Five Ways of Practicing of Guru Yoga by Phakchok Rinpoche

 

Sutra 27 Tasya vachakah pranavah

Commentary: Isvara can not be defined or limited because Isvara by definition is indefinable omniscient infinite mind, however he can be symbolically represented by the expression of pranava - by the vibratory essence that the sacred sound, om, approximates. Thus isvara is often accessed through the pranava which is om.

Tasya means "it". Vacakah means "expression" from the root vac to speak. Pranavah means "the sacred syllable AUM" derived from "pra" (before) and nava (from the root, sound). So the straight translation is simply, Its' (referring to isvara as the teacher of all the teachers as discussed in the previous three sutras) expression is the pranavah (the sacred sound).Notice Patanjali himself never mentions AUM, but rather pranava. It is also of interest that Patanjali does not say "word", but rather pranava, sacred "sound".

Who can really say adequately in words, what is essentially ineffable, an all encompassing supramundane transgalactic Reality which exists by itself unable to be boxed in by human words, concepts, or fabrication. IM by definition is infinite, it's boundaries can not be defined or limited because it has none. Thus to try to define it is both counterproductive and impossible (not that we don't try sometimes :blush ) . So to define any word that represents IM or God would depreciate it/demean it, and that is why I believe that the name of God is sacred and unutterable.

Words are by definition symbolic representations for things -- it is not the thing itself. Like looking at a map is not the same thing as experiencing subjectively the here and now of the territory (as in the well known adage the map is not the territory), words likewise (although useful at times) can and do tend to over objectify our situation, create separation, and reinforce dualistic thinking (dualistic conceptualization is impossible without words or symbolic logic). Simply put, words and concepts may be useful for some tasks, but in meditation or yoga they are counter-productive tending to hold up the separation and duality.

So the question then, is AUM an exception? Yes, if we approach it as not an emanation and a path back to primal now awareness. As a sadhana (practice) I agree with Patanjali, it can be effective, but like all practices, they remain short from the integrative experience itself. The universe may indeed be pregnant with AUM -- permeating all of space and emptiness -- or it may be deafening silent -- or it may well be far beyond sound itself (some animals do not have ears). So from my limited experience of Infinite Mind (isvara). The intoning of AUM is a conveyer, a pathway, a sadhana which leads us into the greater vibration, pulsation, and inter-dimensional energetic hologram which has no beginning or end -- where both sound and words have little meaning.

Some commentators who see God in all religions try to show how they all point to the same living Spirit. So in the West it is often attempted to take examples from from Judeo-Christian texts such as: "In the beginning there was the word, and the Word was with God, and the word was God".

Such has been "talked over" about over and over literally by thousands of scholars, but to this commentator the relevance to this sutra means that there is a creative and meaningful vibration of creative unborn source from God at the time of creation (similar to a big bang) -- AT THAT MOMENT between non-creation and creation, a meaning or vector toward life emerged represented by a meaningful "word" or vibration. So in that sense a word thus was spoken and is still BEING SPOKEN NOW as creation/evolution as the creative evolutionary energy (shakti). But this is not an ordinary word, as we may find in English, Hebrew, or even Sanskrit as it was not pronounced by man in the beginning. If we listen we can hear THAT sound (as shabda or nada). Thus by concentrating on the pranava, AUM, it is a powerful sound capable of leading the practitioner into samadhi as we attune to and trace back the energetic intelligence behind tha sound to its silent Source.

So by expressing the sound most closely reflective of the pranava, the yogi tunes their physical, energetic, mental/emotional, and wisdom bodies in a corresponding vibratory harmony with the pranava, thus overcoming the limitations of words and the conceptual mind (nirvikalpa). Thus the pranava vibration is invited in. At the same time one can say that the pranava is thus expressing itself inside the yogi; i.e., the yogi is not actually expressing the pranava from inside out, as much as Maheshvara is expressing it within the yogi. Thus the wise and devoted yogi joins as one with Maheshvara in transconceptual resonance and union.

One can take many directions from HERE but first it's valuable to acknowledge that in Sanskrit which is a highly developed phonetic language -- in Sanskrit linguistic structure, the word, AUM, can be proved to convey all the other sounds in the alphabet -- all possible sounds that human's can make. As such (and Hindus take the Sanskrit language and script as being sacred), AUM represents more than the whole. One would have to study Sanskrit to go further and such is beyond the scope of this translation.

However Patanjali is going for a universal and eternal Truth in isvara, beyond man's language and culture. To be fair the Jews for example, believe the same thing about the Hebrew language and their bible. There are huge volumes of books written trying to figure out the right pronunciation of the word, for God, (some call it Jehovah) as they also believe that it is sacred. Other religions (including native American) believe that their language is also sacred and that the word for the creator has great transformative power as well. So in presenting yoga sutra (I.27) to Westerners in terms that they may understand (Judeo-Christian) may often miss what patanjali is really saying here. Patanjali actually said that the pranava is the expression of isvara -- the omniscient teacher of all the teachers. Practically speaking however all vital and living religions agree, that is to focus on the creator in creation. That is spiritual practice. So the practical meaning would be the same i.e., practice intoning aum and/or listening for aum as the self existing expression of isvara (the divine purusha). Patanjali is thus offering this sutra as one practice that may be effective in clearing out the vrttis and obscurations leading us eventually to Infinite Mind.

 

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).

 

Sutra 29 tatah pratyak-cetanadhigamo'py antarayabhavash ca

Thence [through the practice of isvara pranidhana and/or the pranava, aum] consciousness (cetana) is redirected (pratyak) inwards, shining light upon and destroying (abhava) inner hindrances and obstructions (antarayah) thus catalyzing inner realization (adhigamo).

Commentary: By  surrendering to our indwelling highest consciousness potential, then obstacles, hindrances, blockages, psychic lesions, and such are dissolved. This drawing back of consciousness inside (pratyak-cetanadhigamo'py) reunites the conscious principle (cit) as it was exteriorized or distracted and brings it back from its wandering distractions to break up obstacles and realize fruition -- Self knowing Self --  as homage to the infallible implicate guide/teacher which awaits us all as an innate ever-present wisdom. This practice is a two way street -- redirecting (pratyak) light and consciousness (cetana) to Seed Source -- Seed Source shining forth and permeating our embodiment (Beingness) -- and back from embodiment to Seed Source, in a pulsating motion (vibration or spanda). When the obstructions of the  pathways (antarayah) is cleared out, then the natural flow as natural innate wisdom can be brought forth and manifest. This flow or divine pulsation (spanda) is actually non-dual, neither exclusively "from" Seed-source (crown) to embodiment and manifestation (muladhara), nor exclusively from embodiment (muladhara) to eternal unborn Seed-source, but rather simultaneously "Both/And" as the pulsation of the union of pure Being and pure Consciousness (Sat-Chit-Ananda). This is one way we "re-mind" the small (self) and limited mindset of the greater reality of the greater holographic whole (Self) or purusa found deeply embedded within the heart of each being.

These practices (pratyak-chetana) of redirecting the consciousness to Seed-source not only removes obstacles (antarayah), but thus allows the inner light (wisdom)  to illumine our lives and such becomes expressed even more in All Our Relations. The more the inner light illumines the path, the more the obstacles fall away. At the end all is seen as various forms of Self knowing Self -- love loving love -- in All Our Relations

Since the mind follows the energy and the energy follows the mind, redirecting the mind interiorly (pratyak-chetana) in advanced hatha yoga and laya yoga practices involves the redirection of the cit-prana (energy and consciousness) back to it's inward seed source. This recapturing of the wandering mind and essential energy (cit-prana) then can be utilized to remove (abhava) inner obstructions and blockages (antarayah) of the energy channels (nadis) thus further maturing the physical body as an open and fit receptacle for evolutionary consciousness (siva/sakti).

Now begins the practices which remove the obstacles, disturbances, and distractions of the citta allowing entrance into absorption into the deeper and more continuous experience of samadhi (Sutras 30-51)

 

Sutra I. 30 Vyadhi styana samsaya pramadalasya avirati bhranti-darsana labdhabhumikatva anavasthitatvani citta-viksepah te antarayah

The disturbances and distractions (viksepa) of the mind field (citta-viksepas) and obstacles (antarayah) [to samadhi] are:

1) Vyadhi: disease, unease, weakness, or discomfiture.

2) Samsaya: doubt, uncertainty, hesitation, inhibition, lack of self worth, lack of self confidence and meaning.

3) Styana: Rigidity of thought forms, fixation, stagnation, closed-mindedness, stubbornness, procrastination, mental laziness, stupor, dullness, inertia, uninspired, lackadaisical, unmotivated, apathy, complacency, and procrastination

4) Pramada: Carelessness, inattentiveness, recklessness, coarse indifference, lack of respect, indelicacy, or negligence.

5) Alasya: Sloth, laziness, languor, dullness

6) Avirati: Self centeredness, narcissistic, and selfish addiction and self obsession which cuts one off from creative generative source of life. An imbalanced and dissipative inclination toward the extreme of over indulgence in external sensual gratification; extreme dissipation or obsession in the realm of worldly temporal pleasure as a serious distraction, dissipation of energy and consciousness into neurotic sense indulgence or similar distractions, attraction to superficial externals, frivolous, materialism, necrophilia, or the involvement in the illusory world of subject/object duality ("I/it" delusion) in search of an illusory union or neurotic satisfaction; vicarious living, a meaningless, compromised, and neurotic life style which is separated from the well springs of Self empowerment and love; Indifference, fear, or dismay toward life. An externalized and compromised materialistic consciousness [the opposite of uparati, which is the first stage of vairagya). Also the opposite direction of pratyhara.

7) Bhranti-darshana: Blind faith, addiction to made up or false views, false beliefs, false identifications, a stickler for false conclusions, adherence to blind and/or stubborn beliefs, delusions, or hopeless confusion by stubbornly holding on to one's unexamined dogma or delusion.

8) Alabdha-bhumikatva: Clueless, vacantness; chronic fickleness of mind. inability to make up one's own mind, a flailing lack of focus, a wandering, state of being lost in transition from the preceding thought to the succeeding thought, non-presence and inattentiveness, losing one's train of thought, spaced out, chronic denial or missing the point; not being present anywhere; unsteady, agitated, scattered.

and

te: these

viksepa: distractions

citta-viksepa: distractions of the mindfield

antaraya: obstacles, obstructions, blockages, impediments, obscurations.

Commentary: This is the sutra on distractions which are obstacles to accomplishing yoga. Viksepa means the distractions and disturbances of the mindfield. Here Patanjali names nine main categories of distractions. Yoga practice is designed to remove obstacles by remediating the distractions.

When the cit-prana is disturbed, distracted, distorted, and/or dissipated all sorts of secondary imbalances and difficulties arise. Imbalances within the bodymind can cause disease and discomfort also as well as even further distract the mind away from samadhi. See Sutra I.32, I.33

These are the hindrances that are removed by the practice of isvara pranidhana and/or through focused repetition of isvara's' sound, the pranava, which brings us in touch with our own innate seed source -- our essential true nature of mind which is a direct contact with isvara which manifests as transcendental wisdom. Mindfulness of our disturbed states and their causes (stimuli/triggers) helps us to eventually remediate them by loosening up their samskaric impressions and compulsive habilitations (vasana). Here we are mindful not about the place or mechanism "how and why" the mind and energy system has become distracted; rather we are mindful that the distraction has occurred and then we are able to let it go and bring the mind back to abide in the soft state of pure attentiveness. Eventually the mind becomes acclimated to resting in this expansive and comfortable abode.

The ordinary neurotic human being lives in a world of almost constant distraction, avoidance, denial, and ignorance from "reality" -- from a deep connection with their true creative potential which manifests in now awareness. There are countless modalities of distraction, many of which the ego holds onto as dear and mistakes as pleasure, prideful possessions, enjoyment,  or self gratification. In I.31 Patanjali says that duhkha (disease, unhappiness, and discomfiture) is a result of viksepa, while I.32 Patanjali tells us that its remediation is recognizing Unitive consciousness -- the Great Unconditioned Implicate Integrating All Pervading Reality -- NOW (Tat-pratisedha-artham eka-tattva-abhyasah)

 

Sutra I. 31 Duhkha-daurmanasyangamejayatva-svasa-prasvasa viksepa-sahabhuvah