YSP Study Group 10/31/09

Sutra 1.27

तस्य वाचकः प्रणवः॥२७॥


tasya vaachakaH praNavaH

Aranya

"The sacred word designating him is Pranava or the mystic symbol OM"

The words "father" and "son" represent relationship between two people. If you hear the words Maitra and Chaitra (names of two people), you can associate the names with specific persons based on your memory. If you saw them in person, you don’t even have to know the names to know something about them. If, however, a relationship exists between them, e.g., "Maitra is Chaitra’s father", you have to utter the words "father" or "son" to know the relationship between the two. In a similar manner, the word "OM" (Pranava) symbolizes Ishvara. This association has been provided to us by the sages and rishis who became aware of this connection in their meditations. The sound "OM" is easy to pronounce and its constant utterance can lead to deep states of contemplation.

Discussion

The word "mantra" is composed of two syllables – "man" and "tra". The literal meaning of "mantra" (in Sanskrit) is “Mananat Trayate Iti Mantrah” (when repeated and contemplated upon (mananat), frees the soul from bondage (trayate)). Om is the primordial sound which has this quality.The sages discovered several combination of sounds which they called "mantras" which were given to their disciples for meditation. Om is such a sound and has been linked directly with Ishvara.

Sutra 1.28

तज्जपस्तदर्थभावनम्॥२८॥


tajjapastadarthabhaavanam

Taimni

The power of the mantra cannot be achieved by merely repeating the mantra mechanically. It must be developed slowly by the application of the right methods. The two principal means of developing the latent power of Pranava, as given in this sutra, are ‘japa’ (constant repetition) and ‘bhavana’ (dwelling upon in mind).

In Japa, a well-known technique of Mantra-Yoga, the Mantra is repeated (first audibly, then silently and lastly mentally) in a prescribed manner. Even though Japa begins in a mechanical repetition but gradually evolves into meditation unfolding the deeper layers of consciousness. The potency of the mantra depends upon its capacity to arouse subtle vibrations within different layers of consciousness. The physical vibration of the sound of the mantra is its outermost expression and hidden behind are the subtler vibrations. These different aspects of Vak or ‘speech’ are called Vaikhari, Madhyama, Pasyanti and Para. Vaikhari is the audible sound which can lead through the intermediate stages to the subtlest form of Para Vak. It is through these subtler forms of ‘sound’ that the unfoldment of consciousness takes place.

The object of the dual practice prescribed in this Sutra is
to contact the Divine Consciousness of Isvara. The Japa has the effect of attuning the
vehicles. Bhavana, on the other hand, provides the necessary drawing force, an attraction which draws together the two—the Jivatma and the Paramatma. Bhavana is a form of intense meditation on the significance of the Mantra and
the object which is sought to be gained. This intense yearning for the spiritual goal polarizes all the powers and faculties of the seeker, gradually removing
the distractions and turning his attention inwards.

Discussion

Mantra doesn’t necessarily have to have a meaning in any language. It just represents a deep associciation with the object of meditation. It is important to understand the essence and significance of this association. Mere mechanical repetition is not very helpful. When we are not mindful, the mind drifts away to unrelated thoughts and ideas (e.g., cooking the next meal); that is why the ‘bhavana’ is so important to keep in mind. In the case of "Ishvara Pranidhana", the ‘bhavana’ that Ishvara is the "special Purusha", as defined in sutra 1.24, must be kept in mind while repeating the Pranava (OM) mantra.