its constant repetition (of) its meaning dwelling upon in
mind; realizing; meditation.
- Its constant repetition and meditation on its meaning.
How can the power of a Mantra like the Pranava be developed? For, it has to be
remembered that this power is potential, not active. It is the power of a seed which
needs to be developed gradually by providing certain essential conditions, not the
power of an electric motor which is available on merely pressing a button. This is a
fact frequently lost sight of by many people. They think that by merely repeating a
Mantra a few times they can obtain the desired result. They cannot. A Mantra can no
more give in this way the result for which it is devised than a seed of a mango tree can
satisfy a man who is hungry. The seed must be sown, watered and the tender plant
tended for years before it can bear fruit and satisfy the hungry. In the same way the
potential power which resides in a Mantra must be developed slowly by the applica-
tion of the right methods before it can become available for the spiritual advancement
of the Sadhaka. The process generally takes years of the most strenuous and one-
pointed discipline and practice and even then the Sadhaka may not be quite successful
if he has not provided the right conditions. The higher the object of the Mantra the
more difficult and prolonged the process of unfolding the power which is latent in it.
The two principal means of developing the power which is latent in Pranava
which are equally applicable to other similar Mantras are given in the Sutra we are
considering. The first means is Japa. This is a well-known technique of Mantra-Yoga
in which the Mantra is repeated again and again (first audibly, then silently and lastly
mentally) in a prescribed manner until the desired results begin to appear. The repeti-
tion of the Mantra is necessary and sometimes the Sadhakas are required to repeat it
such an enormous number of times that it becomes a test of their patience and endur-
ance. But though generally this number is great the number by itself is not the most
important factor. The other conditions—mental and emotional—are equally important.
Japa begins in a mechanical repetition but it should pass by stages into a form of
meditation and unfoldment of the deeper layers of consciousness.
The efficacy of Japa is based upon the fact that every Jivatma is a microcosm
thus having within himself the potentialities of developing all states of consciousness