The word japa in the Sanskrit language is defined as – ‘Japa Vyaktaayaam Vaachi’ and ‘Japa Maanase Cha’; Meaning: enunciate clearly and also say it mentally. Repeated rhythmic enunciation of a mantra with unperturbed mental concentration is defined as the japa of that mantra. The Agni Puraana, explains this as below –

Jakaaro Janma Vicchedaha Pakaarah Paapa Naasakah |Tasyaajjapa Iti Prokto Janma Paapa Vinaasakah ||

Meaning: ‘Ja’ implies the transition of birth (life) and ‘pa’ means – calling for thee through the inner heart. Thus ‘japa’is equivalent to be the spiritual endeavor that destroys all sins and the bonds of birth and death.

Swami Ramakrishna Paramhansa explains it more perspicuously as

– “japa means recalling thou name in silence, through the mind and the inner self ”. Japa is described by some scholars as the procedure for the realization of the Almighty and is therefore also defined as – ‘consistent illumination of the deepest inner self’. The practice of japa can be performed in several ways. The different types of japa suitable for every one are described below in brief.

1. Nitya Japa: The regular practice of japa is as essential for the daily exercise of the subtle body as the processes of bathing and eating etc for the healthy sustenance of the physical body. The Nitya Japa is performed as a necessary part of the daily routine. The specific mantra as guided by one’s spiritual master is enunciated everyday for specified number of times, while meditating upon the devataa of that mantra. The time slot and the place for performing this daily spiritual exercise should also be regular. The siting posture during the japa is also supposed to be the same every day as prescribed under the japa–disciplines. Sukaasana with erect spinal cord is supposed to be a universally suited posture for this purpose. In the state of physical illness or during travelling…, etc, these disciplines are relaxed as per the circumstances and the japa is performed mentally during the specific time period every day.

The consistent practice of Nitya Japa gradually wanes out the evils existing in the saadhaka and prevents the entry of the new ones. Simultaneously, it strengthens the subtle power of the saadhaka at a steadily increasing pace.

2. Naimittika Japa : This type of japa is performed with the noble aim of expressing gratitude towards the – ancestors or the relatives and friends or great saints or dedicated social reformers etc – who are no more. Specific mantras, as quoted for this purpose in the Vedas and the related scriptures, are recited during the period of Pitra Paksa.The type of the mantra and the methods (disciplines) for its japa depend upon the type and the emotional level of the gratitude. The effect of this japa offers peace to the concerned departed soul(s). The Naimittika Japa is also performed to offer prayers with a feeling of gratitude to thy power on some auspicious days/time periods like Ammavasya, Poornima, Ekaadasi, Sivaraatri, Navaraatra etc. 3. Kaamya Japa:  The japa performed for some special purpose – such as attainment of a noble worldly or spiritual goal – fall under this category. The period and disciplines for this japa depend upon the nature and spiritual level of the saadhaka and the purpose of his endeavor. Because of their materialistic attachments, some people often find it attractive to perform such japas for mere worldly achievements; they, however, should note that – the true benefit of japa comes in the form of sacred improvement in one’s own qualities and attitude towards the altruist goals of global welfare. This japa educes divine inspirations in the saadhaka which ‘guide’ the path towards spiritual evolution.

4. Nisiddha Japa: As mentioned earlier, in every kind of japa, like in any other spiritual practice (Saadhana), the observance of certain disciplines is a must. The success of the japa Saadhana remains doubtful without proper disciplines and faith.

A common set of necessary disciplines to be observed during the period of the Saadhana includes – purity of the body, mind and character; self control over temper (mood) and worldly desires; avoidance of erotic excitations; maintenance of restricted and austere diet or fasting and observance of couple of other Yama–Niyama, like, nonviolence, honesty, self-reliance in routine activities, sincere participation in some activity of service and help for the true welfare of the society as a whole.

Above all, devotion and faith in the mantra, in the guru – who has inspired and initiated (via diksaa) the saadhaka towards the JapaSaadhana, and in the omnipresent thy power, thy generosity and disciplines are also integral parts of an adept Japa-Saadhana. The feeling of oneness with the divine source and power (devataa) of the mantra during the japa, ensures the success of such a Saadhana.

Any kind of Japa-Saadhana, performed without the observance of the essential disciplines, is regarded improper and is therefore called a Nisiddha (prohibited) Japa.

5. Praayaschita Japa: According to the Indian philosophy – “Life is an eternal and continuous process. The soul has to transit through different forms of life depending upon the accumulated effects of the karma in the previous births....”. The assimilated mental instincts of the previous lives and the inherent effects of the actions conducted in those lives may continue to show their presence as different kinds of samskaaras (intrinsic tendencies) in one’s present life too. The kusamskaaras might trigger one to commit some inhumane acts/sins. Even the unconscious thinking and sensual desires of the human body in the present life could also contribute in this direction. The elimination of such inherent and acquired kusamskaaras and sins is a must towards the refinement and true progress of one’s materialistic as well as spiritual life as a human being.

The Indian science of spirituality gives significant importance to the Saadhanas prescribed to meet the above objective. The Praayaschita Japa belongs to this class of saadhanaas. Here, Japas of specific mantras under different kinds of disciplines are advised (by the Guru) depending upon the type of sins or evil or amoral deeds for which the Praayaschita (penance, atonement) is sought for and upon the spiritual level of the saadhaka.

6. Acala Japa: In this kind of japa the determination of the saadhaka is of predominant importance. One begins this japa with a pledge like – he will not change the posture (sitting or standing) until a fixed, sufficiently large, number of japas of the specified mantra are completed...... The resolution is followed consistently every day for a long period of time till that becomes a habit. These types of japas substantially enhance the willpower, courage and mental stability of the saadhakas.

7. Cala Japa: This name corresponds to the japa (of a specified mantra) that could be performed anywhere at any time as per the suitability of the saadhaka. This japa should be performed every time whenever the mind is free or not occupied in any scrupulous work..... This japa helps prevent the diversion of mind towards unnecessary thoughts and controls its fickle nature and thereby sharpens the saadhaka’s mental concentration. As the mind is naturally engaged in recalling thy name during the japa of any mantra, it is automatically trained and tuned to receive the sacred thought waves...... This type of japa is the easiest and should be practiced by each one of us. 8. Vaacika Japa: In this kind of japa, the mantras are recited in such a manner that they could be easily audible to the other people in closed vicinity. Lord Manu has described this japa as ten times more effective than the Vidhi Yagna. This is a simple and elementary kind of japa. This japa is often advised for the beginners because, it is easier for them to concentrate the mind while they utter the given mantra loudly.... The Vaacika Japa is also perfromed – under certain disciplines of rhythmic enunciation, consistency of amplitude and pitch etc – as an exercise in some Sabda Yogas to train the vaani (voice and its subtler reflections) for specific purposes. It is also endeavored to awaken the varna bija (the latent power of consciousness) in the sat chakras.

9.Upaansu Japa: According to the descriptions in Manu Smrati (2|85), this type of japa is the one in which the enunciation of the mantras is carried out in such a way that the movements of the lips of the saadhaka may be seen but his voice would not be audible. Lord Manu has cited the importance of this japa to be hundred times greater than the vidhi yagna. The Saadhana (disciplined practice with faith and serenity) of the upaansu japa makes one introvert and helps in the realization of the subtle body.

10. Bhramar Japa: The specialty of this japa is that the selected mantra is enunciated by humming in the style of a bhramar (large humming bee)..... The lips and ears are kept closed, even the tongue need not move. This japa is performed only with the help of the praana vaayu inhaled by breathing. The above kind of japa is an important part of the initial practices of the  Naada Yoga. This japa also helps attain yogika tandraa (a state of trance) and a gentle activation of the sat chakraas. In the successful state of this japa-Saadhana, the saadhaka can see (feel) the presence of a unique divine light inside the body. Trenchant rise in his intelligence and the power of prudent discretion...., etc, are mere offshoots of this success.

11. Maanasika japa: This japa is performed silently only in the mind. The syllables of the selected mantra are mentally visualized and along with this mental recitation, the mind is focused upon the meaning of that mantra. The importance of this type of Japa Saadhana is quoted significantly in the Manu Smrati (2|86), Vishnu Puraana (9|56), Vrada Paaraasara (4|57). The effect of this japa is described as thousands times more powerful than that of the vidhi yagna.

According to a noted scholar, Pt.Dinanath Shastri, the voice (namely, the Bhaikari Vaani) used in speech has a limited power as compared to that of its successively subtler forms – the Madhyamaa, Pasyanti and Paraa Vaanis. As the Maanasika japa involves use of the subtle vaani, it is significantly more effective than the Vaacika Japa.

As per the ancient quote – ‘Mantri Gupta Bhaasan’, the sublime power of a mantra can be activated by the Maanasika Japa. The Saadhana of this japa helps the activation and proper utilization of the bioelectrical field inside the body of the saadhaka. This japa also affects the etheric vibrations with the help of the latent power of Sabda indwelling in the mantra.

12. Akhanda Japa: Although the word-meaning here suggests some kind of non-stop japa, but, practically it implies that – apart from spending time on the daily routines essential for the healthy maintenance of the physical body, the saadhaka’s mind should always be engaged within the domain of mantra-japa. This means that the mind should be consistently engrossed in either of the following: (i) mental or vocal enunciation of the specified mantra; (ii) practising meditation (upon the aim of the mantra); (iii) deeper introvert pondering for self-analysis; or, (iv) swaadhyaaya – study of spiritual or other inspiring literature pertaining to the refinement and realization of the individual self and altruist service of the world, etc.

The word 'Akhand’ (meaning, without pause or break....) is used here to represent the continuous controlling of the mind. Simple guidelines for this type of japa are given by the risis in the following Slokaa:

Japaacchaantah Punardhyaayed Dhyaanaacchaantah Punarjapet |Japadhyaan Uparisraanta Aatmaanam Cha Vichaarayet ||

Meaning: If one (the saadhaka) is tired of the japa, he should begin meditation….; if tired of meditation then japa should be re-started...; when tired of both, one should begin self-analysis or swaadhyaaya.

Sincere practice of the Akhanooa Japa has been defined as a kind of tapa whose success leads to great spiritual accomplishments.

13. Ajapaa Japa: With normal respiration rate we breathe (in and out) about 21600 times per 24 hrs. While inhaling, it sounds like ‘Soa’ and makes a natural sound of ‘Ham’ upon exhaling. This way the Hamsa Mantra – ‘Soham’ is always being ‘practised’ by us in a natural way with our each breathing cycle..... This cyclic ‘japa’ with due concentration and feeling of exhaling the ego and vices with the sound of “So” and inhaling and absorbing thy Sabda with the sound of “Ham” –– is termed as the ajapaa japa of the Gayatri Mantra or the Atma Mantra.

The practice of meditation to realize the flows of the vital energy along with each ajapaa japa is defined as a prominent Saadhana of the Praan Yagna. The holy Geeta also affirms it as – Praanaani Praanepu Juvhati. Swami Sridhar has defined the praana yagna as the spiritual process of ajapaa japa.The scriptures of the Nath Cult and the Buddhist literature on the spiritual practice named Aanaa-Paanasati mention a great deal on this important Saadhana – the Ajapaa Japa.

The Hamsa Mantra is described in the Hamsopanisada (5) as -

Sarvesu Devesu Vyaapta VartateYathaa Hyagnih Kaasuesu Tilesu Tailamiva |Ta Divitwaa Namrrtyumeti ||

Meaning: The Jeeva constantly but subliminally ‘chants’ the ajapaa japa in all the living forms. This process is as natural as the inherent existence of fire in the wood or that of oil in the sesame seed. One who attains the true knowledge of this japa can gain control over death.

14. Pradakshinaa Japa: The enunciation or chanting of a mantra while consistently moving along the circular boundary/ path around jyotirling, temples or around any of the sacred trees like the Bada (Banyan), Audumber or Pipala – is termed as a Pradakshinaa Japa.  The process of Pradakshinaa (encircling) symbolizes the eternal cycle of the Brahm (reflected in the cycle of life and death.....). If performed with faith and sincere sentiments engrossed in the divine thoughts of the Brahm, this simple process of japa offers remarkable benefits at the spiritual level.