This material world is a world of duality—at one moment we are subjected to the heat of the summer season and at the next moment the cold of winter. Or at one moment we’re happy and at the next moment distressed. At one moment honoured, at the next dishonored. In the material world of duality, it is impossible to understand one thing without understanding its opposite. It is not possible to understand what honor is unless I understand dishonour. Similarly, I cannot understand what misery is if I have never tasted happiness. Nor can I understand what happiness is unless I have tasted misery. One has to transcend such dualities, but as long as this body is here these dualities will be here also. Insofar as one strives to get out of bodily conceptions—not out of the body but out of bodily conceptions—one has to learn to tolerate such dualities. In the Second Chapter of Bhagavad-gītā Krishna informs Arjuna that the duality of distress and happiness is due to the body alone. It’s like a skin disease, or skin itch. Just because there is itching, one should not be mad after it to scratch it. We should not go mad or give up our duty just because mosquitoes bite us. There are so many dualities one has to tolerate, but if the mind is fixed in Krishna consciousness, all these dualities will seem insignificant. How is it one can tolerate such dualities?
yukta ity ucyate yogī
“A person is said to be established in self-realization and is called a yogī (or mystic) when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything—whether it be pebbles, stones or gold—as the same.” Jñāna means theoretical knowledge, and vijñāna refers to practical knowledge. For instance, a science student has to study theoretical scientific conceptions as well as applied science. Theoretical knowledge alone will not help. One has to be able to also apply this knowledge. Similarly, in yoga one should have not only theoretical knowledge but practical knowledge. Simply understanding “I am not this body” and at the same time acting in a nonsensical way will not help. There are so many societies where the members seriously discuss Vedānta philosophy while smoking and drinking and enjoying a sensual life. It will not help if one only has knowledge theoretically. This knowledge must be demonstrated. One who truly understands “I am not this body” will actually reduce his bodily necessities to a minimum. When one increases the demands of the body while thinking “I am not this body,” then of what use is that knowledge? A person can only be satisfied when there is jñāna and vijñāna side by side.
When a person is situated on the practical level of spiritual realization, it hould be understood he is actually situated in yoga. It is not that one should continue to attend yoga classes and yet remain the same throughout his life; there must be practical realization. And what is the sign of that practical realization? The mind will be calm and quiet and no longer agitated by the attraction of the material world. Thus self-controlled, one is not attracted by the material glitter, and he sees everything—pebbles, stones or gold—as the same. In the material civilization, so much paraphernalia is produced just to satisfy the senses. These things are produced under the banner of material advancement. He who is situated in yoga sees such paraphernalia as just so much rubbish in the street. Moreover: