Both Japa (recitation of sacred sounds) and Dhyāna (meditation) hold a significant place in spiritual practice. Before understanding the mystery of Japa, one must first comprehend the essence of Śabda-Tattva (the principle of sound) or Vāk-Tattva (the principle of speech).
Sound or speech manifests in four forms:
- Parā
- Paśyantī
- Madhyamā
- Vaikharī
The Parā Śabda is of the nature of Brahman, the very essence of Parama Śiva. Its external manifestation occurs in three ways:
- First, in the form of Paśyantī
- Second, in the form of Madhyamā
- Third, in the form of Vaikharī
Upon analyzing the entire universe through the lens of Yoga, three fundamental divisions become evident. Yogis are well-acquainted with these:
- Śabda (Sound)
- Artha (Meaning/Significance)
- Jñāna (Knowledge)
In this triad, Artha refers to material existence, Śabda is its signifier, and Artha is the signified. This interrelation is known as the Vācaka-Vācya Sambandha (the relation of the signifier and the signified). Similarly, there is a relationship between Jñāna and Artha, where Artha is the object and Jñāna is the subject; this is known as the Viṣaya-Viṣayī Sambandha (the relationship of the object and the subject). Thus, Śabda, Artha, and Jñāna are intrinsically interconnected.
In the Vaikharī state, Śabda and Artha remain distinct—Śabda being the signifier and Artha being the signified object. In the Madhyamā state, there exists a dual relationship of both distinction and non-distinction between Śabda and Artha. In the Paśyantī state, both merge into unity. In this state, Śabda and Artha are one and the same, and the complete form of all three (Śabda, Artha, and Jñāna) becomes manifest.
If a Jīva (individual soul) ascends to the Paśyantī state, his life attains ultimate fulfillment. When a Sadguru (true spiritual master) bestows grace upon a disciple, he transmits the divine consciousness from the Paśyantī state into the broader atmospheric realm, embedding it within the Vaikharī Śabda-Yoga, in the form of a Nāma (name) or a Bīja-Mantra. What the Guru imparts is pure consciousness, though veiled by the gross form of sound, which he whispers into the disciple’s ear in seclusion. The disciple receives this Śabda as a Deity (Devatā).
Whatever the disciple receives from the Guru appears as an ordinary gross word at first. However, by following the Guru’s instructions and using that word as an anchor, the disciple commences Sādhana (spiritual practice). The goal of Sādhana is to remove the external gross covering that conceals the divine essence. Dhyāna (meditation) and Japa (repetition of the sacred mantra) are essential for this process. The practice of Japa gradually dissolves this veil, allowing the inner Jyotiḥ (divine light) to emerge. At this stage, the Chitta (mind-field) becomes luminous.
Through constant Japa, the external covering of the Guru-given Mantra is shattered, and eventually, the inner divine light emerges as a deity of radiance. The heart becomes illuminated, leading to Chitta-śuddhi (purification of consciousness). At this stage, Nāda (divine sound vibration) arises. Due to this Nāda, the external movement of the mind ceases, and the inner awareness unfolds. The breath becomes still, and the hidden light naturally turns inward and ascends. At this point, the experience of the material world dissolves, and all impurities of the mind are eradicated. The inner light continues to purify and illuminate the entire being, much like how the darkness of night is dispelled at dawn.
Beyond this darkness, the seeker experiences direct communion with the Iṣṭa-Devatā (chosen deity). This is the Paśyantī state. The word imparted by the Guru is in its purest form. Upon attaining this state, one achieves self-realization (Ātma-Sākṣātkāra).
In Vedic literature, this power of the word is called Śabda-Brahman. In Tantric texts, it is referred to as Parādhā-Śakti. Within Śabda-Brahman, the entire universe exists in an unmanifest (avyakta) state. During creation, the movement of Parā-Śakti begins outwardly. Parā Śakti is the independent dynamic power of Bhagavān (Divine Being), also known as Cit-Śakti. Bhagavān is both Śiva (pure consciousness) and Śakti (dynamic power). As Śiva, he is silent, immutable, eternal, and beyond decay. As Śakti, he engages in all creative activities. Due to the union of Śiva and Śakti, the self experiences completeness as Pūrṇa-Ahaṁ (Supreme “I” Consciousness).
This Pūrṇa-Ahaṁ is the ultimate state of Paramātman (Supreme Self), where there is neither veiling nor duality of Jīva (individual soul) and Jagat (world). However, when this completeness is constricted, veiling (Āvaraṇa) occurs, resulting in the apparent existence of the universe. This veil is not real but a cosmic play (Līlā).
The Spiritual Evolution of the Individual Soul (Jīva)
At the outset, this veil leads to forgetfulness of one’s true nature, and second, it causes misidentification with an external form. In Vedānta, this is termed Laya (dissolution) and Vikṣepa (projection). Laya results from Tamas (inertia), while Vikṣepa arises due to Rajas (activity).
When this veil covers the self, it first manifests as a Mahā-Śūnya (great void). Alongside this, a limited perceiver arises, known as Māyā-Pramātā (the conditioned knower). This is the Chitta (mind-field), referred to in Vedānta as Jīva (individual soul) and in Tantra as Paśu (bound being). The pure witnessing consciousness, bound by Māyā, is Jīvātmā (individual self).
In this void, various experiences arise and pass in an unending stream of perceptions. This is the Vikṣepa-Śakti (power of projection) of beginningless ignorance (Anādi Avidyā). As the vital force (Prāṇa) emerges, it identifies with one of these perceptions, leading to Ahaṁtā (egoic identity) and embodiment. Eventually, this individual consciousness seeks embodiment in the physical realm, entering the maternal womb through the force of Karmic actions.
Within the womb, the Mātṛkā-Śakti (primordial energy of speech and creation) constructs the physical body, nourished by the mother’s sustenance. Upon birth, the Jīva enters the domain of time (Kāla). In this state, self-awareness must be cultivated. Each individual’s journey is determined by the extent of their self-knowledge.
The Final Attainment: Supreme Realization
To attain the ultimate, unchanging reality, one must recognize the eternal essence within. The self is not merely a deity, light, or external form, but one’s own inherent “I” consciousness. Due to Mahāmāyā’s illusion, beings forget their true nature. Transcending this veil is essential. True liberation (Kaivalya) is not just about release from suffering but about attaining divine wisdom (Śuddha-Vidyā), which is only bestowed through the grace of Śrī Guru.
In the final state, Śiva and Śakti are realized as one indivisible reality, leading to the ultimate state of Śūnya, beyond duality—the Parabrahman.