Our entire control of our life might be said to constitute a ceaseless arrangement of reflections, because of the fact that our obligations and exhibitions in life are examinations on the accomplishments we yearn for and the standards we might want to appear in our own particular lives later on. The present, what we call the 'is', sets itself to the errand of growing its internal being toward what should be, which it considers as the flawlessness to be ached for, acknowledged and experienced.
The brain of man is constantly dynamic for the duration of the day and through the different procedures of the waking condition. This action, however it may not be focused on a specific given or pinpointed perfect, is by and by focused on standards. This element of the brain which forces it to connect with itself in standards which are not yet acknowledged is in reality the reflective movement of the psyche. It is a contemplation on the grounds that all through our occupations day and night our sole expectation is by all accounts the upkeep of an equalization in ourselves in appreciation of the accomplishments we expect and the standards we wish to figure it out. What torments us, disturbs us and keeps us in a condition of anguish and frailty is our worry that the future desires may maybe not be in agreement with the current conditions in which we are. This anguish is the distress of life, a trouble created by an uncertainty with regards to the very plausibility of setting in order the present with the future, the longings with the practicability of their appearance or acknowledgment. Whatever be the nervousness that we need to go through in the accomplishment of these reasons, there is positively a profound craving to see that we are not in strife with the standards that we wish to figure it out.
In an extremely poor mundane exact sense, all desires are contemplations on standards not yet figured it out. Therefore, we may say that the brain is dependably in a condition of reflection, however it doesn't totally succeed in the satisfaction of its desires in life on account of a lacking comprehension of the very way of the perfect it yearns for and the motivation behind its acknowledgment. What we need is not such a large amount of material backup or appurtenance, but rather a comprehension of what we are really needing.
Our longings are essentially devout as in they request a flawlessness of soul, an opportunity from strain, and an agreement with the air. In any case, this devout aching is contaminated with an untutored endeavor of the psyche to acknowledge standards which may now and then set themselves contrary to components which are likewise vital for this satisfaction. An extremist methodology of the brain is a poor man's observational life in the business sector, in the roads, in the workplaces, and all over.
The excitement to satisfy one's aching, to appear one's desires, overlooks in its energy that the satisfaction of the desire is not a straight development or a headlong running in a solitary provided guidance yet a social occasion of a substantial harvest of life in which a few different conditions likewise are included and must be borne at the top of the priority list. There are individuals who wish to store up riches. This is a desire, undoubtedly, however not very many who are energetic in this exceptional desire of riches in an extensive measure acknowledge what are the methods for the satisfaction of these desires. A deficient means is connected to a something else innocuous perfect. By abuse, by duplicity, and even by stealth, burglary and tricking, man trusts he can be agreeable and rich in this world. These are the poor foundations of his psyche that work in a destitution stricken, hungry way since they are fundamentally uneducated in the specialty of living.
The satisfaction of a desire, whatever it be in this life, is not a straightforward issue. Life is excessively intricate for the little man's uneducated personality to locate a straight beaten track whereupon it can drive its vehicle of action. The development of life dislike development on a straight street. It is not a geometrical development in a given spatial course similar to the situation when we stroll headed straight toward achieve a specific destination on the topographical purposes of the Earth. Life is not geometry, it additionally does not appear to be math, and it can't be likened with any sort of calculative technique. It is an alternate thing out and out, and this distinction is the trouble about it.
We apply direct rationale and the strategies for figuring of our arithmetical framework even in our little goals to wind up agreeable, fruitful, and even well off. In any case, utilizing any of these techniques won't prompt extreme achievement in light of the fact that the longing to satisfy a desire is only a craving to concentrate a few qualities from life in general. The normal perfect is a part of the truth of life, and henceforth, the satisfaction of our aching, desire or yearning is the approach we embrace to draw out the quintessence of an importance or quality from life in its centrality. What we call life is a natural living procedure of comprehensiveness, yet man, not knowing this of the fundamental structure of this living instrument of the universe, utilizes an absolutely opposite strategy for satisfying his desires.
The laws of the satisfaction of human desire are unique in relation to the trader's laws, the business man's laws, the moneylender's laws or the guidelines and controls of a rough government official. It is difficult to apply the law of give-and-take in appreciation of the world in which we are living, from which we expect the satisfaction of our longings; and so as to emerge these we connect with ourselves in profound thought, a consideration on the unfulfilled perfect.
For the most part, man's life on Earth is a disappointment. Man does not go triumphant. The larger part of individuals wind up in an ungainly condition when the last snippet of life seeks after them, and apology is the legacy they appear to convey with them to the next world. "Goodness, I have made a mistake. I have not behaved legitimately. Everything that I attempted to do has transformed into cinders in my mouth." These are the grievances and apologies of a withering man who runs with nothing from the world but then has gone through all his existence with enormous desires, none of which have nurtured him even a mind.
It doesn't imply that the world is uncalled for, that it is not sufficiently thoughtful to satisfy a man's wishes. Nothing of the kind is valid. There is no bad form in the inward constitution of the universe. There is impeccable request that is essentially kept up at the base for goodness' sake, the focal point of the universe. The satya and the rita, the ideal lawful legal framework and the endless equity, are planted in the hearts for goodness' sake. Nobody can be denied his reasonable due. Yet, how is it that numerous a period we fizzle in our life? We don't succeed, and our nonattendance of triumph in the clash of life is to be ascribed to a wrong technique for fighting in this fight.
Really, the issue is less a meeting that we are confronting in life but instead a trouble in comprehension life. This trouble presents itself as a sort of resistance, as though the world is counterpoised before us, opposite in its inclination and entirely outsider to our attributes. Human instinct is to be constantly set in a condition of equalization with the way of things when all is said in done. The best absent mindedness of man is that he has a place with nature. He is a part of the world, however no childish man can trust this truth. No egotistical individual will ever concur that he is a piece of the world. The world is a device for him, an instrument. It is a manikin in his grasp which he wishes to bridle for reasons for his own. He sees himself as the focal point for goodness' sake and other people as an instrument which needs to twist before the necessities of his singularity, yet this won't work under the plan of things. The world can't twist before any person. It has never done this, and it might never do this whenever, in light of the fact that the world is not anyone's hireling. It is not going to be an apparatus of any individual, or an instrument in anybody's grasp. The other path around is by all accounts reality. Man is a part of the world on the grounds that the world is an entire and the human uniqueness is an essential part thereof. Any achievement, any triumph, any accomplishment, any advantageous accomplishment, any perusing of significance, any fulfillment, any satisfaction, any finishing of targets or points of view in life is to be considered as only a support in the truth and the law of life.
We are relied upon to take part on the planet's procedures, instead of to fight with its motivation. Nobody can use the world. Along these lines, nobody can use anybody. There is no such thing as this under the request that wins on the planet since what is anticipated from man, of any individual, is not the pushing of the individual motivation anticipating that the bigger world should incline down before it; rather, what might be the obligation of the person or living being is to perceive its crucial consistency with the structure of the world.
Man has yet to figure out how to be unselfish. This is not for him. "This is not for me. I am not for it," would be a prompt reaction of the longing felt narrow minded individual on the planet, whether a legislator or a riches looking for person. He can hardly imagine how relinquish of himself would be a legitimate order that he can obey in any way at all. Penance is an utter detestation on the grounds that each penance is a misfortune of what one has as well as of what one is. Hence, no one wishes to do any penance, however one would anticipate that other people will make the penance for one's own particular self. Here is the embodiment of what we call the self image ridden singular talking. The world must be softened into the fluid of accommodation into the narrow minded individual's desire and longings. This can never happen and no one ever succeeds, not even a hundred Napoleons or Caesars. They all get dissolved, instead of the world liquefying before them, since truth alone triumphs: satyameva jayate. Untruth can't triumph, and the desires of the childish person that the worlds unite is great.
Consequently, the brief delights of life, which are the wonder created by a fanciful contact of the subject and the item, are shadows most likely, yet they are shadows of something which itself can't be a shadow. Plato let us know there is a model or a unique which throws its shadow in humanity here. In an essential sense we are all shadows of firsts, and our own particular firsts, the firsts of every one of these individuals situated here in this corridor, are not in this world. We individuals situated here are shadows of our own selves. Thusly, we are truly not situated here. Our own particular selves are elsewhere. The shadows of our own selves are here seeking after shadowy protests, and expecting shadowy fulfillments from shadowy contacts utilized through shadowy techniques.
Our own firsts are elsewhere. They are the paradigms and are in the sky, called Brahmaloka in India. The firsts are the truths which are considered as the lifted up firsts in which God uncovers Himself and shows Himself, as is portrayed in the Tenth Chapter of the Bhagavadgita: "I am available in everything. I am available not in a standard sense, but rather am available in the magnification of everything." There is a lifted up state of each planet, says crystal gazing. In like manner, there is a lifted up state of everybody and everything in this world. That is the nearness of God.
To make it all the more clear, I may say that the shadow has a component of the truth in it. There is an association of the shadow to the truth of which it is a shadow, and in this way, there is a sign or a recommendation given to us of the presence of higher universes. The world all in all means that the nearness of God, and our longings are only the pulls applied by our own higher firsts from above in admiration of the shadows that we are here. We are pulling our own selves when we fancy things, and are truly not seeking something besides ourselves. We are befooled because of an absence of understanding and insufficient instruction. It is understood that each longing is a draw toward the object of yearning, however it is not the article that pulls us; it is a force applied by our own bigger self which incorporates the supposed item which we appear to expect with the end goal of our fulfillment.
A couple of minutes prior I specified that the delight is neither in the item nor in the subject. The delight is in a third condition which surpasses the breaking points of both the desirer and the article that is fancied for. This third thing which surpasses the farthest point of both the longing and the article is the higher self. This higher self has, once more, degrees of indication until it achieves the most elevated self, which has nothing before it. So who pulls you, who drags you, who constrains you, who draws in you when you adore an item or long for contact with an article? It is not the article that pulls you and it is not the item that is delightful; the excellence is only an impression of the third foremost which you wrongly mediate, read, in the externalized type of it as it shows up in the item.
A spatially and transiently anticipated widespread resembles a wonder of things; thusly, things are not lovely. They look so in view of our projection of our optimal upon that question, the perfect being a third component by and large which incorporates both the article, alleged, and one's own particular self which is the minimal, delicate, fancying human instinct. What is man's craving then? Not name, not distinction, not influence, not riches, not even a physically extended life on Earth. It is something else inside and out that we are requesting.
So the minimal diverted reflections of man for the satisfaction of his fragile longings, which go to squander at last because of the lacking strategies utilized for their satisfaction, indicate higher reason in life. The world is a pointer to God. Our goals are recommendations that there is a higher reality above them. The yoga contemplation, along these lines, is a transmutation of the little reflections of the man who expects the weak delights of sense contact. Vidyaranya Mahamuni in the Fifteenth Chapter of the Panchadasi says that sense enjoyment is an entryway to supreme joy. It is an entryway in a particular sense: through that entryway you can look and view a bigger brilliance which gets diverted through this paned window of sense fulfillment as an object of yearning.
Yoga, in this manner, is not coming in contact. That is impractical, furthermore it is a bit much or practicable. A section that has a place with an entire can't interact with the entirety. You can't contact your own particular self. The entire is the bigger self of the part, and in this way, it can't reach it. It can just join itself with it in what I call union, fellowship, and passage into the very selfhood, figuratively speaking, of that entire to which it indispensably has a place. So yoga is the feeling of an internal having one's very own place self to the self of everything – at long last, to the self of the universe.
The world, in this manner, is not a wickedness. It is a shadow, a marker, a pointer; it is a proposal that this life on Earth is a section, an excursion, a development, and not an ending place. It is not a heaven in which we can cheer as though the end of our life has been come to. Life is a voyage and we are all people on foot, brethren with a typical reason, and all these little adjusts of our traveling every which way in the diverse planes of presence are resting spots, hotels or choultries, dharamshalas, so to speak, where we can rest our head for the night and continue with our excursion the following morning.
In any case, man trusts this is the end of things. He trusts that he is the finale of everything. This Earthly life is the objective he sets before himself, and he doesn't trust that there is a past. Katha Upanishad: Childish personalities don't comprehend that there is a past. The Great Beyond is the higher Self of all creatures. There is a gradational rising of the degrees of the Self of all creatures, and in each satisfaction, each fulfillment and each consummation of a longing, the higher Self uncovers itself, reflects itself in the mirror of space and time.
In our delights we truly don't contact anything generously. We just see things dubiously, and hit our heads against a glass sheet similarly as a honey bee may observe a wonderful bloom on which it needs to arrive, however which it can't contact. In spite of the fact that the honey bee sees and observes the blossom through the sheet, the glass is an obstacle. Numerous a honey bee hits its head against the sheet and passes on there. They don't comprehend that they can't contact the bloom, however it is obvious. Therefore, the delight of the Ultimate Being is obvious in this world somehow, yet it can't be reached in the way we are receiving in light of the fact that the sheet of space and time is there, hanging intensely before us. It must be lifted. Yoga is the lifting of this shade of space and time, which is a prompt and momentary fellowship of everybody with other people. Here is the objective before us which must be accomplished by everybody by legitimate means.