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A japamala, jaap maala, or simply mala (Sanskrit: मल; mālā, meaning 'garland'[1]) is a loop of prayer beads commonly used in Indian religions such as Hinduism, Buddhism, Jainism, Sikhism, for counting recitations (japa) of mantras, prayers or other sacred phrases. It is also worn for warding off evil, for counting some other sadhana (spiritual practice) such as prostrating before a holy icon and as a symbol of religious identification.[2][3]
The main body of a mala is usually 108 beads of roughly the same size and material as each other though smaller versions, often factors of 108 such as 54 or 27, exist.[2] A distinctive 109th "guru bead" or mother bead, which is not counted, is very common.[2]
The specific origin of the mala is unknown, with the use of beads for counting being a widespread practice in ancient cultures.[4] No references to malas occur in Chinese literature before the introduction of Buddhism during the Han dynasty, suggesting that the practice spread from India to China and may have originated there.[4] No mention of a mala occurs in the Agamas or Pali Nikayas, generally regarded as the oldest Buddhist literature, and it is unclear if their use originated with Buddhists or with Brahmins, Jains, or another Indian religious community.[4]
Malas may appear in early Brahmanic Hindu art as part of the garb of deities or worshippers, but are difficult to distinguish from decorative necklaces or garlands. The earliest clear depiction of a mala being used as a tool for recitation, rather than possibly being a necklace or decoration, comes from a bodhisattva image created during the 4th - 6th century Northern Wei dynasty in China; the mala is held in the hand, rather than worn.[4]
No mention of this text occurs in standard bibliographies before the 6th century, but an independent translation in the 8th century suggests an origin as a Sanskrit text transmitted from Central Asia, rather than a Chinese composition. According to this text, a king asks the Buddha for "an essential method that will allow me during the day or night to engage easily in a practice for freeing us from all sufferings in the world in the future."[2] The Buddha instructs the king to make a mala from the seeds of a soapberry tree (likely the aristaka, the Indian soapberry tree) and recite an homage to the three jewels while passing the mala through his fingers. The text also states the mala should be worn at all times and that if a million recitations were completed, the king would end the one hundred and eight passions.[4][2]
Rudraksha japamalas are discussed in some Hindu sources, such as in the Devi-Bhagavata Purana which explains how to make a rudraksha garland and the late tantric Rudrakṣajābāla upaniṣad.[5] The Rudrakṣajābāla upaniṣad states that the rudrakshas are tears of Shiva and as such it should always be worn by devotees of Shiva. It explains various ways to wear it and which mantras to use with it.[6][7]
Regarding Vaishnava sources, the Garuda Purana and the Padma Purana both teach the use and wear of a mala made from tulasi wood (tulasi kanthi mala). The Garuda Purana explains that by wearing this mala, Hari (Vishnu) will always be with the devotee. It also states that wearing a tulasi mala will multiply the benefit of doing good karmic deeds as well as providing magical protection from harm.[8] The Padma Purana says one should always wear the tulasi mala, whether one is pure or impure, even while bathing, eating or going to the toilet.[8]
By the Ming Dynasty-era, malas increasingly began to be valued for their aesthetic qualities as much or more than their spiritual use and were often worn by royals and high officials.[3] Malas of expensive or rare materials became common as gifts given among the wealthy, and the materials allowed to different grades of wives and concubines was regulated by sumptuary laws.[4] Depictions of Qing Dynasty court officials often include malas, intended to show their status and wealth rather than as an indication of spirituality.[4]
Strings may be made from practically any fibre, traditionally silk or wool or cotton though synthetic monofilaments or cords such as nylon can now be found and are favoured for their low cost and good wear resistance. Elastic cords, such as milliner's elastic, may be used and have the advantage that they can stretch to fit over the wearer's hand if worn on the wrist whereas other material may not wrap a sufficient number of times to prevent the mala from slipping off. Beads may also be joined by metal chains.
A very popular type of mala among Mahayana Buddhists are those made of the so called "bodhi seeds", which do not come from the "bodhi tree" i.e. ficus religiosa (these seeds are tiny and cannot be strung on a mala).[2] Instead, "bodhi seed" beads are made from various species belonging to Arecaceae and Fabaceae. The most common bead types in China and Tibet are:[10]
Various types of malas (Tibetan: trengwa) are used in Tibetan Buddhism, including "Bodhi seed" (commonly made from seeds of a Ziziphus tree), wood (such as sandalwood), bone and precious stones. Tibetan Buddhists generally consider malas made from precious stones as the best kind.[11][12] Some popular stones are agate, sapphire or lapis lazuli. Semiprecious stones such as carnelian and amethyst may be used, as well.[13]
Some common general-purpose malas in Tibetan Buddhism are made from rattan seeds (especially Calamus jenkinsianus).[14][10] These beads are called "moon and stars" by Tibetans, and variously called "lotus root", "lotus seed" and "linden nut" by various retailers (though it does not come from any Nelumbo plants). The bead itself is very hard and dense, ivory-coloured (which gradually turns a deep golden brown with long use), and has small holes (moons) and tiny black dots (stars) covering its surface.
One type of wooden mala bead has a shallow trench engraved around their equator into which tiny pieces of red coral and turquoise are affixed. Due to the cost of already harvested or fossilized red coral and its conservation status, as well as the cost of turquoise, plastic or glass may be used instead.
For example, the Shingon and Tendai generally use longer prayer beads (108 beads) with counter strands on both ends for recording multiple rounds of recitation (Tendai malas have 2 recorder bead strands, Shingon malas have four). These recorder strands usually end in decorative tassels.[2]
Smaller malas are also known, most commonly with a factor of 108 beads (such as 54, 42, 27, 21, 18 and 14), and may be worn on the wrist or used to more conveniently keep count of prostrations.[4][11] The 54, whether in a 54 bead mala or the first 54 beads in a full 108 bead mala, is often interpreted as signifying the first 54 stages of the bodhisattva path (as understood in East Asian Buddhism).[2] One source even mentions a mala with 1080 beads.[3]
Many malas will have a 109th bead which is variously called the guru bead, mother bead (Japanese: boju), parent bead, Buddha bead, Sumeru bead, or bindu bead. It is often larger, more elaborate, or of a distinctive material or colour.[4][2] Some malas also have a secondary larger or more ornate bead halfway through the mala, marking the halfway point. These are sometimes called middle beads (Japanese: nakadama).[2][3]
In some Buddhist traditions, the guru bead represents The Buddha, Buddha Amitabha or Avalokitesvara.[2][4] The Sūtra on the Rosary of the Vajraśekhara Yoga states that the mother bead is Amitabha, the string is Avalokiteshvara and the other beads are the fruits of the bodhisattva path.[3] Tibetan Buddhist malas may have three extra beads as the guru beads, instead of just one. These symbolize the three vajras (the Buddha's body, speech and mind).[15]
To aid this, some Buddhist malas can be made with additional functional beads over and above the 108 main beads. These beads take two main forms serving two different purposes: three marker beads inline with the 108 beads; two short cords of ten beads each hanging from the main loop which are used as counters.
In some more complex malas, three distinctive, often smaller, beads are placed so that, with the guru bead, they divide the regular beads into four sections of 27 beads each. They allow quick estimation of the fraction of a round completed. Their presence raises the number of beads (not counting the guru bead) to 111.
The short cords may either be permanently attached to the mala or they may be obtained separately; they do not need to match the main beads. These short cords may either be attached individually to the main loop or they may be joined at their common top. The cords end in small charms, usually a different charm on each, with a dorje and a bell shape being common. Their cord is thicker than normal so that the beads on them will not slide under their own weight but can be moved by the chanter.
The main use of a mala is to repeat mantras or other important religious phrases and prayers (like the Pure Land Buddhist nianfo). Mantras are typically repeated hundreds or even thousands of times. The mala is used so that those who are trying to achieve an exact number of repetitions can focus on the meaning or sound of the mantra rather than counting its repetitions.[22]
In some traditions, malas are consecrated before use in a manner similar to images of deities, through the use of mantras, dharani, or the application of some substance or pigment like saffron water.[4][15][11]
In Tibetan Buddhism, malas are often blessed by lamas.[15] They are also often consecrated with a fragrant substance like sandalwood oil. Some lamas teach that before using a new mala, the practitioner should wash the mala (and his hands as well) and then scent it with oil.[15] A practitioner can then consecrate the mala by holding it and practicing a tantric visualization and reciting a mantra. This is believed to empower the mala and multiply one's mantra recitations.[23]
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