tat-pratiṣedhārtham-eka-tattvābhyāsaḥ
These distractions can be counteracted by the practice of concentration upon a
single truth or reality.
So Patañjali, earlier in the twelfth sūtra in this pāda, stated that, "These states of
mental fluctuation (vṛtti) cease by practice and by detachment." So he
mentions the characteristics of such "practice” (abhyāsa) in the verses that then
followed, but here in this particular verse, he defines the specific nature of
such practice as being, "concentration upon a single truth or reality." However
in the very pithy nature of sūtra writing, Patañjali does not name or
elaborate on what that "single truth" is in this particular sūtra, and of course
that opens the door for many people to speculate about what that is. But knowing
the context...or rather, within the context of everything else that has been stated,
we know that truth (tattva) must be transcendental in nature,
and it cannot be material. So two of the characteristics of
that which is spiritual or transcendental is that, 1) it
must be eternal, and 2) that it should not be subject to change, ever.
When we consider those criteria in relation to the material energy, the
material energy in all its forms manifests the characteristics of
temporariness and of change - constant change.Therefore,
meditation upon the material energy, as previously discussed...when it ever
happened it was for the purpose of discovering the nature of the self,
because of the contrasting natures of material and spiritual existence. So if
you recall, there were previous mentions... contemplation upon the buddhis, the mahat-tattva -
the different aspects or manifestations of this material energy.
So material delusion is really founded upon the principle of considering the
body, or that which is temporary and subject to change, as being the self - who
I am - which is eternal and changeless. The self is eternal and it is changeless,
but the body is not. So meditation upon the material energy, can therefore assist
in an awareness of the ātmā or puruṣa and its nature, but this meditation is
not the topmost pure transcendental absorption. Within some different yoga
processes...within a Sāṅkhya yoga process for instance, there is often a reference
to a specific term meaning 'not that.' So in this type of reflection one considers
different things, and considers whether that is me... like for example, when
one considers the body to be the self, which is the overwhelming illusion
that is experienced by almost all living beings. If I was to have a limb amputated
there would be a recognition that 'I' still exist.
It's not like now only 80% of me, or 85% of me exists - that I've become less. No, I'm
still whole. And so in this way the yogis would even meditate upon their
different limbs, the different sense organs and consider this did not...if it was
no longer attached to this body would I still exist? And their answer would be
yes, I do still exist. And so in this way they would draw the conclusion that the
body is not the self. So any reflection upon the material energy was
generally done as part of a meditation to discover the distinction between
myself - the pure spiritual being, and the nature of the material energy. The idea
of so-called meditation upon a beautiful sunset or an amazing natural landscape
is not actually or factually a spiritual undertaking, if it is devoid of a link
to the ātmā or the paramātma. There is... the absorption in things that are
beautiful and natural, and peaceful...what they do, is help the living being become
more influenced by what is called sattva guna - the mode of goodness. And that is
why people feel a great deal of peacefulness and even happiness in these
forms or types of meditation. But that peacefulness that they're experiencing,
or happiness, is not purely transcendental, and it's very much in
what is called the mode of goodness. In the yoga system, one was actually advised
to seek to become free from the influence of rajas and tamas - of passion
and ignorance - and to be more situated in the mode of goodness, where one can
actually experience a very deep sense of peace and happiness, as I mentioned. But
what it does is sets up the living entity...it puts you in an environment or
a state of consciousness where you become more inclined towards that which
is transcendental. Whereas when one is more influenced by
the modes of passion and ignorance, one is not generally very inclined in those
states towards a transcendental absorption. One tends to become more
absorbed in that which is temporary; that which is material.
So apart from meditation upon the ātma or paramātma,
it is meditation upon the parampuruṣa - the Supreme puruṣa, or Īśvara, that best
fits the instruction of this sūtra. And it is the intent of Patañjali, given his two
statements in the previous ślokas - twenty-seven and twenty-eight, where he had stated: "The
transcendental sound personifying Him is AUṀ.” And this is in reference to Īśvara.
And then: "That sound AUṀ should be recited repeatedly and meditated upon
contemplating its meaning." So contemplating its meaning, means to
contemplate the characteristics, the qualities, and the nature of this Divine
Personality - Īśvara, who is the puruṣa-viśeṣa; who is the special puruṣa
unlike all other puruṣas. So the conclusive Vedic teachings (siddhānta)
on this matter, deal with the nature of the ultimate
reality as being Īśvara, and all of His manifest spiritual
energies - that is, the puruṣa or ātma is included within the vast
spiritual energies of Īśvara. So if someone asks why Patañjali is
not more specific here, we should understand that this sūtra is very
consistent with the very pithy nature of sūtra writing as a genre, where
things are expressed in a very concise and brief way. But we should also
consider the fact that Patañjali was writing for
a knowledgeable audience, who were steeped... I mean really steeped, in the
vast ocean of Vedic truth. And this is evidenced by... as we stated before, his use
of naming just one item in a list, and then going 'etcetera,' or when he mentions... for
instance, in one place there are five things, but then he does not actually
name them, was because these things were commonly known. And so it is
within this context, that this reference to a single truth or ultimate reality
actually references the highest spiritual reality, which is Īśvara.
Thank you very much.