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appear in the mundane reality are not necessarily remain bereft from the coherence of the Brahman all being in the dualism of name-form-action (näma-rupa-karma). Therefore, without ceasing the Human Form of Lord Krishna, as His Universal Form appeared (before Arjuna) simultaneously giving a scope to both the types, the reality of the dual-status of each and every object appears before the 'knower (brahma-j[fani). Thus Mahāprabhu says: "In the instances of the cognition of illusion, it is only our understanding that alone is erroneous or false. Otherwise the Lord Himself does become the object of the cognition of illusion." "The Brahman being atomic in size can overspread all over the world). Even though Lord Srika is resting on the lap of mother Yaśodā, He is the upholding the whole universe". Therefore, as in climax of the 'realization of the Brahman' (brahmānubhūti) - mundane cognition is not totally obliterated as per the school of Vāllabha Vedānta, but it is the realization of the Supreme Lord as the Inner Controller or intrinsic unity being present in all the mundane entities".
Once we understand the means of karma and jana as has been stated above, whether the other means namely upāsanā (Vedic mode of worship), bhakti (devotion) and yoga yield an imaginary result or real can easily be understood. Because, the question comes that when devotional means is adopted for the Brahman, who is of innumerable name-form-action (năma-rūpa-karma), one adheres to the mode of a particular name-form-action, where his devotional attachment remains firm - that in fact is the real acceptance of the true nature of the devotant / worshiped or unreal? In the same manner the question may come that in the path of yoga, when someone's mind has become very clear through the practice of yw niyama-āsana-prā lāyāma-pratyāhāra etc. and his mind is firmly concentrated upon the dhyeya (the ultimate goal of meditation) as part of the mode of dhāra la and dhyāna, whether that is just binding the mind firmly with the object of the meditation that has a Utilitarian Value or that has a Transcendental Truth-corresponding Value? This question creates a problem in between the scholar, an intellectual who has not realized (the Reality) and the sādhaka who has the realization through the above said path of yoga. The Vāllabha Vedānta clearly thinks on this issue that on the basis of the unanimity of the above stated four-level cognitive systems (CS) (pramā la-vyavastha), all these forms not necessarily be accepted as unreal or imaginary. According to the conclusive view of the Vāllabha Vedānta, if there is no Time-Space-Objective correspondence for any mental conception / cognitive instance, that is useful or not in the mundane world, is considered to be unreal or imaginary. For instance, if a yoga-sādhaka (practitioner of yoga) tries to concentrate upon the form of a 'jar' at a time and space where there is absolute absence of the jar, the mental existence of the jar - in which his mind is firmly concentrated upon and in which there is no awareness of any other object at all - can not regarded as proof of objectively valid jar. On the contrary the Supreme Brahman, who is in the Form of every space, every time and every object, remains in the form of the mind itself at the time of meditation, and at the same time He is the object of the meditations, thus the objective imagination of Brahman cannot be false at all.
Therefore, in course of practicing yoga or in course of practicing vairāgya, whatsoever blemish is seen or aversion is caused on account of yama-niyama-pratyāhāra or tyāga respectively, that indeed is not a blemish or aversion in a wider sense) in accordance with the positive non-dualism, but it is only in a limited sense of a particular sādhanā (means) that is meant for a particular ‘result'. For example, the holy water of mother Ga=gā also becomes undrinkable in a cup of wine. That's like that?4.
Now we can proceed for the enquiry into the theoretical framework of yoga-sādhana only after the brief discussion of these conceptual backgrounds of Vāllabha Vedānta, which is ought to be known.