Chapter-1, Sutra 36

Patanjali Yogasutra 1.36

विशोका वा ज्योतिष्मती ॥ १.३६॥

"Meditate on the Effulgent Light, which is beyond all sorrow."

In this Sutra, Patanjali introduces the concept of focusing on an Inner Light that is free from sorrow. The term "विशोका"  means "beyond sorrow," and "ज्योतिष्मती" refers to a radiant or effulgent light. This light is not just a physical phenomenon but a metaphor for a State of Consciousness that transcends pain and suffering. By meditating on this Inner Light, practitioners can achieve a state of mental stability and clarity. This practice is suggested as an alternative method to attain the same goal of mental steadiness as other techniques mentioned in the previous sutras.

The concept of an Inner Light is significant in many spiritual traditions. In the context of yoga, this light represents the Pure Consciousness that is untouched by the fluctuations of the mind. When a practitioner focuses on this light, they are essentially aligning themselves with their True Nature, which is beyond the dualities of pleasure and pain. This practice helps in calming the mind and reducing the distractions caused by external circumstances. It is a way to connect with the Inner Self and experience a sense of peace and tranquility.

Meditating on the effulgent light also has practical implications for daily life. It encourages the practitioner to look beyond temporary challenges and focus on the eternal aspect of their Being. This shift in perspective can lead to a more balanced and resilient approach to life's ups and downs. By regularly practicing this meditation, one can cultivate a stable and joyful mind, which is essential for spiritual growth and overall well-being. The light symbolizes hope, clarity, and the ultimate truth that lies within each individual.

Comparison with Similar Verses

Mundaka Upanishad 2.2.10:

दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः।

अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः॥

"The Purusha (Supreme Being) is Divine, formless, and exists both within and without. He is unborn, without breath or mind, pure, and higher than the highest immutable."

Bhagavad Gita 10.11:

तेषामेवानुकम्पार्थमहमज्ञानजं तमः।

नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता॥

"Out of compassion for them, I, dwelling in their hearts, destroy the darkness born of ignorance with the luminous lamp of Knowledge."

Yoga Vashishta 6.1.33:

प्रकाशमात्रसर्वात्मा प्रकाशात्मा प्रकाशकः।

प्रकाशानन्दसन्दोहः प्रकाशः परमेश्वरः॥

"The Supreme Self is the essence of light, the illuminator, and the source of all joy. This light is the Supreme Lord."

These verses from various texts emphasize the concept of an Inner Light or Divine illumination that transcends sorrow and ignorance. They highlight the importance of connecting with this Inner Light to achieve spiritual enlightenment and mental clarity. By meditating on this light, practitioners can overcome the limitations of the physical world and experience a higher state of Consciousness.

Chapter-1, Sutra 35

Patanjali Yogasutra 1.35:

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥ १.३५॥

"When the mind becomes steady by concentrating on a sense object, it leads to stability of the mind."

Patanjali's Yogasutra 1.35 highlights the importance of focusing the mind on sensory experiences to achieve mental stability. This sutra suggests that when the mind is directed towards a specific sensory object, it can help in stabilizing and calming the mind. This practice is particularly useful for those who find it challenging to concentrate during meditation. By focusing on a tangible object, the mind is less likely to wander, thus fostering a state of mental steadiness.

The concept of using sensory experiences as a tool for concentration is rooted in the idea that the mind can be trained to focus on external stimuli to achieve internal calmness. This method is beneficial for beginners in meditation who may struggle with abstract forms of concentration. By engaging the senses, practitioners can gradually train their minds to remain focused, which eventually leads to deeper states of meditation and mental clarity.

In essence, this sutra emphasizes the practical approach to achieving mental stability through sensory concentration. It acknowledges the natural tendency of the mind to be drawn towards sensory objects and leverages this tendency to cultivate a state of steadiness. This approach is a testament to the adaptability and inclusiveness of Patanjali's teachings, providing various methods to suit different practitioners' needs.

Swami Vivekanand says:

"This naturally comes with dharana (concentration). The yogis say, if the mind becomes concentrated on the tip of the nose, one begins to smell, after a few days, wonderful perfumes. If it becomes concentrated at the root of the tongue, one begins to hear sounds; if on the tip of the tongue, one begins to taste wonderful flavours; if on the middle of the tongue, one feels as if he were coming in contact with something. If one concentrates his mind on the palate, he begins to see peculiar things. If a man whose mind is disturbed wants to take up some of these practices of Yoga, yet doubts the truth of them, he will have his doubts set at rest, when, after a little practice, these things come to him, and he will persevere."

Comparison with Similar Verses from Vedic Texts

Katha Upanishad 2.1.1:

ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्।

छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्॥ २.१.१॥

   

"They speak of the eternal Ashvattha tree with its roots above and branches below, whose leaves are the Vedas; he who knows this tree is the knower of the Vedas."

   

This verse from the Katha Upanishad uses the metaphor of a tree to describe the structure of the universe and the importance of Knowledge. Similar to Patanjali's emphasis on sensory concentration, this verse highlights the significance of understanding and focusing on the fundamental truths of existence.

Taittiriya Upanishad 2.1.1:

सत्यं ज्ञानमनन्तं ब्रह्म। यो वेद निहितं गुहायां परमे व्योमन्।

सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चिता॥ २.१.१॥

 

"Brahman is Truth, Knowledge, and Infinity. He who knows that Brahman, hidden in the cave of the heart and in the highest heaven, attains all desires along with the omniscient Brahman."

This verse emphasizes the importance of Inner Knowledge and Realization, akin to Patanjali's focus on internal concentration to achieve mental stability.

Yoga Vashishta 6.1.1:

मन एव मनुष्याणां कारणं बन्धमोक्षयोः।

बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम्॥ ६.१.१॥

"The mind alone is the cause of bondage and liberation for human beings. Attached to sense objects, it leads to bondage; free from sense objects, it leads to liberation."

  

This verse from the Yoga Vashishta aligns closely with Patanjali's teachings, highlighting the dual role of the mind in either binding or liberating an individual based on its focus on sensory objects.

These verses collectively underscore the significance of mental focus and the role of sensory experiences in achieving Higher States of Consciousness, resonating with the teachings of Patanjali's Yogasutra.

Chapter-1, Sutra 34

Patanjali Yogasutra 1.34

(Pranayama)

प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥ १.३४॥

"By expulsion and retention of the breath, the mind is also calmed."

Patanjali's Yogasutra 1.34 emphasizes the practice of Pranayama, specifically the techniques of expelling and retaining the breath. This sutra suggests that controlling the breath can lead to a calm and focused mind. The term "Pracchardana" refers to the expulsion of breath, while "Vidhāraṇa" means retention. Together, these practices help regulate the flow of Prana, the vital life force, which in turn stabilizes the mind. This sutra highlights the interconnectedness of breath and mental states, suggesting that by mastering breath control, one can achieve mental tranquility.

The practice of Pranayama, as described in this sutra, is not merely about physical breath control but also about managing the subtle energy within the body. Prana, often misunderstood as just breath, is the vital energy that sustains life and drives all bodily functions. By practicing Pranayama, one can influence the flow of Prana, thereby affecting the mind and emotions. This sutra underscores the importance of breath regulation in achieving higher states of Consciousness and mental clarity. It is a foundational practice in yoga that prepares the practitioner for deeper meditation and spiritual experiences.

In the broader context of the Yogasutras, this verse is part of the Samadhi Pada, which deals with the aims and practices of yoga. Pranayama is one of the eight limbs of yoga (Ashtanga Yoga) and is considered essential for preparing the mind for meditation. By calming the mind through breath control, practitioners can overcome distractions and achieve a state of inner peace. This sutra serves as a reminder that the mind and breath are deeply interconnected, and mastering one can lead to mastery over the other. It encourages practitioners to explore the profound effects of Pranayama on their mental and spiritual well-being.

Swami Vivekanand says:

"The word used is Prana. Prana is not exactly breath. It is the name for the energy that is in the universe. Whatever you see in the universe, whatever moves or works, or has life, is a manifestation of this Prana. The sum total of the energy displayed in the universe is called Prana. This Prana, before a cycle begins, remains in an almost motionless state, and when the cycle begins, this Prana begins to manifest itself. It is this Prana that is manifested as motion, as the nervous motion in human beings or animals, and the same Prana is manifesting as thought, and so on. The whole universe is a combination of Prana and Akasa; so is the human body. Out of Akasa you get the different materials that you feel, and see, and out of Prana all the various forces. Now this throwing out and restraining the Prana is what is called Pranayama. Yogis consider that there are three main currents of this Prana in the human body. One they call Ida, another Pingala, and the third Susumna. Pingala, according to them, is on the right side of the spinal column, and the Ida is on the left side, and in the middle of this spinal column is the Susumna, a vacant channel. Ida and Pingala, according to them, are the currents working in every man, and through these currents, we are performing all the functions of life. Susumna is present in all, as a possibility; but it works only in the yogi."

Comparison with Similar Verses from Vedic Texts

Bhagavad Gita 6.11-12:

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।

नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्॥ ६.११॥

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः।

उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये॥ ६.१२॥

"In a clean spot, having established a firm seat of his own, neither too high nor too low, made of a cloth, a skin, and Kusha grass, one should practice yoga for the purification of the self, with the mind concentrated and the functions of the mind and senses controlled."

Mundaka Upanishad 2.2.4:

सत्येन लभ्यस्तपसा ह्येष आत्मा

सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम्।

अन्तःशरीरे ज्योतिरमयो हि शुभ्रो

यं पश्यन्ति यतयः क्षीणदोषाः॥ २.२.४॥

"This self can be attained by truth, by austerity, by correct knowledge, and by constant practice of chastity. Within the body, pure and resplendent, it is seen by the sages whose imperfections have been removed."

Yoga Vashishta 6.1.32:

मन एव मनुष्याणां कारणं बन्धमोक्षयोः।

बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम्॥ ६.१.३२॥

"The mind alone is the cause of bondage and liberation for human beings. Attached to sense objects, it leads to bondage; free from sense objects, it leads to liberation."

These verses from the Bhagavad Gita, Mundaka Upanishad, and Yoga Vashishta emphasize the importance of mental control, purity, and detachment, which align with the principles of Pranayama and mental tranquility discussed in Patanjali Yogasutra 1.34. They collectively highlight the significance of inner discipline and breath control in achieving spiritual growth and mental peace.

Chapter-1, Sutra 33

Patanjali Yogasutra 1.33:

मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् ॥ १.३३॥

"By cultivating attitudes of friendliness towards the happy, compassion for the unhappy, delight in the virtuous, and equanimity towards the non-virtuous, the mind becomes serene."

Patanjali's Yogasutra 1.33 emphasizes the importance of maintaining a balanced and serene mind through specific attitudes towards different types of people and situations. The Sutra suggests that by adopting friendliness (maitri) towards those who are happy, we can share in their joy without envy. Compassion (karuna) towards those who are suffering helps us to connect with their pain and offer support, fostering a sense of empathy and kindness.

Delight (mudita) in the virtuous encourages us to appreciate and celebrate the goodness in others, reinforcing positive behavior and creating a supportive community. Equanimity (upeksha) towards the non-virtuous allows us to remain unaffected by negativity and maintain our inner peace. This attitude helps us to avoid getting entangled in the faults of others and keeps our mind clear and focused.

Overall, these attitudes contribute to a state of mental clarity and tranquility (chittaprasadanam). By practicing these virtues, we can navigate life's ups and downs with a calm and composed mind, leading to a more harmonious and fulfilling existence.

Swami Vivekanand says:

"We must have these four sorts of ideas. We must have friendship for all; we must be merciful towards those that are in misery; when people are happy we ought to be happy, and to the wicked we must be indifferent. So with all subjects that come before us. If the subject is a good one, we shall feel friendly towards it; if the subject of thought is one that is miserable, we must be merciful towards the subject. If it is good, we must be glad, if it is evil we must be indifferent. These attitudes of the mind towards the different subjects that come before it will make the mind peaceful."

Comparison with Similar Verses from Vedic Texts

Bhagavad Gita 12.13-14

अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च |

निर्ममो निरहङ्कार: समदु:खसुख: क्षमी ||13||

सन्तुष्ट: सततं योगी यतात्मा दृढनिश्चय: |

मय्यर्पितमनोबुद्धिर्यो मद्भक्त: स मे प्रिय: ||14||

"Those devotees are very dear to Me who are free from malice toward all living beings, who are friendly, and compassionate. They are free from attachment to possessions and egotism, equipoised in happiness and distress, and ever-forgiving. They are ever-content, steadily united with Me in Devotion, self-controlled, of firm resolve, and dedicated to Me in mind and intellect."

Mundaka Upanishad 3.1.5

सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम्। अन्तःशरीरे ज्योतिरमयो हि शुभ्रो यं पश्यन्ति यतयः क्षीणदोषाः॥ ३.१.५॥

"The Self is attained through Truth, austerity, right knowledge, and constant practice of chastity. Within the body, the Self, which is full of light and pure, is seen by the sages who have no imperfections."

Yoga Vashishta 6.1.32

 वसुधैव कुटुम्बकम्॥ ६.१.३२॥

"The world is one family."

These verses from the Bhagavad Gita, Mundaka Upanishad, and Yoga Vashishta echo the themes of compassion, equanimity, and universal brotherhood found in Patanjali's Yogasutra 1.33. They emphasize the importance of maintaining a balanced mind and a compassionate heart towards all beings, which ultimately leads to inner peace and spiritual growth.

Chapter-1, Sutra 32

Patanjali Yogasutra 1.32

तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥ १.३२॥

"To remedy this (distractions), the practice of focus on one subject should be made."

Patanjali's Yogasutra 1.32 emphasizes the importance of focusing on a single principle or object to overcome distractions and obstacles in the path of yoga. This sutra suggests that by concentrating on one truth or principle, the mind can be steadied and purified, leading to a more profound state of meditation and Self-Realization.

Patanjali is addressing the common challenges faced by practitioners of yoga, such as mental distractions and disturbances. These obstacles can hinder progress and make it difficult to achieve a state of inner peace and concentration. By recommending the practice of focusing on a single principle, Patanjali provides a practical solution to these challenges. This focused practice helps in channeling the mind's energy towards a specific goal, reducing the impact of distractions.

In this next Sutra, we delve into the concept of "ekatattva" or "one principle." This principle can vary depending on the individual's inclination and spiritual path. It could be a mantra, a deity, a philosophical concept, or even the breath. The key is to choose something that resonates deeply with the practitioner and can serve as a stable anchor for the mind. By repeatedly bringing the mind back to this chosen focus, the practitioner cultivates a habit of one pointedness, which gradually strengthens the mind's ability to remain undisturbed by external or internal distractions.

The consistent focus on one principle not only aids in overcoming immediate distractions but also fosters a deeper connection with the chosen object of concentration. Over time, this practice can lead to a state of absorption or "samadhi," where the practitioner experiences a profound sense of unity with the object of focus. This state of samadhi is considered a significant milestone on the path to Self-Realization and spiritual enlightenment. Thus, Patanjali's advice in this sutra is both practical and profound, offering a clear method to navigate the challenges of the yogic journey.

Comparison with Similar Verses from Vedic Texts

Rigveda 10.90.1

सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात्। स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम्॥

"The Purusha (Cosmic Being) has a thousand heads, a thousand eyes, and a thousand feet. He pervades the earth on all sides and extends beyond it by ten fingers' breadth."

Mundaka Upanishad 2.2.2

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते। तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति॥

"Two birds, inseparable companions, perch on the same tree. One eats the sweet fruit, the other looks on without eating."

Bhagavad Gita 6.19

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥

"As a lamp in a windless place does not flicker, so is the comparison for a yogi whose mind is controlled and who practices union with the Self."

These verses from the Vedic texts emphasize the importance of focus, unity, and the interconnectedness of all beings, resonating with the essence of Patanjali's advice on concentrating on a single principle to overcome distractions and achieve spiritual growth.

Chapter-1, Sutra 31

Patanjali Yogasutra 1.31

दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः ॥ १.३१॥

"Grief, mental distress, tremor of the body, and irregular breathing accompany the distractions of the mind."

Patanjali's Yogasutra 1.31 highlights the physical and mental symptoms that arise when the mind is distracted or disturbed. The verse lists four specific symptoms: grief (duḥkha), mental distress (daurmanasya), tremor of the body (aṅgamejayatva), and irregular breathing (śvāsa-praśvāsa). These symptoms are indicative of a mind that is not in a state of concentration or focus. When the mind is scattered, it affects both the mental and physical state of an individual, leading to these disturbances.

The verse emphasizes the interconnectedness of the mind and body. When the mind is agitated, it manifests physically through tremors and irregular breathing. This highlights the importance of mental stability and concentration in achieving overall well-being. The practice of yoga aims to bring the mind to a state of calm and focus, thereby alleviating these symptoms. By understanding and addressing the root cause of these disturbances, one can work towards achieving a balanced and harmonious state of being.

Swami Vivekanand says:

"Concentration will bring perfect repose to mind and body every time it is practised. When the practice has been misdirected, or not controlled enough, these disturbances come. Repetition of Om and self-surrender to the Lord will strengthen the mind, and bring fresh energy. The nervous shakings will come to almost everyone. Do not mind them at all, but keep on practising. Practice will cure them, and make the seat firm."

In the broader context of the Yogasutras, this verse serves as a reminder of the obstacles that practitioners may face on their journey towards Self-Realization. It underscores the importance of consistent practice to overcome these challenges. By recognizing these symptoms as signs of distraction, practitioners can take proactive steps to restore their focus and continue their path towards spiritual growth.

Comparison with Similar Verses from Vedic Texts

Bhagavad Gita 6.34

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम् ।  

तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ६.३४ ॥

"For the mind is restless, turbulent, obstinate, and very strong, O Krishna, and to subdue it, I think, is more difficult than controlling the wind."

This verse from the Bhagavad Gita echoes the challenges of controlling the mind, similar to the distractions mentioned in Yogasutra 1.31. It emphasizes the difficulty of mastering the mind, comparing it to the near-impossible task of controlling the wind.

Mundaka Upanishad 3.2.4

न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा ।  

ज्ञानप्रसादेन विशुद्धसत्त्वः ततो पश्यते निष्कलं ध्यायमानः ॥ ३.२.४ ॥

"The Self cannot be known through study of the scriptures, nor through intellect, nor through hearing learned discourses. It can be attained only by those whom the Self chooses. To such a one, the Self reveals its True Nature."

This verse from the Mundaka Upanishad highlights the importance of purity and Grace in attaining Self-Realization. It aligns with the idea in Yogasutra 1.31 that distractions and disturbances must be overcome to achieve a Higher State of Consciousness.

Yoga Vashishta 6.1.32

मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।  

बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम् ॥ ६.१.३२ ॥

"The mind alone is the cause of bondage and liberation for human beings. Attached to objects, it leads to bondage; free from objects, it leads to liberation."

This verse from the Yoga Vashishta emphasizes the role of the mind in achieving Realization. It resonates with the message of Yogasutra 1.31, highlighting the need to overcome mental distractions and attachments to attain freedom and peace.

These verses collectively underscore the significance of mastering the mind to overcome distractions and achieve spiritual growth, aligning with the teachings of Patanjali's Yogasutra.

Chapter-1, Sutra 30

Patanjali Yogasutra 1.30

(Obstacles for a Yogi)

व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः

"Disease, mental laziness, doubt, carelessness, laziness, non-abstention, false perception, failure to attain stages of practice, and instability are the distractions of the mind and obstacles."

Patanjali's Yogasutra 1.30 outlines nine obstacles that hinder the progress of a yogi on the path to achieving a state of samadhi. These obstacles are not just physical but also mental and emotional. The first obstacle, disease (vyadhi), refers to physical ailments that can disrupt one's practice. Mental laziness (styana) and doubt (samshaya) are psychological barriers that prevent the practitioner from fully committing to their practice. Carelessness (pramada) and laziness (alasya) further contribute to a lack of discipline and consistency.

The next set of obstacles includes non-abstention (avirati), which refers to the inability to withdraw from sensory pleasures and distractions. False perception (bhranti-darshana) involves misinterpretations and illusions that can lead one astray. Failure to attain stages of practice (alabdha-bhumikatva) and instability (anavasthitatva) highlight the difficulties in progressing through the stages of yoga and maintaining the achieved state. These obstacles collectively cause distractions of the mind (chitta-vikshepa), making it challenging to achieve and sustain a meditative state.

Understanding these obstacles is crucial for any practitioner of yoga. Recognizing and addressing these barriers can help in developing a more focused and disciplined practice. Patanjali emphasizes that overcoming these obstacles requires consistent effort, self-awareness, and dedication. By identifying these hindrances, practitioners can work towards mitigating their effects and progressing on their spiritual journey.

Comparison with Similar Verses from Vedic Texts

Rigveda 10.129.4:

न मृत्युरासीदमृतं न तर्हि न रात्र्या अह्न आसीत्प्रकेतः। आनीदवातं स्वधया तदेकं तस्माद्धान्यन्न परः किं चनास॥

"There was neither death nor immortality then. There was no distinction of day or night. That One breathed, windless, by its own impulse. Other than that, there was nothing beyond."

Bhagavad Gita 6.5:

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥

"One must elevate, not degrade, oneself by one's own mind. The mind is the friend of the conditioned soul, and his enemy as well."

Mundaka Upanishad 3.2.4:

न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा। ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः॥

"That (Brahman) is not grasped by the eye, nor by speech, nor by other senses, nor by austerities, nor by rituals. But when one's intellect is purified by the light of Knowledge, then, by meditation, one sees that indivisible Self."

These verses from the Vedic texts emphasize the importance of overcoming mental and physical obstacles to achieve higher states of Consciousness. They align with Patanjali's teachings by highlighting the necessity of self-discipline, mental clarity, and the pursuit of Spiritual Knowledge.