SwamyG,
All the three observations of yours seem to be based upon a very narrow and skewed data set, and all the three are wrong when applied to generalization of either South or North or any particular sampradaya that I am aware of.
Regarding the recitation.
Recitation is called japa-yagya in shastras, and Bhagwan Sri Krishna says in Srimad Bhagwat Gita, 'Amongst all yagyas, I am the Japa-yagya'. There are various types and methods of jApa mentioned in the upasana padyatis. jApa finds special place in Bhakti-mat and finds very high place in navodha Bhakti (9-vidhas of devotion). Various Bhakti-sutras - from Sri Shandilya to Sri Narada mention several ways of doing jApa. However even in vedanta and nirguNa upAsanA too, jApa finds a very respectful place as a means of sAdhana. in Tantra padyati - jApa is a very critical tool of tantra-siddhi. Sri Sabar Nath ji - who was guru brother of Sri Gorakshanatha, and shishya of Sri Matsyendra Nath, also invented/discovered several mantras and siddhi-vidhi and japa widhi. He has the same place in the Mantra-yoga which Sri Gorakshanath has in Hatha Yoga.
Now, just to mention some 'methods' or 'procedures', as found in shastras. There are various ways in fact various various ways. Some require the sAdhaka to use the actual uchchArana or pronouncing the mantra in a particular way, others require the uchcharaNa to be avoided .
a) tAmasic jApa - loudly pronouncing the mantra, using throat
b) rajasic jApa - only self can hear, using talavya
c) sAttvik - only mAnasik - no sound in physical eather
then there is very respected ajapA jApa, which very crudely explained is to hear and see the ishta mantra by meditating upon it, rather than reciting it.
then another classification is by what kind of dhArana is the jApa done. there are classifications like dwimukhi, trimukhi and chaturmukhi jApa.
so, there is no one 'single way' and 'right way' and 'popular way' and 'north way' and 'south way' of jApa. It is upto the individual and his sAdhana.
All the three observations of yours seem to be based upon a very narrow and skewed data set, and all the three are wrong when applied to generalization of either South or North or any particular sampradaya that I am aware of.
Regarding the recitation.
Recitation is called japa-yagya in shastras, and Bhagwan Sri Krishna says in Srimad Bhagwat Gita, 'Amongst all yagyas, I am the Japa-yagya'. There are various types and methods of jApa mentioned in the upasana padyatis. jApa finds special place in Bhakti-mat and finds very high place in navodha Bhakti (9-vidhas of devotion). Various Bhakti-sutras - from Sri Shandilya to Sri Narada mention several ways of doing jApa. However even in vedanta and nirguNa upAsanA too, jApa finds a very respectful place as a means of sAdhana. in Tantra padyati - jApa is a very critical tool of tantra-siddhi. Sri Sabar Nath ji - who was guru brother of Sri Gorakshanatha, and shishya of Sri Matsyendra Nath, also invented/discovered several mantras and siddhi-vidhi and japa widhi. He has the same place in the Mantra-yoga which Sri Gorakshanath has in Hatha Yoga.
Now, just to mention some 'methods' or 'procedures', as found in shastras. There are various ways in fact various various ways. Some require the sAdhaka to use the actual uchchArana or pronouncing the mantra in a particular way, others require the uchcharaNa to be avoided .
a) tAmasic jApa - loudly pronouncing the mantra, using throat
b) rajasic jApa - only self can hear, using talavya
c) sAttvik - only mAnasik - no sound in physical eather
then there is very respected ajapA jApa, which very crudely explained is to hear and see the ishta mantra by meditating upon it, rather than reciting it.
then another classification is by what kind of dhArana is the jApa done. there are classifications like dwimukhi, trimukhi and chaturmukhi jApa.
so, there is no one 'single way' and 'right way' and 'popular way' and 'north way' and 'south way' of jApa. It is upto the individual and his sAdhana.