66 Srimad-Bhagavatam [Canto 7, Ch. 12

senses); idam—this (the body and senses); isvarah—completely inde-
pendent of illusion; dvaitam—duality; tavat—for that long; na—does
not; viramet—see; tatah—by such duality; hi—indeed; asya—of the
person; viparyayah—counteraction.

TRANSLATION

As long as a living entity is not completely self-realized —as long
as he is not independent of the misconception of identifying with
his body, which is nothing but a reflection of the original body and
senses—he cannot be relieved of the conception of duality, which
is epitomized by the duality between man and woman. Thus there
is every chance that he will fall down because his intelligence is

bewildered.
PURPORT

Here is another important warning that a man must save himself from
attraction to woman. Until one is self-realized, fully independent of the
illusory conception of the material body, the duality of man and woman
must undoubtedly continue, but when one is actually self-realized this
distinction ceases.

vidyd-vinaya-sampanne
brahmane gavi hastini
Suni caiva Svapake ca

panditah sama-darsinah

“The humble sage, by virtue of true knowledge, sees with equal vision a
learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater
[outcaste].” (Bg. 5.18) On the spiritual platform, the learned person not
only gives up the duality of man and woman, but also gives up the
duality of man and animal. This is the test of self-realization. One must
realize perfectly that the living being is spirit soul but is tasting various
types of material bodies. One may theoretically understand this, but
when one has practical realization, then he actually becomes a pandita,
one who knows. Until that time, the duality continues, and the concep-
tion of man and woman also continues. In this stage, one should be ex-
tremely careful about mixing with women. No one should think himself
perfect and forget the sastric instruction that one should be very careful
