yathā-bhimata-dhyanād-vā
Or by meditation (fixing the mind) upon anything suitable for yoga,
according to one's choice the mind becomes stable. So just as a reminder,
what is being discussed here and the previous verses, and this being the last
one in this section, was ways in which the mind can become stabilized. The
mind being seen by the great transcendentalist Patañjali here, as
being principally an enemy, in that when it is unrestrained it simply contributes
to the ongoing and continuous cycle; being bound to the cycle of repeated
birth and death. And the need to bring the mind under control, to stabilize it,
and to fix it on that which is transcendental, is the focus of the
practice of someone who is undertaking a yogic practice. So in his commentary,
Vyāsa says whatever is considered suitable for the purpose of yoga, can be
contemplated upon. If one can get the mind stabilized there, one can get
stability elsewhere also. So, many say that the object of the previous sūtras
in this group, is to simply bring stability to the mind, so that having
acquired this ability, it can be applied for spiritual meditative practice.
And while this may be the case, at least to a certain extent...in a limited degree,
it will be the actual absorption of the mind in that which is transcendental
which will lead to samādhi. To simply see this as almost like an exercise in
a gymnasium, where one will work the mind muscles to bring it to a fixed point, and
then to try and begin engaging in that which is transcendental - this is a
very arduous and extremely difficult path, and will in all likelihood be
unsuccessful. The need from the very beginning to have the mind absorbed in
that which is spiritual or transcendental is really important,
and actually foundational to being able to advance spiritually. So the objects
that are purely spiritual, that the mind can focus upon, are first the ātmā - the
spiritual living being; oneself. The next one, would be Brahman - the limitless ocean
of spiritual effulgence; the Brahmajyoti, which is a feature of the highest
truth... of the Absolute Truth. The second... or the third one here, which is also
the second aspect of...or feature of, the Absolute Truth, which is Paramātma -
the Supreme Soul or Īśvara, sitting within the heart of all living beings,
and was the principal focus of meditation for yogis since time
immemorial. And then the fourth item,
which is the third in the three aspects of the Absolute Truth, is Bhāgavan. This
is also Īśvara, but manifesting different characteristics than the
Paramātma - the Supersoul residing within the heart of all living beings. And it is
anything that is connected with this Highest Truth - and specifically here I'm
referencing Bhāgavan - that one is able to become absorbed in limitless
spiritual activity, spiritual focus, spiritual thought and meditation, that
will draw one increasingly deeper and deeper into the transcendental or spiritual
world, and a world of great and wonderful spiritual experience. Absorption in that
which is material to the exclusion of that which is spiritual, it cannot loosen
the tight knot of material entanglement, or the influence of the false ego - the
ahaṇkāra, and the mind will remain under the influence of the three guṇas -
the three qualities, or the three modes of material nature. This statement that
I've made really needs to be understood, and one can take a great deal of time
and over time to frequently revisit this point, reflecting and meditating upon it
in order to be properly guided towards the actual goal of
self-realization and God-realization. So I'll just repeat it... I'll put it on
the screen here: "Absorption in that which is material, to the exclusion of
that which is spiritual, cannot loosen the tight knot of material entanglement
or the influence of the false-ego (the ahaṇkāra), and the mind will remain under
the influence of the tri-guṇas." This is why I mentioned at the beginning of
this commentary, that it is not that one can use any material object or any
aspect of material energy alone and to the exclusion of that which is
spiritual, and make that the focus of one's meditation. It is true that one can
do it, and it may strengthen the capacity to hold the mind in some focus, but it
will not loosen the tight knot of material entanglement; it will not purify
the living being from the terrible influence of the false ego - this
ahaṇkāra. So a transcendental object is not just
essential...necessary, rather, but it is essential. So in one of the previous
sūtras - number seventeen, in the first pāda, it states: "When concentration (samādhi) is
reached gradually with the help of deliberation on gross forms, then
reflection on subtle objects, then a state of blissfulness
and finally awareness of one's true individuality which is called
Samprajñāta samadhi." So here, the concentration upon the material energy
that's mentioned, was part of a flow leading one towards the vision of one's
own spiritual existence. So what is being spoken of here in this sūtra that I've
just mentioned, and the one that we're commenting on now,
it's not simply a fixing of the mind upon the material energy. That, is
actually what material existence is defined by; material existence as the
total fixation of the mind upon that which is material, and this is how we
define material existence. So trying to become increasingly pointed
in one's focus upon material existence, does not bring about a change of
consciousness. So it is really important to not misunderstand this sūtra: "Or by
meditation (fixing the mind) upon anything suitable for yoga, according to
one's choice, the mind becomes stable." So he's clearly letting us know there are
choices available to the sādhaka - the aspirant on the path here of yoga; the
practitioner of sadhana. But these choices, they do not include material
activities, material desires, material objects. This cannot bring about a
transcendental experience. Thank you very much.