assumes a role.

When I chant the name of the Lord, I

play no role; I am the basic person; I am a
devotee. In the devotee-Lord relationship
there will be none of the distractions
attached to the relative roles assumed by
the devotee.

There are words that sometimes are

chanted, 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 that
so’ham is a mantra. So’ham is a fact. It is a
sentence to be understood. It means ‘I am
He, the Lord.’ If you are the Lord or if the
Lord is you, there must be non-difference
between the two. Because the differences
are obvious to you, you need not inquire
into them further. The non-difference is
what you need to know and that is the
subject matter of the entire teaching of
Vedanta. Therefore, sentences that are
statements of fact are not mantras.
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A japa is a word, sentence, or group of

sentences, whose meaning is the Lord,
wherein the individual invokes or salutes a
particular deity as the Lord. It is neither a
meaningless sound nor does it denote a
particular object, like zucchini. Its meaning is
the Lord, through which the devotee is
invoked. Therefore, japa not only serves as
a technique but also as a mental prayer. Only
when the repetition is a mental prayer it is
called japa.
Japa is recognised as an indirect means
for gaining liberation because it destroys
all obstructions and impurities, thereby
preparing the mind for the knowledge that
is liberation. In the tenth chapter of the
Bhagavad Gétä, Lord Kåñëa says, there are
many forms of rituals and many means
through which I am invoked, “But among
the rituals I am japa.” 5
Japa, therefore, is something to be done
and as the Lord himself, in the form of
Kåñëa, has said, there is no activity more
efficacious than japa.

Oà tat sat

5
yajïänäà japayajïo’smi (Bhagavad Gétä 10.25)
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