To prevent these distractions and their accompaniments it is necessary that we should practise concentration on one truth. Vācaspati says that this one truth on which the mind should be settled and fixed is Īśvara, and Rāmānanda Sarasvatī and Nārāyaṇa Tīrtha agree with him. Vijñāna Bhikshu, however, says that one truth means any object, gross or fine, and Bhoja supports Vijñāna Bhikshu, staying that here “one truth” might mean any desirable object. Abhyāsa means the steadiness of the mind in one state and not complete absence of any state; for the Bhāshyakāra himself has said in the samāpattisūtra, that samprajñāta trance comes after this steadiness. As we shall see later, it means nothing but the application of the five means, śraddhā, vīrya, smṛti, samādhi and prajñā; it is an endeavour to settle the mind on one state, and as such does not differ from the application of the five means of Yoga with a view to settle and steady the mind (_Yoga-vārttika_, I. 13). This effort becomes firmly rooted, being well attended to for a long time without interruption and with devotion. Now it does not matter very much whether this one truth is Īśvara or any other object; for the true principle of Yoga is the setting of the mind on one truth, principle or object. But for an ordinary man this is no easy matter; for in order to be successful the mind must be equipped with śraddhā or faith—the firm conviction of the Yogin in the course that he adopts. This keeps the mind steady, pleased, calm and free from doubts of any kind, so that the Yogin may proceed to the realisation of his object without any vacillation. Unless a man has a firm hold on the course that he pursues, all the steadiness that he may acquire will constantly be threatened with the danger of a sudden collapse. It will be seen that vairāgya or desirelessness is only the negative aspect of this śraddhā. For by it the mind is restrained from the objects of sense, with an aversion or dislike towards the objects of sensual pleasure and worldly desires; this aversion towards worldly joys is only the other aspect of the faith of the mind and the calmness of its currents (_cittaprasāda_) towards right knowledge and absolute freedom. So it is said that the vairāgya is the effect of śraddhā and its product (_Yoga-vārttika_, I. 20). In order to make a person suitable for Yoga, vairāgya represents the cessation of the mind from the objects of sense and their so-called pleasures, and śraddhā means the positive faith of the mind in the path of Yoga that one adopts, and the right aspiration towards attaining the highest goal of absolute freedom.