smṛti pariśuddhau svarūpa-śūnyevārtha- mātra-nirbhāsā nir-vitarkā When
the memory is completely cleared, the mind seems as if devoid of its own
nature. Then, only the object on which it is contemplating remains illuminated.
This type of engrossment is called nirvitarkā samāpatti.
So before commenting on this verse, I would just like to mention the pariśuddhau...
that this word is actually made of two words: 'pari' meaning completely and
'śuddha'; śuddha - generally it means pure or clean, but it can also mean clear
as it does here. So the objective of meditation or spiritual cultivation, is
to discover my true and eternal spiritual identity. The practice of yoga
is inseparable from the attempt to not only control, but to become free from the
effect and influence of the mind, and the role that it plays in blinding me to
spiritual truth. So that's quite a heavy statement: 'the mind blinds me to
spiritual truth'. Of course we're reminded of the famous verse from the Bhagavad-
gīta - how the mind can be considered one's greatest friend, if it is
tethered, or controlled, or bridled, and how an uncontrolled mind is one's
greatest enemy. So the object of this engrossment is to become... or rather
the objective of meditation and spiritual practice is to become fixed in
that which is transcendental. And this means that when we are to become
fixed in that which is transcendental, the mind should not be interfering by
placing or overlaying any filter, or materially contaminated layer, onto the
transcendental object of meditation. This is kind of very much like if I am
sitting looking at a particular object, and there is some filter in front of me -
in between myself, my eyes, and the object. According to the nature of
the filter, my perception of the object is going to change. If it's different
colored filters for instance, then I will see the object differently - the color
will be different; if the nature of the filter is like a
distorting lens, then it distorts the shape or the size of the object, and so
my perception of it is very much influenced by the nature of the filter.
The desire of the transcendentalist is to be able to perceive spiritual reality,
and in order to do that, the mind, which has this distorting or contaminating
influence or effect, should not be doing that - should not be getting in the
way. So the reality is, that the material covering of the self, or the
consciousness, prevents the true self from experiencing its actual
or real identity. So what we're speaking of here, is a
problem of consciousness becoming corrupted or polluted, and thereby
perpetuating material existence.
In the materially conditioned state, the mind plays a prominent and very
dominant role, and according to the nature of how the mind has been affected
or influenced, particularly by the modes of nature -
sāttva, rajas, tamas; particularly with rajas and tamas, the mind becomes filled
with desires. One experiences different types of emotions and feelings, which
then produce resultant decisions and actions that then perpetually bind the
living being to the material world. So the yoga process is very much about how
to become free from the influence...the controlling influence of the mind.
So when examining this verse, this idea will become increasingly clear,
however the method being taught here is one that is, as I mentioned in the
previous verse, incredibly difficult for a common person to do. That should
not be a demotivation, since Patañjali himself has provided an alternative
process, as mentioned in the twenty-third sūtra. And this is something that we will cover
later, particularly in the next chapter or pāda. So in relation to this particular
verse, Vyāsa in his commentary, he states the following: "When, however, the
memory of the conventional meaning of words disappears,
the knowledge gained through samādhi becomes free from Vikalpa contained in
the ideas formed through verbal instruction or inference." So we'll just
take that part of things first.The important point is that, it becomes
impossible to see things with clarity; to understand the true nature of things, if
we are being influenced or experiencing what is called Vikalpa. Vikalpa is a
form of delusion, and this plays a critically important part in the binding
of the living being to material existence. We'll give some examples
of that a little bit later, although I could mention it here - the example of
family. We build tremendous attachment to mother, father, a husband, a wife, children,
friends, relatives, in this particular lifetime, and yet, at the moment of death,
all of that is instantly left behind. And when the living being enters another
body, they develop a new series or set of relationships, which now overwhelm them.
And there is complete and utter abandonment and forgetfulness of all
past relationships and connections, and the idea of family and things, that we
considered to be so important. Vikalpa plays a huge role in this
process. And so here, Vyāsa is speaking of how,
when a yogi comes to perceive things in truth, and these filters that the mind
places between the living being and the objects of focus or meditation, or
perception even; when one sees things in truth, then one gains a special type
of knowledge. Now continuing: "The true nature of the object contemplated upon
is then revealed and this state is called Nirvitarka Samāpatti or
engrossment free from verbal thinking." So that's quite a... the reason I showed this
to you, is because it's quite a concise description of what this verse is
actually laying out. Professor Edwin Bryant, in a commentary that he has made,
he states that: "Nirvitarka means the non-conceptual or, perhaps more
accurately, superconceptual." That's an incredibly observant statement,
because this process nirvitarka, means seeing things without any material or
mental constructs interfering with that perception. He says: "This occurs when the
yogi's citta has been purged of any memory awareness of what the object is
and what it is called. In other words, no saṁskāric imprints
pertaining to cow active on any subconscious or intuitive level
whatsoever." So of course this is referencing this capacity to see
something as it actually is, free from any of the conditioned ideas, memories,
experiences, so-called knowledge, that we have gained about something from the
past. The word 'vitarkā', is quite interesting. It actually references the
association of words and thinking, but it is most commonly used in
reference to speculative thinking, and 'nir' means' without'. And so 'nir-vitarkā'
means the clear observation of something, or engrossment...the contemplation upon
something free from any speculative ideas; any baggage that came from past
memories or association. It means to see things with absolute clarity...the
real nature of something. So from this samādhi arises actually what's
considered a special kind of knowledge or prajñā,
which is considered direct perception. But when I say direct perception, we're
not talking about sensual. It's non sensual perception; it's not perception
that comes from the...because of the eyes, or the ears, or the tongue, the skin, the
nose. This perception is an internal perception of what is actually
real - the true nature of an object. And this is a form of actual
realization; it is a transcendental experience, where the
living being is beginning to perceive the reality of things, free from all
forms of influence of the mind and conditioning. So Vyāsa states in this
regard, in this verse, that: "This is the truest perception and it is the root of
inference and testimony which is derived from it." So you might recall that in the seventh
sūtra in this pāda...in the first pāda, there was a verse: "The sources of correct
understanding are direct perception, inference, and the words (written or
spoken) of authorities." So here Vyāsa is stating, that when one
has this actual experience - the realization of the truth of particular
subjects... or objects rather, that this direct and real perception is more
important than the knowledge gained from inference, or even from the hearing of
authorities. And the reason that this is stated, and why this is true, is even when
somebody that has attained the highest spiritual realization, or Śāstra -
what's considered the word of God, isn't
the highest authoritative teachings. In a state of not being self-realized,
we will be placing always, that filter that is primarily the mind, and its
storehouse of experience and perceptions, and different things;
we will be placing that in between the truth that is being presented, and our
own self, and this has a distorting effect. And so personal experience,
meaning personal realization, is considered actually very important for
the sincere traveler on the spiritual path, to come to have these experiences
and realizations for oneself. And it makes the progress in one's spiritual
journey so much more...it accelerates the spiritual journey; the speed at which
one approaches the final goal. So through this type of meditation... I mean its purpose
was that, by this process one comes to practically realize and actually
experience, how these ideas - the concept of home, and family, and wealth, etc. - they
are simply mental constructs whose underpinnings are simply a combination
of gross material elements and subtle material energies, and that they have no
factual and eternal connection to myself, the ātman.
So this was the purpose for undertaking... this was why one undertook this journey and
went through these processes, was to awaken the reality of my own spiritual
existence; my re-establishing a connection with Īśvara, and beginning to
experience a whole other and wonderful spiritual reality. Thank you very much.