--- In tiruvenkatam@xxxxxxxxxxxxxxx, "Sudarshan K Madabushi"
<mksudarshan2002@xxxx> wrote:
Dear members,
Here are some additional references to the subject. I came across it
in another good site on the Net ("Hindu way of life"). The matter has
also been dealt very well in Sri Anbil Ramaswamy's book "Hinduism Re-
discovered" (Publishers Tiruvenkatam Group, Kuwait).
dAsan, Sudarshan
**********
Significance of Mantrajapa
A mantra becomes effective only when its japa is done. That is, it
should be repeated a prescribed number of times as per the directions
of the guru.
Japa is of three types. It is 'vacika' or 'ucca' when done audibly.
It is 'upamsu' if done in whispering tones. If it is done mentally,
it is 'manasa'. The last is considered as the most efficacious.
During japa, the counting of the number can be done either by hand or
by a japamala (rosary). The number recomend can vary. for instance,
it can be 10 or 12, 28 or 32 or 108 the last number being the most
widely recognised.
A human being is supposed to breathe 21600 times in a day of 24
hours. Leaving aside time for sleep, looking after the needs of he
body and contingenies, the breathing during the waking and active
state is 10,800. Actually the number 108 symbolically represents this
10800. In other words, a votary is expected to utter the mantra with
every breath and the number 108 is a reminder of that ideal.
Japamala
A japamala - also known as aksamala - is a rosary used for counting
the mantra during japa. Though the ecounting can be done on the
fingers also, it is more convenient to use the japamala. The method
of using it must be learnt personally from an experienced person.
The beads of a japamala can be prepared out of then substances, ourt
of which rudraksa(Elaeocarpus seeds), dried tulasi(hloy basil) twigs,
seeds of the lotus plant, sandalwood and quartz are mmore common.
They are strung either on silk thread, or with wire of copper or
silver. Though the number of beads may vary from 32 to 108, last
number is the rule. There will be one bead extra, which may be bigger
than the others and fixed above them. This is called 'meru' and
should not be crossed over during counting.
Traditional Method of Japa
In the traditional method of the mantrajapa of any deity, the
following are the steps normally taught : rsyadinyasa, karanyasa,
anganyasa, reciting the dhyanasloka, japa of he mantra and
phalasamarpana.
Rsyadinyasa involves the chanting (with folded hands) the name of he
rsi or the sage to whom the mantra was originall revealed, the
chandas or the metre in which the mantra is composed, the name of the
devata or the deity to be meditated upon and the viniyoga or mode and
purpose of using it.
The various parts of he body have their presiding deities. The
purpose of karanyasa and anganyasa is to invoke the deities and
instal them in their appropriate places. By this, the whole body is
ceremonially purified making it fit for the practice of meditation.
The dhyanasloka dscribes the form of the deity to be meditated upon.
This facilitates the aspirant ot imagine the living presence of the
deity in his heart.
Japa is the repetition of the mantra, preferably keeping count of it
either on the fingers or by using the japmala.
Phalasamarpana is the total dedication of all the fruits and results
of the meditation and japa to the Istadevata.
Conclusion
Meditation and japa help the spiritual aspirant to gain greater
control over he mind, concentration and inner peace. Generally they
go together. Howeever, if meditation deepens, japa may automatically
stop.
--- End forwarded message ---
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