3: Kapila’s Instructions to Devahuti -
Yoga, therefore, consists in operating the mental factory in such a way that it works harmoniously with the structure of the cosmos. The whole of yoga is only this much. It is an attunement of the mental faculty in such a way that it works smoothly and harmoniously in relationship with the world as it really is. The world as it really is, is different from the world as it is to the perception of the mind. The mind has created a world of its own. This is what they call jiva-srishti, the creation of the jiva. But Ishvara-srishti is quite different. What God has created does not trouble us. What troubles us is what we have created on the screen of God's creation. So if our creation is in consonance with God's creation, we are on velvet. This is yoga.
We are dissonant in our activities with the structural pattern of God's creation. We move disharmoniously with the pattern of what God has created in the form of this world. The nature of objects is different from what they appear to our mind and the senses. An object as such has no characteristic of its own. A person can be defined from the point of view of the individual mind in different ways. A person by himself or herself is indeterminate, not associated with qualities or characters of any specific nature. If the person is a father, the mind has one relationship with that person. But if the very same person is a son, the relationship of the mind is different. He can be a brother, he can be a friend or enemy, he can be well or ill, wanted or unwanted, an intruder or a necessary person. It may be even sexually distinguished as male and female, or tall and short, Eastern and Western, white and black; such distinctions are introduced to a specific individuality of a human being, which is Ishvara-srishti. But the jiva-srishti is what I mentioned as the mental reading of meaning on the person, on account of which we have emotional reactions in regard to the person or the object.
To be continued ...