217 Cause of avoidable Heyahetu sorrows of commoners and sorrows of yogi Part 2

Описание: Synopsis of lesson 217:
Experience of pain is what is pain for the common man. Hence he is dreaded of this pain.
At the higher plane, the yogis are not in sorrow, yet they wish to avoid sorrow.
The first cause of sorrow is Saṁyoga of Puruṣa and Prakṛti. Prakṛti is all around, its presence is not causing any torment. Then, what is? The Saṁyoga of Dṛṣtu-Dṛṣya, the seer and seen. End of sorrow is nothing but end of Saṁyogaṁ.
Pain for yogis therefore is not pain of experience. They are not sorrowed by experience. But the cause of concern is the Saṁyoga. This brings along the cause of bondage of Janma-Mṛtyu cycle, of Karmabandha.
Duḥkhaṁ for the yogi is not the same as for the common man. The self is immortal and yogis are aware of this. ‘I’ am not body but eternal self. All delimitations are not true hence the Yogi is aware that the conjunction or Saṁyog is the cause of bondage and hence the wish to be freed of it.
For example, an ant can climb up a vertical tree trunk but humans cannot. Birds can fly, humans cannot. Humans therefore are fearful of these activities and also of the power of these creatures. Likewise, other creatures are fearful of the powers of humans or some other creatures. These are shackles.
Yogis break these shackles. Otherwise, we are slaves of our Vasanas, tendencies, our Papa-Punya Karmas, our Sukla-Krsna Karma. Hence, Yogis want to break these shackles and destroy the first cause of Saṁyoga. The disjunction of Dṛṣtu-Dṛṣya. Otherwise, once dead, nothing is in our hands. Rebirth can be in any form. We can be miserable. Yogi knows we are helpless once dead. So, he wants Hānopāyaḥ. He wants Saṁyak Jñānam, Viveka Khyati or faultless knowledge. Aviplavah, unobstructed. To be in Svarupa avasthiti, to be established in one's Self. Hence, Heyahetu Hānuṁ. Vivekakhyātiḥ Aviplava Hānopāyaḥ.
What is Mokṣa or Nirvāna?
Erroneously we believe that this is our only birth and existence. The Ātman or Self never takes birth but it exists. But to know it, it seems that it must take birth and only if we have taken birth we can feel the Ātman. This is not true according to metaphysics.
In popular concept, it seems as if Mokṣa has to be attained because we do not have it. In the measures to attain Hānam, Mokṣa is not to be attained. The non-existent cannot suddenly become existent. Mokṣa is already Vidyāmān or existing within us. We need to leave the grip on mundanity and fly away from the grips of Avidyā and Māyā.
Our Swarūpa is essentially Mukta. Isolation from Prakṛti is Kaivalyam. Liberation.