A person is said to be established in self-realization and is called a yogi (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 everythingwhether it be pebbles, stones or goldas the same. (Bg. 6.8) Jnana means theoretical knowledge, and vijnana 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 Vedanta 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 jnana and vijnana side by aide.

A person is said to be still further advanced when he regards allthe honest well-wisher, friends and enemies, the envious, the pious, the sinner and those who are indifferent and impartialwith an equal mind. (Bg. 6.9) There are different kinds of friends. There is suhrt, who is by nature a well-wisher and is always desiring ones welfare. Mitra refers to an ordinary friend, and udasina is one who is neutral. In this material world someone may be my well-wisher, friend or neither friend nor enemy but neutral. Someone else may serve as a mediator between me and my enemies, and in this verse he is called madhya-stha One may also see someone as pious and another as sinful according to his own calculations. But when he is situated in transcendence, all of thesefriends, enemies or whatevercease to exist. When one becomes actually learned, he does not see any enemy or any friend because in actuality no one is my enemy, no one is my friend, no one is my father, no one is my mother, etc. We are all simply living entities playing on a stage in the dress of father, mother, children, friend, enemy, sinner and saint, etc. It is like a great drama with so many characters playing their parts. However, on the stage a person may be an enemy or whatever, but off the stage all the actors are friends. Similarly, with these bodies we are playing on the stage of material nature, and we attach so many designations to one another. I may be thinking, This is my son, but in actuality I cannot beget any son. It is not possible. At the utmost I can only beget a body. It is not within any mans power to beget a living entity. Merely by sexual intercourse a living entity cannot be begotten. The living entity must be placed in the emulsification of secretions. This is the verdict of Srimad-Bhagavatam. Thus all the multifarious relationships between bodies are just so much stage play. One who is actually realized and has actually attained yoga no longer sees these bodily distinctions.