Similarily, the sense organs in the subhuman animals, though contracted and controlled by the niyati Yoga Sakti, are superior to those of human beings. For example, cows are able to see their sheds even when their vision is obstructed; horses are capable of seeing the road even at night; kites are able to see meat even when it is at a distance of a hundred yojanas; birds, flies, and even mosquitoes are capable of flying; snakes can glide their way on their chests, and hear sounds with their eyes; camels attract snakes out of their holes from a distance with their breath; and so on. The varying capacity of sense organs is evident from all these examples. Just as the nature and capacities of limited subjects are multifarious so are the regions or bhuvanas in which they dwell. They are of varying sizes and assume various shapes, such as circular, triangular, rectangular, semicircular, and conical, as described in the Agamas. In this way, the universe itself is also characterised by an unending series of bodies, sense organs, and regions of infinite variety, shapes, and sizes, each surpassing the other. Since the nature of the universe is that of the object of enjoyment, it presupposes the existence of an enjoyer bhokta. Who is the enjoyer of the universe? The reply given is that the enjoyer is the embodied being. The spiritual monad cidanu, when covered by three kinds of defilement the tlnava, the mSylya, and the karma, is equipped with a physical body that serves as the instrument for enjoyment. Such an embodied spiritual monad experiences happiness or pain; hence he is called the enjoyer or the experiencer of happiness and sorrow. He is given the name pa£u pramettt fettered subject. The opponent might ask if there is not even an iota of difference between the limited embodied subject and the supreme subject, the supreme Lord, then why is the limited subject given a different name from that given to the Lord? As has been said elsewhere:
Even a portion of Brahman is omnipresent; nothing exists outside him; he is beyond conceptualisation. Also: In every tattva all the thirty-six tattvas are present. Thus the supreme Lord, who is of the nature of great illumination and is endowed with Yoga Sakti, manifests himself as identical to all. Any object different from him, even if the existence of such an object might be hypothesised, would not be perceivable or knowable because it would not be manifest. Again, whatever is manifest appears because of its identity with his illumination nature. The distinction between the enjoyer and the enjoyed is only valid from that perspective. One possible explanation that might be given by an opponent attempting to resolve this inherent contradiction would be to postulate the super-imposition of the many, with its mutually contradictor’ qualities, upon the one. According to such an argument one object cannot reveal itself in many forms. As has been said: The appearance of difference in a substance is caused by difference in the substance itself, or by super-imposition of contradictory qualities on the substance. These questions are resolved by the author by citing analogous examples from experience in daily life. Just as a crystal, which always remains in one and the same form yet takes upon itself different hues and appearances due to its proximity to various qualifying conditions iupSdhis such as red and blue and so on, remains as a crystal unchanged so supreme consciousness may appear to assume different qualities, hut rpmains essentially unchanged. It is the unique nature of crystals that even though they might assume different qualities and appear in different hues, they continue to be crystals and are recognised as such by intelligent people.1
Here the designation of the crystal as red, etc., is only a conventional usage based on a colour being visible in the crystal. The qualifying property of colour in the crystal, however, is incapable of completely changing the nature of the crystal, unlike the case of a piece of cloth saturated with red dye. Hence it must be admitted that there is a unique quality of purity in the crystal that lets it assume the form and colour of the qualifying condition of colour completely and at the same time manifest itself as crystal as before. In the same way, the supreme Lord, who is free and is of the nature of massive consciousness, holds within himself, like a clear mirror, gods, man, animals, and birds. He causes the infinite variety already existing within himself to emanate and he assumes different forms during the time of creation, all the while remaining the same one transcendental Being, the supreme subject, experiencing himself in that form. Thus there is no time or space different from him that could destroy or affect his unity, and thus the theory of superimposition of contradictory qualities is refuted.
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