Sutra 28 taj-japas tad-artha-bhavanam

Commentary: Another translation reads that constant repetition (taj-japa) of the pranava both leads (artha) the yogi to complete absorption and experience (bhavanam) of Maheshvara, while also at the same time, it is the result of that same one pointed devotion/absorption (tad-artha-bhavanam). It's enough enough to sound off. In yoga you have to become/manifest isvara. Ultimately you are isvara. You will see that when the veil is lifted.

The vibratory energy contained in the vibration of the sound, Om (the pranava), connects with isvara, or MAheshvara connects with the yogi. Either way, "japa" commonly means the repetition of mantra, in this case the sound of OM. Thus japa (mantra repetition of om) is given as a practice. Much is available elsewhere on the significance of the vibratory nature of OM and how to practice japa. One simple suggestion is to allow the AUM to be expressed in three parts after inhaling deep into the core, i.e.,

• 
  Ahhh, filling from the brahmarandhra and into the crown, third eye, and all the way to the back of the occiput.
  
• 
  OOO, filling through the throat, neck, mouth, and to the top of the palate and connecting on to the crown
  
• 
  MMM, finishing the SHAPE of the sound labially (closing the mouth) and bringing it into the heart-- all as a natural energetic expression of isvara entering from the crown, while manifesting as Heartmind Wisdom here and now.
  

Another way is to listen for the pranava at certain times of the day as a sadhana, or even better at all times as much as is possible, thus becoming completely immersed in its divine vibration (sabda) which is the purpose (artha) of nada and bhakti yoga. The perfect devotee or sadhak has no other purpose (artha) but rather is entirely immersed in the divine vibration onepointedly.

It should be pointed out (in contradistinction to the samkhya dualistic schools) that Isvara, although being distinct from prakrti, can and does mingle with prakrti according to the latter tantric systems, albeit isvara remains unstained (capable of being identified and recognized). In fact isvara is boundless and all pervasive as his formless vibration permeates the entire creation (prakrti). I.24-26 clearly defines isvara as an absolute timeless aspect of pure awareness, but no where does it mention that isvara is located somewhere outside of nature or creation (this latter is merely a samkhya presupposition. If so where and how would one know isvara? Likewise since in I.26 Patanjali actually says that isvara's sound vibration is om. and now we learn that all differentiation (prakrti) is created from that emission. So does not isvara's emanation permeate all of creation? If so it appears that a Samkhya interpretation contradicts Patanjali, or rather it is an inadequate tool for interpreting it fully.

"When Expressed with Great Devotion, the Sacred Sound Reveals our Divine Nature .The sacred sound must pluck the strings of our heart in order to unite our entire being with our true Divine Nature."

This is an excerpt from Nischala Joy Devi's marvelous translation, "The Secret Power of Yoga, A Woman's Guide to the Heart and Spirit of the Yoga Sutras" (Random House, 2007).