Part 4.4 - Yogic techniques for control of Vrttis (4): Pranava Sadhana

[Full title: The Concept and Content of Patanjali Yogadarsana (4): Yogic techniques for control of Vrttis (D) Pranava sadhana: Mantra / Japa meditation]

Patanjali’s Isvara is designated or indicated by Pranava^[1], which is OM, with which we can get connected directly. It was experienced by our sages, the true seers that a definite connection is there between the vibrations of OM chanting and altered state of our consciousness. Omkara is manifested form of Isvara. This sound of Omkara exists without any friction (anahata) that is why it is called the original sound.

Each particular vibration of light with a definite wavelength produces its corresponding colour perception in consciousness. Each particular vibration of sound produces perception of corresponding note in consciousness. Our science may find out different types of sensations of other senses matched with corresponding vibrations of some kind. This shows that particular states of consciousness can be brought about by initiating particular types of vibrations, which can influence some changes in the matter. This science of unfoldment of consciousness is Mantrayoga, co-ordinating body and mind with mantra chanting.

A seed needs lots of treatment and various stages before it gets converted into a fruit. In the same way, the potential power which resides in a mantra must be developed slowly by application of the right methods of one pointed discipline before it can become available for the spiritual advancement of the sadhaka.

One of the most effective means for overcoming distractions in the mind is Japa or repeated chanting of pranava and mediation on its meaning^[2]. Japa is repeated chanting till the desired result begins to appear.

The relation between word and its meaning is eternal. These are main two divine forces or principal means of developing the power which is latent in pranava or any mantra which one wants to use for mantra-yoga or Japa-yoga practice. According to Vyasabhasya of the above sutra 1.28, the mind of an aspirant, who repeats the pranava and reveals its truth, is made one-pointed.

Most of the time, a prescribed manner is used to chant a mantra again and again like chanting audibly at a low pitch level, silently or mentally. Different aspects of chanting creating different types of physical vibrations are of four types^[3]. Vaikhari is an audible low sound of chanting, the next one is madhyama where the sound is created mentally. The subtler version is pasyanti where the sound is not produced but one can listen from the inside of the body. With the advance practices of this sequence if the aspirant is comfortable, he becomes one with the Om. This form is para, the subtlest and ultimate type. When distractions are more, one has to practice vaikhari, then upamsu which is audible to the ears of the practioners only. When mind is less distracted, one can switchover to mental chanting. According to Hathapradipika^[4], when an unproduced sound is audible spontaneously, it is called nadanusandhana, means following the sound of the mantra. Without uttering the sound, the mantra and experience continues at the stage of ajapajapa. This is the spiritual state of mind.

Another force to enhance the power is generated by chanting with fully positive and devotional attitude. Intense meditation on the significance of mantra and the desired object is the main force in mantra-yoga.

Mandukya Upanisad has described three basic components of Omkara A, U and M representing three stages of consciousness namely waking, dream and dreamless sleep states. Indian scriptures mention that there was the sound of Omkara at the so called beginning of the Universe and the whole Universe was manifested out of that sound.

This spiritual process may start mechanically, but slowly should get developed into meditation by removing all the distractions and converted into unfoldment of the deeper layers of consciousness. This capacity of developing all states of consciousness is inherent in each individual, needs to be awakened or ignited with pranava japa. This japa has the effect of attuning the subtler vehicles.

The process of japa meditation with attitude on its meaning as prescribed above turns us to inwards of consciousness (pratyak cetana) and all the obstacles get disappeared gradually^[5].

Footnotes and references:

[1]:

tasya vācakaḥ praṇavaḥ || Patanjali Yoga Sutra, 1.27

[2]:

tajjapastadarthabhāvanam || Patanjali Yoga Sutra, 1.28

[3]:

I.K.Taimini, The Science of Yoga, The Theosophical Publishing House, Chennai, 2005, p.68

[4]:

Svatmanram, Hatha Pradipika-IV, sutra 81-89

[5]:

Ibid., sutra 1.29