This fabric global is a global of duality – at one second we are subjected to the heat of the summer season and at the following moment the cold of wintry weather. Or at one second we’re glad and at the following second distressed. At one second venerated, at the following dishonored. Inside the material global of duality, it's far not possible to understand one thing with out information its contrary. It isn't always feasible to recognize what honor is except i recognize dishonor. Further, i can not understand what misery is if i have in no way tasted happiness. Nor can i recognize what happiness is unless i have tasted misery. One has to transcend such dualities, however as long as this body is right here these dualities will be here also. Insofar as one strives to get out of physical conceptions – no longer out of the body however out of bodily conceptions – one has to learn how to tolerate such dualities. Inside the 2nd bankruptcy of bhagavad-gītā okayṛṣṇa informs arjuna that the duality of distress and happiness is because of the body by myself. It’s like a skin disease, or skin itch. Just because there may be itching, one should not be mad after it to scratch it. We must no longer go mad or surrender our responsibility simply due to the fact mosquitoes chew us. There are so many dualities one has to tolerate, however if the mind is fixed in kṛṣṇa consciousness, all these dualities will seem insignificant.
How is it you may tolerate such dualities?
Jñāna-vijñāna-tṛptātmāKūṭa-stho vijitendriyaḥYukta ity ucyate yogīSama-loṣṭrāśma-okayāñcanaḥ
“a person is said to be installed in self-awareness and is called a yogī (or mystic) whilst he's completely glad through virtue of acquired information and attention. Such someone is located in transcendence and is self-controlled. He sees the entirety – whether or not it's pebbles, stones or gold – as the same.” (bg. 6.Eight) jñāna means theoretical information, and vijñāna refers to sensible expertise. For example, a technology pupil has to observe theoretical scientific conceptions in addition to carried out technological know-how. Theoretical information on my own will now not assist. One has to be able to additionally practice this information. Similarly, in yoga one should have now not most effective theoretical understanding but practical knowledge. Sincerely information “i am now not this body” and on the equal time acting in a nonsensical way will no longer assist. There are so many societies where the contributors significantly discuss vedānta philosophy at the same time as smoking and ingesting and taking part in a sensual life. It'll now not assist if one best has information theoretically. This understanding ought to be proven. One that truly knows “i'm no longer this body” will certainly lessen his bodily requirements to a minimum. Whilst one will increase the needs of the frame at the same time as wondering “i am now not this body,” then of what use is that information? Someone can only be happy when there's jñāna and vijñāna aspect via side.
While someone is located at the practical stage of religious awareness, it must be understood he's in reality situated in yoga. It is not that one must retain to wait yoga training and yet continue to be the equal in the course of his life; there need to be realistic awareness. And what is the signal of that realistic consciousness? The thoughts may be calm and quiet and not agitated via the attraction of the cloth world. Hence self-controlled, one is not attracted with the aid of the fabric glitter, and he sees the whole lot – pebbles, stones or gold – as the equal. Within the fabric civilization, a lot paraphernalia is produced just to meet the senses. This stuff are produced under the banner of cloth advancement. He who is situated in yoga sees such paraphernalia as simply so an awful lot rubbish in the street. Furthermore,
Suhṛn-mitrāry-udāsīna-Madhyastha-dveṣya-bandhuṣuSādhuṣv api ca pāpeṣuSama-buddhir viśiṣyate
“a person is said to be nevertheless in addition advanced whilst he regards all – the honest properly-wisher, buddies and enemies, the resentful, the pious, the sinner and those who are indifferent and independent – with an identical thoughts.” (bg. 6.9) there are unique sorts of friends. There's suhṛt, who's by means of nature a well-wisher and is usually needing one’s welfare. Mitra refers to an normal pal, and udāsīna is one who's impartial. In this material world someone may be my nicely-wisher, buddy or neither friend nor enemy but impartial. A person else may additionally serve as a mediator among me and my enemies, and in this verse he is called madhya-stha. One may see someone as pious and another as sinful in line with his personal calculations. But when he's situated in transcendence, all of those – friends, enemies or something – end to exist. While one becomes simply discovered, he does no longer see any enemy or any pal because in truth “nobody is my enemy, no person is my buddy, no person is my father, no person is my mother, etc.” we're all clearly living entities gambling on a degree within the get dressed of dad, mother, kids, buddy, enemy, sinner and saint, and many others. It is like a exquisite drama with such a lot of characters playing their components. However, on the level someone can be an enemy or whatever, but off the level all of the actors are buddies. In addition, with those our bodies we are gambling on the level of cloth nature, and we attach such a lot of designations to one another. I may be thinking, “that is my son,” but in fact i cannot beget any son. It is not viable. At the utmost i can simplest beget a frame. It isn't within any man’s strength to beget a residing entity. Merely through sexual intercourse a living entity can't be begotten. The residing entity have to be placed inside the emulsification of secretions. This is the verdict of śrīmad-bhāgavatam. Hence all of the multifarious relationships among bodies are in order that an awful lot stage play. One who's really realized and has truely attained yoga not sees these bodily distinctions.
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Yoga