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.

Aranya

"Repeat it and contemplate upon its meaning"

It has been said, "through contemplative mantra repetition, yoga (one-pointedness) is consolidated and through yoga, chanting of mantra is improved. As both chanting of mantra and yoga are deepened, the supreme soul is revealed.

The word "OM" symbolizes the concept of Ishvara. When OM is repeated while contemplating on its significance, Ishvara-Pranidhana is well established.

Normally to perceive or to think of something, we need a receiver, instrument of reception and the object received. The object perceived can be inside or outside of us. An outside object is perceived through form, color etc. An internal object is perceived through its association with intellect or the I-sense. Beginners in yoga practice normally perceive Ishvara as an external object consisting of form and color and other attributes.

The practice of Ishvara Pranidhana has to be practiced inside the heart. Here "heart" is not the anatomical entity that we know of but a place where pleasure, pain, fear etc are experienced. As a technique for practicing contemplation, one can visualize Ishvara as a luminous light in the heart and then repeating the mantra OM. Once the mind becomes calm and restful, the devotee should contemplate that the I-sense is one with Ishvara. In the Mundaka Upanishad the following is described, "Brahman within the heart is the target; OM is the bow, and the self or ego is the arrow. With the mind one-pointed, one should hit the mark so the self is fully absorbed in Brahman."

While repeating OM, the "O" is pronounced comparatively short and "M" long; it should be repeated mentally, not articulately. Another technique is to use the breath to guide the repetition – while inhaling repeat "O" and while exhaling repeat "M" keeping the recollection of Ishvara always in the mind.

Discussion

Among the Hindus, there are four major sects to which people belong – Vaishnavites (who worship Lord Vishnu), Shaivites (who worship Lord Shiva), Shaktas (who worship Shakti) and Smartas (who predominantly follow Advaita Vedanta of Shankaracharya). Devotees belonging to these sects use their own respective ishta-devata (chosen deity) when contemplating on the supreme. Patanjali is proposing a method of contemplation which is largely non-sectarian.

Mandukya Upanishad is fully devoted to extolling the meaning and significance of OM.  The word OM is also described in terms of its constituent sounds a, u and m. The Self is described as consisting of four aspects:

1. Vaishvanara (fire or agni): associated with the letter "a" and the state of wakefulness; conscious, gross existence
2. Taijasa (splendor, luminosity): associated with the letter "u" and the state of dream; unconscious, subtle
3. Prajna (wisdom): associate with the letter "m" and the state of deep sleep; subconscious, causal
4. Turiya (the fourth state): beyond the above three states; pure consciousness (state of Samadhi in yoga)

On searching the internet, I found this website by Swami J which has a [sc_embed_player fileurl=”http://www.swamij.com/mandukya-upanishad.htm” target=”_blank”>nice summary of Mandukya Upanishad.

We made one observation on the pronunciation of OM. As per Aranya, the sound "O" should be shorter than the sound "M". However, we noted that the word is normally written in Sanskrit as OM or (O3M), i.e., ‘O’ followed by the digit 3 and then the letter ‘M’. The digit 3 represents what is called the "pluta swara" or the long vowel sound in Sanskrit. This means that a letter followed by the digit 3 should be pronounced for a much longer time than the regular letter. We notice that in traditional chanting of OM, the sound ‘O’ is made much longer than the sound M.

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.