Types of chanting and what happens with which chanting?

There are many types of Japa. If you understand all of them, then all the means are included in one Japa Yoga. There are four major divisions of Karmayoga, Bhakti Yoga, Gyan Yoga and Raja Yoga for spiritual practice. All these four are included in Japa Yoga. Some of the main types of Japa are- 1. Daily chanting, 2. Occasional chanting, 3. Desire chanting, 4. Prohibited chanting, 5. Atonement chanting, 6. Fixed chanting, 7. Moving chanting, 8. Verbal chanting, 9. Slow chanting, 10. Bhramar chanting, 11. Mental chanting, 12. Unbroken chanting, 13. Ajapa chanting and 14. Pradakshina chanting etc.

Astrologer Navratna Vats

1. Daily Chanting

The regular chanting of Guru Mantra in the morning and evening is Nitya Japa. This chanting should be done by a Japa Yogi every day. In case of emergency, while travelling or in case of illness, when one cannot even take a bath, one should wash hands, feet and face and at least do some Japa.Just like sweeping, mopping, washing utensils and clothes are daily chores, similarly daily rituals should also be done regularly. Daily faults are removed by this, the practice of chanting increases, happiness increases and the mind becomes pure and religious thoughts start to arise. And as the number of chants increases, one begins to feel God’s grace and one’s devotion becomes stronger.

2. Occasional Chanting

The chanting done for some reason is called Naimittik Japa. This chanting is done when there is something related to the Gods and ancestors. It is done for one’s Ishta (chosen deity) at least once a week. On that day, and on festival days like Ekadasi, Poornima, Amavasya etc., and on auspicious days like Mahaekadasi, Mahashivratri, Shri Ramanavami, Shri Krishnashtami, Shri Durganavratri, Shri Ganesh Chaturthi, Shri Rath Saptami etc., and on festivals like Eclipse etc., one should sit in a secluded place and do extra Japa. This increases the accumulation of virtues, destroys sins and increases the virtue of truth and makes knowledge easily available. By chanting this mantra in solitude at night, one also gets examples. ‘Na Devatoshanam Vyaartham’ – pleasing the God is never futile, this is what the Mantra Shastra says.

In the auspicious time, its success is yours. The chanting done for the ancestors is the reason for their happiness and salvation and we get their blessings. Our birth from their womb also becomes a reality in this way. Whatever is chanted with a resolve, it reaches the person for whom it is intended, this is the principle of Mantra Shastra. In this way, by accumulating merits, it can be sent to the ancestors. This can free us from their debt. Therefore, this chanting should be done in the context of Kavya Karma and also during Pitru Paksha. Havikarma is also done with the Guru Mantra.

3. Kamya Japa

The chanting done for the fulfillment of a desire is called Kamya Japa. It is like Kamya Karma, it is not useful for those who want salvation. It is useful for people who are in pain, are seeking wealth and are lustful. For its practice, purity, strict adherence to rules, caution, vigilance, patience, dispassion, mind-control, sense-control, speech control, moderate eating, limited sleeping, celibacy are all essential. If there is a right mantra taken from a right guru at the right time, chanting is done according to the method, concentration of mind is done, dakshina is given, food is served, havan is performed, the ritual is done with all this then the desire of the seeker is surely fulfilled.

If there is any problem in this, the mantra cannot be proved. There are many mantras for doing Kamya Japa. Chanting accumulates merits, but it is also lost by enjoyment. That is why wise men do not consider it good. But all seekers are not the same. There are some junior seekers too who, apart from pure salvation, also want to fulfil other desires which are against religion. It is better that they calm their mind and become inclined towards charity by chanting their favorite mantra rather than doing great harm to themselves by following petty gods and petty means.

4. Forbidden chanting

Chanting in an arbitrary and unregulated manner is called prohibited chanting. Like prohibited deeds, this is very bad. The mantra is not pure, taking mantra from an impure person, the deity is one and the mantra is someone else, chanting many mantras together without any rules, not knowing the meaning and method of the mantra, not having faith, Chanting without worshipping the deity, not maintaining any kind of restraint – all these are the symptoms of prohibited chanting. No one should do such prohibited chanting, instead of getting any benefit from it, it usually causes harm.

5. Atonement Chant

If we inadvertently commit any mistake or negligence, then the Japa (repentance) that is done to remove that evil is Prayashchit Japa. Prayashchit is similar to Karma and is necessary. The natural tendency of a human being’s mind is towards downward progress and due to this, he may commit many lapses. If these flaws are not corrected, then a collection of inauspicious deeds is created and man has to endure many sorrows, and the fertilized accumulation becomes destiny and creates future sorrows. The methods mentioned in the scriptures for the destruction of sins have become so difficult to follow these days that it can be called almost impossible. Therefore, if there are any such people, they can become pure soul if they chant this mantra with determination.

Humans commit many types of faults every day. This is human nature. Therefore, it is the duty of human beings to destroy those faults every day. This chanting should also be done along with daily chanting. For minor faults, one should chant less and for major faults, one should chant more. If it seems difficult to follow a daily routine, then it should be done even once a week. First drink cow urine in the morning, then take a bath in the Ganges or any holy place available. If this is not possible then take a bath while chanting the mantra ‘Ganga Gangeti’ and apply ash and sandalwood and visit the deities, Guru, Dwij etc. Do parikrama of Ashwattha, cow etc. Fast by drinking only Tulsi leaves and Tirtha and concentrate your mind and chant your mantra with determination. This will increase purity and the mind will start dancing with joy. When this happens, then understand that all sins have been destroyed. Decide the number of chants according to the fault and complete that number.

Astrologer Navratna Vats

6. Immovable chanting

To do this Japa, one should have a seat, literature like Gomukhi etc. and practical and mental health. By doing this Japa, the hidden powers within us are awakened and developed and we can use them for charity. In this, along with will power, the accumulation of virtues increases. For this chanting, one should have tiger skin or deer skin, rosary and gomukhi. After taking bath, sit on a seat, remember the place and time, do Digbandh and then start chanting.

A certain mantra should be chanted a certain number of times and this should be done every day. There is a rule in this matter, so one should understand this and chant that much every day with concentration. The chanting should never be less than the fixed number. It is not right to get up from the seat or talk to anyone in the middle of chanting. One should maintain stability of mind and body and maintain silence for that time. In this way, one should complete the full number of chanting daily. This routine should not be interrupted in between so that one should be healthy and therefore food and lifestyle should be controlled. The main feature of this mantra is to sit in one place and complete a fixed number of mantras in a fixed time by concentrating and controlling the deity. There are bound to be obstacles in this work, but one must overcome them with patience. This chanting accumulates immense spiritual power. It is an experienced fact that by consecrating ashes and water, it is beneficial.

7. Walking Chant

This chanting is like remembering the name. According to the famous Vaman Pandit, the method of chanting is ‘while coming and going, getting up and sitting, doing or sitting, giving and taking, eating food, sleeping and waking, enjoying sexual pleasure, always leaving aside the shame of the world and thinking about God’. The difference is that instead of chanting the name of God, you have to chant your own mantra. Anyone can do this chanting. There is no restriction, rule or restriction in this. Other people who chant can also do this. This purifies the speech and gives the power of speech. But the person doing this Japa should never speak a lie; he should always stay away from slandering others, speaking harshly, speaking harshly, speaking harshly, speaking too much. This accumulates great power. This Japa makes time worthwhile, the mind remains happy, trouble, pain, sorrow, shock, uproar, accident etc. have no effect on the mind.

The one who chants is always safe. After completing the worldly journey happily, he easily attains salvation. He attains a good destination, all his actions are sacrifices and due to this he is freed from the bondage of karma. The mind becomes free from worldly desires. The proximity of God increases and the seeker becomes fearless. God takes care of his welfare. He remains close to God in his mind and in the world with his body. There is no need of a rosary for this chanting, but some people keep a small ‘Sumarini’ so that if there is a chance of forgetting, this ‘Sumarini’ will not let it happen. The Sumarini should be small, it should be hidden in the clothes, nobody should see it. Do not move your lips while doing Sumarni. All work should be done silently, nobody should know anything.

8. Verbal chanting

The chant which is pronounced so loudly that others can hear it is called verbal chanting. Many people think that this chanting is of low quality and has no benefit. But on the basis of thought and experience, it can be said that this chanting is also good. Manu Maharaj himself has said that verbal chanting is ten times better than the method of yagya. This chanting is easy for the yogi at first. The subsequent chanting is achievable through sequence and practice. There are some yogic benefits of this chanting.

There are some Varnbeej in the six chakras in the subtle body. They are used in important mantras. By learning this topic from learned and experienced Japa Yogis and chanting with devotion, Varnbeej powers are awakened. By chanting this mantra, one not only attains the power of speech, but his words have great importance. Those words are never wasted. Other people obey his orders. The experience is gained according to the amount of chanting. If the power of speech is also perfected, then it can do great things in the world. The reason is that many works of the world are done through speech. The power of speech is one-third of the total power of the world. This chanting is useful for both the worldly and spiritual purposes.

9. Upanshu Japa

This is the chant after verbal chanting. In this chanting the lips move and the pronunciation is done in the mouth only, only one can hear it, no one else outside can hear it. Manu Maharaj says that this chanting is hundred times better than Vidhi Yagya. Due to this, the mind becomes unconscious, concentration begins, the thoughts become introverted and all the benefits of verbal chanting are also experienced in this. Due to this, the heat seems to increase in every part of the body. This is the power of tapasya. In this chanting the eyes remain half closed. A kind of intoxication comes and the mental attitudes become frustrated, this is unconsciousness. Through this the practitioner gradually enters from the gross to the subtle. The natural qualities of speech are revealed. Every utterance of the mantra seems to have some effect on the head – pain is felt in the forehead and the brow. After practice, stability comes.

10. Bhramar Chanting

The chanting done while humming like the humming of a bee is called Bhramar Japa. One can practice it quickly by watching or listening to someone doing this chanting. The lips do not move in this, there is no special reason to move the tongue either. One has to keep the eyes closed. This humming is felt towards the centre of the eyebrows. This chanting is of great importance. In this the prana becomes subtle and Kumbhaka starts naturally. The prana speed is slow, the inhalation is fast and the exhalation starts slowly. On doing the purak (initiation), the humming starts and with practice, the mantra gets repeated many times in a single purak.

There is no need to chant mantras in this. Mantras have to be recited with concentration with the help of prana vayu, just like playing a flute. While doing this chanting, short-long vibrations are produced by prana vayu and their work starts gradually from the base chakra to the ajna chakra. All these chakras get awakened by this. The body feels thrilled. The navel, heart, throat, palate and the centre of the eyebrows start functioning more and more. The maximum effect is seen in the centre of the eyebrows. This helps a lot in piercing the chakra there. There is no heaviness in the brain. All its powers are awakened. Memory power increases. Old memories are awakened. The heat in the head, forehead and brow increases a lot. Tejas atoms become more radiant and the seeker gets inner light. The power of the intellect increases. Mental attitudes become unconscious. The condition of the snake due to the sound of the serpent is the same as that of the mental attitudes due to this humming. The mind naturally gets absorbed in that sound and then the big task of finding the secret becomes easy.

In ‘Yogtaraavali’, Lord Shankaracharya says that Lord Shankar has told one and a quarter lakh ways to control the mind. He has told the best of them to be Nadanusandhan. If before trying to listen to that Anahata music, one can master the Bhramar-Jaap then the path ahead becomes very easy. There is no better way than this to concentrate the mind immediately. By chanting this mantra, the seeker gets spiritual power and through it he can do sadhna without any self. This mantra is useful in both the materialistic and spiritual endeavours. This chant should be done in a peaceful time. With this chant, yogic sleep increases and then it leads to yogic sleep. After the success of this chanting, the inner radiance increases a lot and divine visions start happening, the divine world becomes visible, desired visions happen, visions happen and the brilliance of penance is achieved. What the poet Kultilak Kalidas has said-

Shamapradhaneshu Tapodhaneshu
Gudham hi dahatmakmasti tej:.

It is very correct – ‘The power that can burn (the enemies) remains hidden in the ascetics who have self-control.’

11. Manas Japa

This is the life force of chanting. It makes the mind of the practitioner blissful. There is no need to pronounce the mantra in this. The mantra has to be recited in the mind. The eyes remain closed. The main thing in this is to think about the meaning of the mantra. Shri Manu Maharaj has said that this chanting is a thousand times better than the ritualistic yagya. Different mantras have different literal meanings and hidden meanings. Knowing them gives the understanding of the form of the Ishtadev. First, this mantra is chanted after meditating on the Ishtadev in his Sagun form, later the knowledge of his Nirgun form is gained. And then, after meditating on that, the mantra is chanted. Chanting this mantra along with Nadanusandhan is very beneficial. The combination of both is better than just Nadanusandhan or just chanting. Shrimad Adhya Shankaracharya while describing the glory of Nadanusandhan says- ‘While contemplating the form with a concentrated mind, the sound of Anahat is heard from the right ear. When the mind is happy with the sound of ahat (aahata) like bheri, mridanga, shankh etc. then how can we describe the glory of the sweet anahat (anahat) sound? As the mind becomes detached from worldly pleasures, this anahat (anahat) sound will be heard more and more. When the mind gets absorbed in the inner light of Naada, then one does not have to come back to this world, i.e., one attains salvation.

(Prabodhasudhakar 144-148) Srimad Adhya Shankaracharya has described this in ‘Yogtaraavali’. Sri Gyaneshwar Maharaj has talked about this method in ‘Gyaneshwari’. Many saints and great souls have attained the ultimate state through this method. This is such a method that one can attain bliss with little effort. There is a strange power in sound. Everyone has experienced the pleasure of listening to melodious music outside, but the sweetness and joy of this inner music is such that it instantly absorbs the mind, leads to victory over life and destruction of desires.

Indriyaan mano natho manonathastu marutah.
Marutsya layo nathah sa layo nadamashritah.

(H.P.)

‘The master of the senses like ears etc. is the mind, the master of the mind is the breath. The master of the breath is the mind and the mind is based on sound.’

By doing continuous Nadanusandhan, the mind becomes absorbed. By sitting on aasan, taking a break while breathing, closing your ears and looking inward, you can hear the sound. With practice, you can hear great sounds and your mind gets absorbed in them. Thinking about the meaning of mantra, listening to sound and researching light- these three things have to be achieved. On achieving this, the mind gets absorbed in the true form, then the life force, sound and light also get absorbed and immense bliss is attained.

12. Continuous chanting

This chanting is especially for renunciant men. Except for the time of food etc. which is necessary for the journey of the body, the rest of the time has to be devoted to chanting. No matter how much you do, the mind gets distracted from continuous chanting. Therefore, the method here is that when the mind gets distracted from chanting, then spend some time in meditation, then think about the truth and then chant again. It is said-

japachandraant: punaradhyaayed dhyaanaachchhraant: punarjapet.

japadhyaanaparishraant: aatmaanan ch vichaarayet..

‘When you get tired of chanting, then meditate. When you get tired of meditating, then chant again and when you get tired of chanting and meditation, then think about the soul.’

According to the yoga sutra ‘Tajjapastadarthabhavanam’, think about the meaning of the mantra and then repeat the mantra with that feeling. Then stop chanting and meditate on the form while thinking about the words like ‘Ajo Nityah’ etc. Then stop meditation and contemplate on the essence. Introspection also includes review of knowledge related books. Be sure to read the texts like Upanishad, Brahmasutra, Bhagavad Gita, Shankarbhashya, independent texts of Shrimadcharya, Advaita Siddhi, Swarajya Siddhi, Naishkarmya Siddhi, Khandan-Khandkhadya, Ashtavakra Geeta, Avadhoot Geeta, Yovasishta etc. Those who do not know Sanskrit should read its translations in the language itself or read the philosophical texts written by saints and great men in their own language. It has been said about the two qualities which are the means of self-bliss:

agyaanataabhaavasampattau gyaanaturgyeyasy vashtaatanah.

yuktaya shaastraraayatante ye te tantrabhyasinah sthitah.

(Yo.Va.)

‘The knower and the known are both false. The stability of such a stable intellect is called the absence property and the absence of their perception even as the knower and the known is called the extreme absence property. Those who strive for this type of wealth with the help of logic and scriptures, they are the true practitioners of destruction of desires etc.’

These practices are of three types – Brahmabhyas, Bodhabhyas and Gyanabhyas.

Drishyasambhavabodhen ragadveshaadi tanve.
Ratirnavodita Yasau Brahmabhyas: Sa Uchyate.

(Yo.Va.)

When love and hatred diminish due to the realization that visible objects are impossible, the new love that arises then is called Brahmaabhyas.

sargaadev notapannam drshyan naastyev tatsada.

idan jagadahan cheti bodhaabhyaasan vidu: param.

(Yo.Va.)

This world did not come into existence at the beginning of creation. Therefore, this world and the ego (I) do not exist. The knowledgeable people call this realization as Bodhaabhyas.

Tachchintanam Tatkathanmanyonam Tattvabodhanam.
Atdekaparatvam cha jyanabhyasam vidurbudha:.

(Yo.Va.)

Contemplating on the same principle, speaking about the same, understanding the same among each other and being devoted to the same, the wise people know this as the practice of knowledge.

This is the general form of practice i.e. self-reflection. Continuously doing these three measures i.e. chanting, meditation and spiritual contemplation is continuous chanting. If such chanting is done continuously for 12 years, then it is called penance. Mahasiddhi is achieved through this. Many saints like Goswami Tulsidas, Samarth Guru Ramdas etc. had performed such penance.

13. Ajapa Japa

This is Sahaj Japa and can be done only by those who are careful. This Japa can be done in any way. This Japa is seen in experienced Mahatmas. There is no use of rosary for this. The process of breathing is going on continuously, along with that mantra recitation can be done. With practice, the feeling of the meaning of mantra gets strengthened, so it is remembered. In this way, chanting goes on in thousands. A Mahatma says in this regard-

Ram will chant our name and we will sit comfortably.

14. Pradakshina chanting

In this chanting, one has to take a rosary of Rudraksha or Tulsi in hand and circumambulate a Banyan, Audumber or Peepal tree or a temple of Jyotirlinga or any Siddha Purush, with Brahma Bhavna in mind, while reciting mantras. This also gives Siddhi and the wish is fulfilled.

Till now, some types of mantra chanting have been presented briefly for fear of going into details. Now let us see what is Japyog like – what is its similarity with Yoga. Yoga has 8 parts like Yama-Niyama etc. All these eight parts are included in chanting.

(1) Yama. This is the control of external senses i.e. ‘Dam’. Sitting on the seat, fixing the vision, all this is Yama.

(2) Rules. This is the control of inner senses i.e. ‘Sham’. The means for this are by concentrating the mind etc.

(3) Sitting in a stable and comfortable manner in a specific manner is called asana. In chanting, one has to sit in the lotus position.

(4) Pranayam. Doing the breathing in a specific manner is called pranayam. This has to be done in chanting.

5) Pratyahara. The mind goes towards the subjects like words, turning it back from there and turning it inward is Pratyahara, so it has to be done in this.

(6) Dharana. Fixing the gaze at one place is essential in Japa.

(7) Dhyana. Concentration of mind on the goal is a must in Japa.

(8) Samadhi. Identicalness with the goal is a must in Japa. Meaning, Ashtanga Yoga is included in Japa, that is why it is called Japa Yoga. The main parts of karma, worship, knowledge and yoga are present in Japa Yoga, hence it is the main means. This yoga is always and everywhere for everyone. At this time, there is no better means than this.