yad aha yogesvara drsyamanam
na hy anjasa tattva-vimarsanaya
bhavan amusmin bhramate mano me
yat—that which; aha—have said; yoga-isvara—O master of mystic power; drsyamanam—being clearly seen; kriya-phalam—the results of moving the body here and there, such as feeling fatigue; sat—existing; vyavahara-mulam—whose basis is etiquette alone; na—not; hi—certainly; anjasa—on the whole, or in fact; tattva-vimarsanaya—for understanding the truth by consultation; bhavan—your good self; amusmin—in that explanation; bhramate—is bewildered; manah—mind; me—my.
O master of yogic power, you said that fatigue resulting from moving the body here and there is appreciated by direct perception, but actually there is no fatigue. It simply exists as a matter of formality. By such inquiries and answers, no one can come to the conclusion of the Absolute Truth. Because of your presentation of this statement, my mind is a little disturbed.
Formal inquiries and answers about the bodily conception do not constitute knowledge of the Absolute Truth. Knowledge of the Absolute Truth is quite different from the formal understanding of bodily pains and pleasures. In Bhagavad-gita Lord Krsna informs Arjuna that the pains and pleasures experienced in relation to the body are temporary; they come and go. One should not be disturbed by them but should tolerate them and continue with spiritual realization.
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