Japa, or the repetitive chanting of names, words, or mantras, plays a significant role in the rituals and practices of many traditions across the world. From a psychological, social, and cultural perspective, its importance is undeniable. We can observe how widely people practise Japa and how much enthusiasm surrounds it.
I've long wanted to write an essay on Japa. The purpose of this series is not to compile everything ever said about this subject, but rather to share what I understand, experience, and practise — with as much clarity, context, and reference as possible.
Naturally, there will be many references from religious traditions, but my focus here is to explore Japa from a humanistic perspective. This first chapter will begin with the basics.
What is Japa?
Japa is a practice where a particular word, name, or phrase is repeated continuously. It can be done aloud, in a whisper, or silently in the mind. One of its most popular forms is Namajapa — the chanting of a name, such as Rama, Krishna, Buddha, Allah or other revered names. Beyond divine names, people may also repeat the name of a loved one, a chosen phrase, or even a meaningful word or mantra.
 |
Mirabai — her devotion was rooted
in the ceaseless Japa and in devotional Bhajans.
Image source: Wikimedia Commons
|
Types of Japa
Traditionally, three main forms are described—
- Vachika Japa: chanting audibly, clearly spoken out loud.
- Upanshu Japa: moving the lips but keeping the sound inaudible.
- Manasa Japa: repeating entirely in the mind, without any movement of the lips or tongue.
Why Do Japa?
You have to decide for yourself why you should do Japa, or for how many days or how long you will do it.
If you don't feel like it, or if you don't see any special value in Japa, then it's probably better not to do it.
If you feel drawn to Japa, it can be worth exploring. I will give a few reasons for doing Japa below. You can look at these, but if the spontaneous urge doesn't come and you can't find a reason, Japa is unlikely to last long. After a few days, you might find that you're forgetting to do it or don't feel like doing it. "I'll do it in the evening instead of the morning.", "Not today, I'll do it tomorrow." — this is how it will continue. Therefore, please decide for yourself why you do Japa, based on your own circumstances and context.
There are a few reasons often cited for doing Japa. The practice of Japa affects our lives on three levels: mental, spiritual, and consequently, physical. It is not merely a religious or spiritual process, but a method for concentrating the mind, which creates a bridge between a person's body, mind, and consciousness. The main purpose of doing Japa is to control the mind, enter the depths of consciousness, and reduce restlessness.
If we want to increase our concentration, or focus our mind on a particular person, object, or subject, Japa is an effective method. But why would we want to focus on a specific thing? What is the reason?
A few possible reasons people take up Japa—
- When the mind feels restless or troubled by outside events or disturbances.
- When there is an inner urge to silently contemplate or deeply concentrate on someone or something.
- When one feels bothered by uncontrolled thoughts — the continuous chatter within the mind.
- As a way of recovering from emotional pain or losses.
- To remain grounded in the present, instead of slipping into nightmares from the past, fears of the future, or daydreams of an imagined world.
Sometimes, people continue simply because they love the practice itself. Over time, Japa may become so natural that it flows without deliberate effort — a state Guru Nanak named as Ajapa, spontaneous chanting.
The Rhythm of Japa
Repeating or doing Japa of the same sound, name, or phrase over and over creates a rhythm. A person can also do Japa in a specific rhythm of their own. For instance, a person is repeating the sound ॐ (Om). Now, they can repeat this Japa in various ways, such as—
Here, ॐ (Om) is being pronounced clearly one at a time.
ॐ ॐ ॐ ॐ
ॐ ॐ ॐ ॐ
ॐ ॐ ॐ ॐ
ॐ ॐ ॐ ॐ
Here, ॐ is being pronounced four times together. After a pause, the Japa starts again.
This can also be done this way — ॐ ॐ ॐ ॐ — with a short pause after four repetitions. After 4×4=16 times or 4×27=108 times or 4×252=1008 times, take a long pause.
Let me give an example from Buddhism—
Buddhaṃ Saraṇaṃ Gacchāmi.
Dhammam Saraṇaṃ Gacchāmi.
Saṅghaṃ Saraṇaṃ Gacchāmi
This three–refuge mantra, either together or just the first part "Buddhaṃ Saraṇaṃ Gacchāmi" can be repeated with a rhythm.
Japa With Counting and Without Counting
It is common to repeat a mantra 108 times or 1008 times. Some choose other numbers such as 51, 101, or 1001. There is no rule that it must be divisible by 1 or 4. You can cycle by 2, 4, 8, 16, or any other pattern. The simplest habit is a one-cycle repetition (ॐ — ॐ — ॐ — ॐ …). The larger the cycle, the more difficult it may feel.
There is no strict obligation to count. Many people do Japa without keeping any tally. Their view is that counting each repetition—one, two, three, four—can easily draw the mind away from the mantra itself. Attention ends up fixed on the numbers instead of the practice.
In the same way, some do not even measure the time spent in Japa. Their reasoning is simple— imagine you get the chance to spend some time with a person you love very much, Would you keep checking the minutes and seconds? Would you pat yourself on the back for reaching one or two hours? Or would you simply try to remain with the beloved person for as long as possible? If so, then why measure time in Japa or meditation?
This argument is sound. If you can practise in this spirit, it is wonderful. Yet real life has its challenges. If we only say, "I will do it," but do not follow through, then nothing is gained. Often we begin with enthusiasm, but after a few days the time we spend on Japa or meditation starts shrinking — or we forget altogether. In such cases, those who set numbers or time goals are not wrong either. Their counting adds discipline and helps them stay committed.
We may therefore practise in three ways — by counting, without counting, or in a mishra (mixed) form. A mishra or mixed method means setting a baseline, such as "at least 108 repetitions" or "at least 15 minutes daily." We can keep track of this minimum, while letting the rest of the day's practice flow without calculation. This way we build discipline without losing focus by constant counting.
Ultimately, the right method is the one we can do sincerely. Whether we count or not, the value lies in steady, heartfelt practice.
When to Practise Japa
There is no rigid rule about the exact time for Japa. You can do it whenever you feel like it, or, for convenience, you may also fix a regular slot each day.
Many people choose Brahmamuhurta — the quiet hours between 3:30 a.m. and sunrise. Some wake up early, bathe, and then sit for Japa. Others prefer the evening prayer hour, while some repeat the mantra at night before sleep, continuing until drowsiness overtakes them.
Certain occasions are also considered special. People often increase their practice on specific days such as Ekadashi, the full moon, festivals, or on personal milestones like their own or a loved one's birthday. During solar or lunar eclipses, some traditions encourage longer sessions of Japa. Similarly, devout Muslims dedicate themselves to constant Dhikr —the remembrance of Allah's names and attributes, often repeating phrases like "Allahu Akbar" — especially during the month of Ramadan while fasting.
It is also common to chant before beginning an important task, or while engaged in one. Many recite a mantra before meals — whether at lunch or dinner — as a way of offering gratitude. Others recite prayers or practise Japa before starting a journey, taking up a major project, or even right before an exam. Among students, whispering God’s name silently before the first question paper is opened is a familiar sight.
Some practise Japa simply when alone or unoccupied — so that an idle mind doesn't become the devil's workshop.
In everyday life, one may encounter needless arguments or loud exchanges. Often people raise their voices or boast to outdo each other— "I know this, I've done that, I can do more than you." The instinct is to reply in the same tone, escalating the noise. But another response is possible— withdraw inwardly, repeat the Japa mantra silently, and reply only as much as necessary. At most, others might feel you are not giving them full attention. Yet when someone loses control, shouts, or hurls abuse, while you remain calm and answer gently, the contrast in behaviour speaks for itself.
Finally, many turn to Japa to counter certain basic instincts and subconscious mental tendencies. When troubled by adulterous sexual thoughts, jealousy, the urge to cause harm, or even a hidden delight in another's misfortune, people use chanting or meditation to redirect the mind. In this way, Japa serves both as a shield and as a remedy.
 |
Chaitanya Mahaprabhu.
He was the one who gave the Hare Krishna Mahamantra.
Image source: Wikimedia Commons
|
Discipline
In Japa, as in most things in life, discipline plays a crucial role. Suppose someone begins with enthusiasm, chants ten thousand times on the first day, six thousand on the second, and by the third or fourth day abandons the practice altogether. Progress in such a case will be slow, if it happens at all.
Discipline does not mean we must perform Japa at fixed hours every single day or twice daily without fail. What it does mean is that we create a rhythm of our own — a personal pattern we can sustain.
Forcing Japa with Strain
Prabhat Ranjan Sarkar, the founder of Ananda Marga, observed that many people practise Japa with great tension, clenching their teeth and tightening their faces as if struggling painfully. Prabhat Ranjan Sarkar advised to chant slowly, calmly, and as naturally as possible.
This observation carries weight. Anyone who has tried Japa or meditation knows the problem. When we first begin, the mind may feel more restless than before. Today, mindfulness is a global trend, and if we start practising it, we might first notice that our mind becomes even more restless than before. When we start meditating, we might notice that before we could sit still for 20–30 minutes, but after starting meditation, we can't even sit still for 5 minutes. While describing "Raja Yoga" and "Patanjali's Yoga Sutras," Swami Vivekananda pointed out that in the initial stages of calming the mind, many thoughts wander around in a scattered manner.
The solution lies in steady, gentle practice. Do not force Japa with clenched teeth or strained effort. No one has decreed that a hundred thousand repetitions must be completed in a single day. Instead, allow the practice to grow spontaneously and sincerely.
This concludes the first chapter. In the following chapters, we shall explore other aspects of Japa in greater depth.
This page was last updated on: 20 August 2025
Number of revisions on this page: 1
Internet Archive Backup:
See here
