Performance of Japa.

January 12, 2010

Madhwa’s Teachings.

12-01-2010.

Performance of Japa

Dear Reader,

Shri. Balkrishna Kale, a Maadhwa Bandhu, has sent a very useful mail on Japa, to VMMP group, wherein, highlighting the absolute necessity of continuation of japa, he has stated the one need not pay greater attention to the meaning of the mantra. The remarks have evoked mixed responses from members. Nevertheless, the responses give an indication of members’ sincere desire to do japa correctly.

A few years ago, the writer received training in Yoga. During the course of the training, the Yoga teacher, a yogi, a sanyasin, explained the process of meditation, an integral part of yoga, in detail, which is similar to that of japa. The writer gives a brief account of the same; it is relevant to the issue. Since it is helpful to all seekers of truth, the writer wishes to share it with the readers of Madhwa’s Teachings including those of VMMP.

Japa of mantra given by a guru, it is said, is the simplest way to reach God; but the path is not so simple and easy to tread as made out to be. It is complex in content and difficult to practice; it involves synchronization of physical, mental and intellectual energies. One has to choose a quiet place, sit in an erect position with crossed legs on an asana, concentrate with closed eyes on breathing till it reaches a slower and longer rhythm, tune the mantra to the breathing pattern and start japa of mantra focusing the mind on the meaning of the mantra and its intonation.

This in true sense is meditation or japa that reduces the distance between man and God within; but one attains this stage only after a long practice, he said, and went on to describe the inner journey with the difficulties and possible fears, it presents.

One might start japa fulfilling the requirements of a quiet place, correct physical posture, long and even breathing which soon becomes a reflex action and attuning mantra to slower breathing pattern. But his efforts to concentrate on the meaning of mantra would fail him. He would find that the initial thoughts on the meaning of mantra have given way to extraneous thoughts; they continue to flood the mind howsoever hard he might try to arrest the flow, although he has continued with the japa. Instead, he should try to concentrate on the recitation with proper intonation, suggested the teacher, for, he said, it is comparatively easy and it also pushes other thoughts to the back of his mind, away from the conscious mind.

Thus continuing with japa, the meditator enters the next phase, which is full of darkness, a shore-less sea of darkness; he is likely to be overtaken by an unknown fear. The fear, however, is dispelled by the devotion to his guru, who is always with him to help him through the threatening darkness and lead him to the realm of divine quietude, beyond fear and anxiety, the awareness gradually giving way to a suffused becalming light engulfing the meditator.

The mantra given by the guru is not a simple prayer as we normally understand; it contains far greater import than human mind can imagine and far subtler and potent prayers than one can think of, he said, continuing further. Even simple repetition of mantra reposing total faith in guru and the mantra, by His grace, reveals its true meaning. Valya Koli knew nothing of Lord Ram. He simply recited the Ram mantra given by Sage Narad. He firmly believed in the Sage and the mantra and continued with the japa. The mantra revealed the great epic, the Ramayana hidden within. Dhruva, the young boy hardly knew anything about Narayana. Yet he continued to recite Narayana mantra with total faith in Narad muni and firm belief in the mantra. The mantra revealed Lord Narayana Himself. Likewise, a mantra given by guru, if recited with firm belief in guru and manta, will certainly lead one to God within, the teacher assured the writer.

Bandhu Kale’s remarks should be read in this context. All that he means is that one should not discontinue japa under any circumstances. So do the remarks of Bandhu Abhijit Kulkarni although they do not contain the word “not”, which appears to have inadvertently omitted to be typed. His contention that the meaning of manrta would reveal itself, if japa is continued holds true as explained by the yogi and sanyasin. Such revelations, however, are the product of shravana, manana and nididhyasana.

In this respect we are very fortunate. Vidwan Vidyasimhacharya has been giving discourses on Shrimad Bhagawad Gita and Shrimad Bhagawat at the Satyadhyana Vidyapeetha every day, between 7-30 a.m. and 8-30 a.m. They are telecast from www.svp.co.in. The readers can listen to the enlightening discourses which are very useful to all and they might help them in the revelation of the meaning of the mantra they may be reciting. Madhwa’s Teachings, therefore, appeals to the readers to log on to the website at 7-30 a.m.

Lastly, Madhwa’s Teachings earnestly appeals to all its readers to have mantropadesha from their gurus and stat japa without any delay, if not already done. The gurus will certainly lead them to the quiet zone of divinity and help them build the bridge leading to God within.

With best regards,

Ramachandra Tammannacharya Gutti.

9819550626.