Both the higher and the lower are situated in the body. For one who chooses the higher, there is flourishing; for one who chooses the lower, there is decay.

Yama begins the second valli describing the fundamental dichotomy present in every human being. Para (the higher, the Ātman) and apara (the lower, the manifested world) coexist in the same śarīra (body). This is not a temporary condition but structural — both possibilities are always available.

The verb vidyate (exists, is found) indicates that this dual reality simply is so, not created by any deity or by man. The raktam (attachment, emotional coloring) determines destiny. One who attaches to para “flourishes” or “prospers” (vardhate), while one who chooses apara “decays” or “rots” (nasyati).

This choice determines the loka (world, plane of existence) toward which one is heading. Sukṛta (meritorious, virtuous actions) lead to elevated states, while duṣkṛta (harmful actions) lead to degraded states. But both are temporary — only realization of para leads to liberation.

In practical yoga, this manifests in every moment of choice. Does one identify with the contents of the mind (the lower) or with the consciousness that observes them (the higher)? This constant discrimination (viveka) is the core of spiritual sādhana.