Japa and Dhyana: Japa means rhythmic enunciation of a mantra at a consistent amplitude and frequency. Several types of japas are described in the ancient science of mantras. The upansu japa is most suitable for the daily upāsanā. The enunciation of this japa is such that the lips and tongue

move but the volume of voice is kept so low that even the people sitting besides would not be able to hear it. This type of japa avoids disturbing others and it also supports mental concentration of the sādhaka. Minimum three rosaries (3 X 108 times) japa of the Gayatri Mantra should be performed during the daily upāsanā (at an average frequency, it takes about 6 to 8 minutes for 108 times upānšu japa of the Gayatri Mantra). If possible, the number of japas could be increased further by some more rosary counts; usually the experienced  sādhakas practice up to eleven rosary counts at a stretch. The regularity (fixed number and pace) of japa should be maintained every day.

Japa is a kind of cleansing and sharpening process. Continuous friction makes the stones smooth; the scrubbing of soap on the cloths or the body removes the dirt from the latter…The cyclic pressure and attrition induced by the mantra-japa also serve this purpose for the cleansing of the mind and the inner sentimental core.

While performing japa, one should maintain mental concentration and feeling of uprooting of the vices from the body and mind and subsequent spiritual refinement of the inner domains with the ascent of sadbuddhi. Dhyana (meditation) is essential for complete effects of japa. The latter would be a mere ‘mechanical’ exercise of the vocal system without dhyāna. In the initial phase of dhyana one needs an object or a concept that is to be focused or meditated upon. The sādhaka may select a divine symbol or image of God for this purpose as per his nature and faith. Meditation upon rising sun is most recommended for the dhyana during Gayatri Upāsanā.

The devotees of the sākāra upāsanā of Gāyatrī also often attempt to visualize her in the bright core of the sun – as the divine mother, the Goddess sitting on snow-white swan. The sublime presence of the Mother Gayatri becomes intense with the engrossment of sadhaka’s consciousness. The latter dedicates his self in the holy mother’s lap like an infant, and feels being blessed by the nectar of her spiritual milk, which purifies, strengthens and illuminates his personality from within….

It should be recalled that the mother experienced in the mental image is not a woman, rather the Goddess, the divine source of all noble virtues, motherly love, goodwill and beatified powers. This meditation becomes natural and effective with the increased piety of emotions and depth of faith… This dhyāna is supposed be progressing well when all disturbances begin to disappear and the devotee despite being a normal adult in the physical world forgets his identity and finds himself as an infant in the course of the meditation…. He gradually begins to feel as though the nectar-milk of the divine mother is spreading like a spark within him and is burning out all the assimilated vices, blemishes and infirmities. The glow and heat of this spark is transforming him into an eminent being…. And that his life is being gradually transmuted from sinful decline to ideal evolution…; from a man-animal to a great human, an angelic personality…. With aroused purity, self-confidence, and all-round eminence, he is getting endowed with divine virtues and potentials…

The nirākāra dhyāna involves deep meditation on the rising sun with an engrossed feeling that the nectar-glow of Gayatri is reaching the sādhaka along the sunrays and spunning an aura of light around him. This radiation is slowly penetrating the Sadhaka’s body and energizing all sense-organs and faculties… The insidious incontinence of the ears, nose, eyes, tongue and the genitals, etc, are evaporating and all the sense – organs are getting refined and sharpened by this brilliance….

This aura is now expanding towards the brain and refining all the mental and intellectual faculties. The smog of intemperance, ego, selfishness, fear and varieties of illusions inspissated in the core of mind is destroyed by this divine radiance and the Gayatri Sakti indwelling in it is kindling unique spark of awareness, alacrity, self-control, enlightened thoughts and spirituality….

The sādhaka should continue the dhyāna with the inner perception that the glow of Adi Śakti immanent in this aura is entering the deeper domains of the heart the emotional core… and slowly eroding the incompleteness, the fears, and astray search of the self… This beatific light is eliminating the darkness of fears, ignorance and the narrow, selfish perceptions of the self. The individual self is being absorbed in the divine aura and thus unifying its identity with thy grace – like the self-sacrifice of a moth in the flame, or the sublimation of an āhuti in the yagyāgni… The glow of the soul is absorbed in thy radiance… This grand union of the soul with its absolute origin is generating infinite bliss. With this sublime impulse, the sādhaka’s heart gets immersed in the ocean of divine inspirations. This ennobles spiritual evolution of his aspirations, emotions, inner personality and intrinsic faith. He realizes his divine nature and adopts the conduct worth thy grace and ideals.

As the continuation and emotional depth of engrossment in the dhyāna intensifies, the intimacy of the rejuvenation of the devotee’s soul with the divine source of meditation becomes more enliven and strong and effectuates sublime transmutation of the sādhaka with cherubic illumination….

Suryārdhyadāna: After completion of japa and dhyāna, the water kept in the kalasa at the pūjāsthali is slowly poured (in the basil plant) as an offering in the direction of the sun while chanting the following mantra:

Oam Suryadevo Sahastrānšo, Tejorāśe Jagatpate |

Anukampaya Mām Bhaktyā, Grahāṇardhyaṁ Divākarā ||

Oam Suryaya Namaḥ, Adityāya Namaḥ, Bhāskarāya Namaḥ ||

Here the water kept in the kalasa represents our (the sadhaka’s) small identity and the sun is a symbol of the limitless Brahm. The process of suryārdhyadāna is meant to inspire dedication of our potentials, our deeds and our life to thy ideals and divine aims. The water offered here is evaporated and spread in the sky. It is then enshowered in an expanded area as clouds or dew droplets. The purpose and teaching of suryārdhyadāna is that – the water (resource) of our talents, assets and potentials should not be kept confined to the narrow boundaries (of selfish possessions and pleasures) Rather, it should sublimate and expand for use in altruist aims of the social and global welfare.

Source: Gayatri Sadhana – Why and How?