How to stop ruminating
Ishvarpranidhaan Part II: The Practice
Om Sri Gurubhyo Namah. Salutations to all the teachers.
क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् । अव्यक्ता हि गतिर्दु:खं देहवद्भिरवाप्यते ॥5॥ये तु सर्वाणि कर्माणि मयि संन्न्यस्य मत्पर: । अनन्येनैव योगेन मां ध्यायन्त उपासते ॥6॥तेषामहं समुद्धर्ता मृत्युसंसारसागरात् । भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥7॥kleshoAdhikatarasTeshaamAvyaktaAsaktaChetasaamAvyaktaa hi gatirDukkham dehavidBhirAvaapyateYe tu sarvaani karmaani mayi sannyasya matparahananyenaIv yogena maam dhyaayanta upaasateteshaamAham samuddhartaa mrityuSamsaaraSaagaraatBhavaami nachiraatPaartha mayiAveshitaChetasaamFor those whose minds are attached to the Unmanifest (ie. the attributeless Absolute, Brahman), the path can be difficult (ie. full of kleshas). [Grasping] the Unmanifest is extremely difficult for embodied beings.
But, those who dedicate all their actions to Me (ie. Ishvar), regarding Me as the Supreme Goal, concentrating and meditating upon Me with all their attention, O Arjun, I quickly become their extricator, from the ocean of death and material existence (aka samsaar), to those whose Consciousness is occupied with Me.
- Bhagavad Gita, 12.5-7
For the past several weeks, we have been discussing the Niyamas - the second limb of the eight-limbed (Ashtaanga) Yoga.
As a recap, the five Niyamas are:
Shauch: Cleanliness (internal and external)
Santosh: Contentment
Tapas: Self-discipline
Svaadhyaay: Self-study
Ishvarpranidhaan: Self-surrender
Last week, we began a discussion on Isharpranidhaan, or Self-surrender. We discussed the definition of Ishvar, how Ishvar is beyond the kleshas, beyond karma and its results, and beyond the storehouse of karma. Additionally, we discussed how, by definition, Ishvar is all-knowing, and how Ishvar is the one and only teacher.
As a reminder, Ishvar, though often translated as “God” is not some bearded figure sitting on a throne handing out judgement, but is a metaphysical category with a clear definition.
Specifically, Ishvar is defined as Mayopahitachaitanyam, or Pure Consciousness with the limiting adjunct of Maya, where Maya is defined as DeshaKaalaNimitta, or Space-Time-Causation. The traditional example is that of a clear crystal, which takes on the colour of whatever is near. In this example, Pure Consciousness is the crystal, and the colour that it takes on is all of Space, Time, and Causation, at the Universal scale.
At this point, we understand Ishvar, even if the idea is still abstract. Now, to turn this into practice, we must understand why this practice is beneficial, and how to practice it.
There are three additional sutras that go over a process of Ishvarpranidhaan, utilizing the mystical syllable ॐ (pronounced Om).
तस्य वाचकः प्रणवः।Tasya vaachakah pranavah[Ishvar] is designated by the Pranava (ie. ॐ)
- Yoga Sutras, 1.27
ॐ has a number of meanings. In fact, the entire teaching of Vedanta can be summarized with just this syllable. We will go over ॐ in more detail in a future article, but for now, we can consider it to be a word that designates Ishvar. It is not connected with any particular form of Ishvar that the Yogi may choose, but it is, in a sense, a general representation regardless of form.1
तज्जपस्तदर्थभावनम्।TajJapasTadArthaBhaavanam[The method of Ishvarpranidhaan is as follows: ॐ] is to be continuously repeated, bringing the meaning (ie. Ishvar) to mind.
- Yoga Sutras, 1.28
The continuous mental repetition of ॐ is a powerful method of Ishvarpranidhaan. It can start off as a verbal repetition, but the goal is for the mind to default to ॐ when it is idling. Verbal repetition can help, but it can also be worthless if it isn’t accompanied by mental attention.
Normally, when you are just sitting, the mind may rush from one thing to another - thinking about the things you did during the day, or the things you have to do. We often think about things we are worried about, things we liked or didn’t like, or things we wish we had. The mind runs around in circles, and the more it runs, the more mentally exhausted we feel. Not only this, but by indulging our thoughts as they appear, we strengthen those tendencies, thus strengthening our kleshas, therefore exacerbating our own suffering. In terms of karma, by engaging with thoughts, we are strengthening the chains of karma, thus tying us tighter to our identification with the body-mind, and so increasing avidya.
If these terms don’t mean much to you, just consider your own mental chatter, and whether or not you would like to be free of it. This is a method to do just that.
Practically speaking, start by mentally repeating ॐ (pronounced oh-mmm). The length of each repetition doesn’t matter so much - have fun with it! There is nothing serious or solemn about this practice.
As you are doing this, there are two key factors that will result in success, in stopping rumination, and generating feelings of joy:
The twin foundation of Yoga: Practice and Letting Go
Association: Associating ॐ with Ishvar
As a reminder, the four keys to practice are:
Deergh kaal: For a long time
Nairantarya: Relentlessly
Satkaar: Internal honesty
Aasevitah: Careful attention
These apply to all of Yoga, and so here as well. The basic idea is that we are trying to re-wire our mental tendencies to what we want them to be, rather than what they have grown to become.
This can be likened to the example of channels in soil. Throughout the course of your life (or lives), your experiences have shaped your mind such that attention automatically flows in certain ways.
For example - perhaps you dislike (dvesha) a certain trait in people. As a result of this tendency, when you meet people, your view of them will be framed by whether or not they have this trait. What’s more, when your mind is idling with nothing to do, your mind will flow in the direction of analyzing the people you recently met or know.
This is true not only for things you dislike, but for any of the five kleshas. For example, if you are in a crowded room, and someone says your name, even softly, your attention will automatically flow in that direction, due to the colouring of asmitaa on the sound-perception of your name.
This is rather similar to the way social media newsfeeds work - the more you click on something, the more similar things will show up, thus shaping your entire reality. In this way, the more attention you pay to a certain thing, the more it will end up colouring your view of the world.
Now in order to shift these unwanted channels to a new channel, as with water in the soil, one most pour their attention on the new channel for a long period of time, with as few breaks as possible. Additionally, putting more devotion and sincerity into the effort, and paying close attention will deepen the channels faster, so that attention starts to automatically flow there.
In addition to this, vairaagya, or dispassion for the existing channels must also be applied so as to weaken the existing tendencies.
Finally, with this practice is easy to fall into the trap of repeating ॐ mindlessly, but actually be thinking of other things.
In order to avoid this mindless repetition, one must be constantly vigilant of other thoughts, letting them go as they arise, and gently bringing the mind back to the repetition of ॐ. The more attention one places on ॐ, the quicker the mind will shift its tendency. Eventually, the mind will automatically start repeating ॐ when it is idling, as opposed to ruminating or searching for the next thing to grab on to.
The second aspect of this practice is association.
Right now in your mind, ॐ may have no association at all, or perhaps a generic association with Yoga, “Hinduism”, or something else. The goal is to associate ॐ with Ishvar. This can be done by bringing your ishta-devataa to mind as you repeat it, perhaps imagining your chosen image, or the attributes of your chosen deity.
Again, Yoga is non-sectarian, and so the chosen image can be from any of the world’s traditions - Jesus Christ, Shiva, Vishnu, Krishna, the attributes of Allah (swt), the attributes of Buddha, Waheguruji, and so on.
A powerful way to make this association deeper is through a systematic use of the senses. As a matter of fact, one can find these tools used in most of the world’s great traditions, with slight surface-level variations.
For example, one can use the sense of sight by keeping a visual reminder (e.g. a post-it note, a statue, a tapestry, a poster, etc.). The sense of smell can be used by lighting incense during a particular time of day, and mentally bringing Ishvar to mind in the form of your ishta-devataa. The sense of hearing can be used by ringing a bell, the sense of touch can be used by lighting a flame and holding the hand over it, and the sense of taste can be used by eating something sweet or with a distinctive flavour. Generally, doing this just prior to meditation is a helpful way to get the mind in a devotional mood, and provides a great opportunity to strengthen the mental associations between particular sense objects, using them as reminders to bring the mind to Ishvar.
If you identify as atheist, it is at this point that you must focus your attention on gaining a logical understanding of Ishvar, and then choosing a form or symbol to represent that understanding. As always, if you have questions before jumping into the practice, do not discard it due to a lack of understanding. Do not hesitate to reach out in the comments section here, by responding to this email, or anonymously at r/EmptyYourCup.
P: I’ve also heard that I must love God. Isn’t a logical understanding enough?
Jogi: Try to think about a time when you were with a group of people, and a cute puppy, a kitten, or a baby walked into the room. What happened?
P: Everyone’s eyes went directly towards the cute one, and they became the center of attention.
Jogi: Did anyone need to put any effort into making that happen?
P: No, it just sort of happened. Effortlessly.
Jogi: Exactly. Love has power over attention. When you love something, attention automatically flows in that direction, without any effort whatsoever. Knowing that the mind works in this way, a shortcut to shifting mental tendencies is to generate feelings of love for Ishvar, through the use of your ishta-devataa. With this love, attention will automatically and effortlessly flow.2
Often, it can be difficult to maintain the practice of mental repetition throughout the day. The mind often wanders, especially if the kleshas are active. In order to combat this, it can be useful to place physical reminders around the house, or wherever you spend most of your day. For example, one can place an idol of their ishta-devataa, or some other symbol such as the name of God. Even something simple like a post-it note with ॐ written on it, placed on your laptop, or on a wall that you often cross can work wonders. You can even try making it the background of your phone or laptop so that you see it regularly. This way, every time you have the urge to distract yourself by picking up a device, there is a visual reminder to replace that tendency with ॐ.
No matter the permutation, the basic idea is that every time you see it, remember to mentally chant ॐ, bringing Ishvar to mind. Eventually, with practice, it will become second nature.
P: Isn’t this just a way of avoiding or suppressing the problems in my life?
Jogi: What do you mean?
P: Every time something negative comes up, you are saying I should just suppress it and chant ॐ loudly. No?
Jogi: Not at all. This is called spiritual bypassing. The problems are not to be ignored. However, the mind is not an effective place to hold thoughts - it simply runs around in circles and causes suffering. Instead, as thoughts arise, if they are important, write them down and work on them when the time is right.
P: Then how should I chant ॐ? How will this help with my rumination?
Jogi: When a thought arises, do not ignore it or suppress it. If you do this, it will simply come back stronger. Rather, acknowledge it, and notice if it is helpful or not. If it is helpful, great. If not, gently let it go and replace it with ॐ. In this way, the idling mind will start to default to ॐ rather than ruminations, and your mental space will be cleared up so that you can use your mind to solve problems rather than sit on them.
P: Ok, I understand the practice, but why should I do it?
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावाश्र्च।Tatah pratyakChetanaAdhigamo’ApiAntaraayaAbhaavaasChaThen [by the repetition of ॐ while bringing the meaning to mind], the inner Consciousness is Understood, and the obstacles (ie. the nine obstacles to Yoga) are [known to be] absent.
- Yoga Sutras, 1.29
Normally, the mind is filled with ruminations - thoughts about all kinds of things, going in circles again and again. The attention is taken up by all kinds of objects, like a turbulent river. This turbulence results in tremendous suffering. The more turbulent the mind is, the harder it is to take a step back and watch it. We tend to take these mental happenings - vrittis - seriously, identifying with them to the point that we forget we are simply the Witness, untouched and unaffected by the goings-on of Prakriti.
This is where this practice becomes helpful. By engineering our mind to take a specific pathway (ie. ॐ), we viscerally see how the mind works, and how our attention moves along paths that we ourselves set up. These paths are our karma, and by repeating ॐ, with an association with Ishvar, we are tilting the mind towards the Realization that the individual is not, in fact, the doer, and the Ishvar is the doer of all actions, and the thinker of all thoughts. This leads to a feeling of peace, where it becomes clear that You are the Purusha - the Pure Consciousness that witnesses the body-mind. Additionally, it becomes viscerally clear that the nine obstacles, even they may be present in the body-mind, do not pertain to, or belong to, You.
This particular method, Ishvarpranidhaan is by far the most powerful of all of Yoga’s various practices, and is a path to Moksha in and of itself. Additionally, it is a prerequisite to samaadhi, the eighth and final limb of Yoga, which cannot be attained without Ishvarpranidhaan in one form or another.
It is likely as a result of the power and simplicity of this practice that it has found expression in popular religion the world over. However, without a proper understanding of Ishvar, it comes with its pitfalls, especially for those who take their personal form too seriously.
The personal form is a gateway - a crutch that one can use while the mind can still not grasp the subtlety of Ishvar as-It-is. It is not to be taken literally, otherwise it becomes an additional identity, strengthening the sense of separateness, and therefore increasing avidya, rather than removing it.
On Kirtan
Aside from the repetition of ॐ, there are several other methods of Ishvarpranidhaan. One excellent example is kirtan.
Have you ever had the experience of having a song stuck in your head? This tendency of the mind to automatically repeat music, without effort, can be used for the effortless practice of Ishvarpranidhaan.
The idea is simple - listen to kirtan, and sing along. Specifically, ensure that in your mind, the subject of the kirtan has an association with your ishta-devataa, or with Ishvar in general. Eventually, you will find that the music and the words are stuck in your head. Then, when the mind is idling, the attention automatically flows towards Ishvar, without any effort on your part.
You can try to put it on in the morning, in the evening, or in a specific place - for example, while you are working, you can put it on headphones, while you are driving, you can play it on repeat. In this way, kirtan will take the place of any non-Ishvar related thoughts in the mind, resulting in feelings of peace, clarity, and joy.
If you are interested in this method, the ISKCON (often referred to as the Hare Krishna movement) has taken this up as a mainstay of their method. Various versions of “Hare Krishna” or “Om Namah Shivaay” are available easily on Spotify, YouTube, and other channels. It need not sound particularly “devotional” or sombre - there is no idea of “purity” or seriousness in this practice. Have fun with it, sing along, and intentionally get the songs stuck in your head so that your inner monologue is transformed into a reminder of the teachings.
The founder of the ISKCON movement in the US, and the great thinker and teacher Srila Prabhupada said,
“I do not wish to take much of your time, but I simply want to impress upon you the importance of chanting Hare Krishna. Try an experiment: Chant Hare Krishna for one week, and see how much spiritual progress you make. We don’t charge anything, so there is no loss. But there is a great deal of profit; that is guaranteed. Therefore please chant Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare.”
This can be extended to Sufi music as well. If you are from a Muslim background, or if the teachings of Islam appeal to you, there is a wide variety of music in the Sufi tradition to choose from. There is an analogue to kirtan for most of the world’s great traditions.
Regardless of tradition, within the principles of Yoga, the practice is exactly the same - get the song stuck in your head, and associate the words with Ishvar. Through the practice, it becomes an inner reminder to bring the mind to Ishvar automatically, reducing rumination, and bringing about peace and joy.
Other methods of Ishvarpranidhaan
चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ॥तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रिय:॥chaturVidhaa bhajante maam janaah sukirtino’Arjunaaarto jigyaasurArthaarthee jnaani cha bharatarshabhateshaam jnaani nityaYukta ekaBhaktirVishishyatePriyo hi jnaanino’tiArthamAham sa cha mam priyahThere are four types of pious people who partake in Me, O Arjun - those in distress, those who seek knowledge, those who seek material gain, and those who Know (Jnaanis).
Amongst these, the highest are the Jnaanis, who partake in Me with focused, ever steadfast attention. I am very dear to them, and they are [very dear] to Me.
- Bhagavad Gita 7.16-17The method of Ishvarpranidhaan we have discussed in this series in of the fourth category mentioned in this verse from the Bhagavad Gita. Specifically, this is Ishvarpranidhaan for those who have an understanding of what Ishvar is, and without any desire for fruit aside from Samaadhi or Moksha.
However, this is not to say that the other types of Ishvarpranidhaan are bad, or not to be practised. There are several levels of this practice, and for many who suffer, the idea of a beneficent and compassionate Ishvar can be a great source of peace, even without a depth of understanding. For such practitioners, some may be curious to learn about the esoteric teachings, while others are content in their faith. Either way, bringing Ishvar to mind - whatever the motivation - is beneficial to the goals of Yoga.
Thus far, we have discussed a number of methods of Ishvarpranidhaan. The following verses offer a systematic breakdown of the order to follow, based on what the individual practitioner may find to be more suited to their current mental state and level of practice:
मय्येव मन आधत्स्व मयि बुद्धिं निवेशय। निवसिष्यसि मय्येव अत ऊर्ध्वं न संशय:॥8॥अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम्। अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय॥9॥अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव। मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥10॥अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रित:। सर्वकर्मफलत्यागं तत: कुरु यतात्मवान् ॥11॥श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते। ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥12॥MayiEva mana aadhasva mayi buddhim niveshaya Nivasishyati mayiEva ata oordhvam na samshayahAtha chittam samaadhaatum na shaknotshi mayi sthiram Abhyaasayogena tato maamIchchhaptum DhananjayaAbhyaase’ApiSamarthoAsi matKarmaParamo bhava MatArthamApi karmaani kurvanSiddhimAvaapsyasiAthaEtadApiShakto’Asi kartum madyoGamAashritah SarvaKarmaPhalaTyaagam tatah kuru yatAatmavaanShreyo hi gyaanamAbhyaasaAjgyaanaaddhyaanam vishishyate DhyaanaatKarmaPhalaTyaagasTyaagaachShantirAnantaramFix your mind on Me (ie. Ishvar), and invest your intellect in Me. In this way, your mind will remain invested in Me.
If you are unable to concentrate on Me, O Arjun, then use the Yoga of repetition, generating a desire for [Knowing] Me.
If your are unsuccessful in the Yoga of repetition [in this way], then perform all your actions for My sake. Performing work in this way, perfection [can be] achieved.
If you are unable to perform your actions for My sake, then give up all the fruits of all your actions, and remain situated in the Self.
Better than repetition is [repetition with] knowledge, better than knowledge is meditation [with repetition and knowledge], better than meditation is the giving up of the fruits of your actions [with repetition, knowledge, and meditation], for peace immediately follows such renunciation.
- Bhagavad Gita, 12.8-12
To summarize this, the aspects of Ishvarpranidhaan as a Niyama are:
Repetition of ॐ.
Understanding of Ishvar.
The fourfold surrender, aka Karma Yoga.
The result of Ishvarpranidhaan
As with all the Niyamas, there is a companion sutra that describes the result in the Yogi who is established in Ishvarpranidhaan.
समाधिसिद्धिरॆश्वरप्रणिधानात् ।SamaadhiSiddhirEshvarPranidhaanaatSamaadhi [results when the Yogi is] established in Ishvarpranidhaan.
- Yoga Sutras, 2.45
Samaadhi is the eighth and final of the eight limbs of Yoga. In essence, it is the ultimate meditative state of complete absorption where all distinctions between subject and object disappear. We will discuss the specifics of Samaadhi in a future article, but for now, this should be sufficient.
Notice, the results of all the other Yamas and Niyamas are worldly achievements. For example, the trust of others, the resolution of enmities in the Yogi’s presence, words turning into reality, and so on. However, with Ishvarpranidhaan, the result is the culmination of all of Yoga - samaadhi.
The reason for this is that samaadhi is not something that you can do as an individual. Rather, it is something that happens to you. All the practitioner can do is create a fertile ground.
This creates the problem of agency - who is it that makes samaadhi happen?
This is where Ishvar comes in. Ishvar Pure Consciousness with the limited adjunct of all of Time, Space, and Causation. Ishvar is the agent of all actions (that is, while the mind insists on assigning an agent). Ishvar is the “it” in “it is raining” - the Great Cause of all causes. And so, since samaadhi is an effect, and the individual is not the cause, if agency must be assigned, it can only be assigned to Ishvar.
By constantly bringing Ishvar to mind, the Yogi realizes - viscerally, not just theoretically - that they are not the doer of their actions, and this results in an automatic surrender to Ishvar. To quote Osho,
“Surrender is not something that you can do. If you do it, it is not surrender, because the doer is there. Surrender is a great understanding that “I am not.””
Until next time:
Practice a mental repetition of ॐ. If it helps you, place physical reminders around your space, or on your devices.
Listen to kirtan and sing along! Don’t take it too seriously, have fun with it.
Take notes on how this practice affects your mood, and general mental rumination.
Next time: Keeping Track: Revisiting the Yamas and Niyamas.
ॐ is more than a representation, and is, in fact, Ishvar itself.
The next question here may be “but I don’t love God - what should I do?”. We will address this in more detail in a future article on the nature of Ananda in Advaita Vedanta.
Before this post, I did not understand Ishvar. The words in this article and the last, along with practicing mental repetition, have really transformed my understanding. It brings to mind Sri Ramakrishna's story about the devout man who understood everything as happening 'by the will of Rama.' I'm so grateful for Empty Your Cup!