Yogarato vā bhogarato vā sangarato vā sangavihīnaḥ |
Yasya brahmaṇi ramate cittaṃ nandati nandati nandatyeva || 19 ||
Meaning– One may take delight either in Yoga or in comforts of this world (bhoga); he may enjoy living amidst people (sanga) or enjoy living alone (nissanga), yet the truth is that only he, whose mind is totally enveloped in the company of the Supreme Brahma, can enjoy true bliss!
This stanza extols the person who has attained the vision of Brahma (Brahma Sākshātkāra). Obtaining the ‘vision of Brahma’ means to live in a state of advaita (non- dualism). In this state, the person perceives the Self everywhere. Having achieved victory over the six inner enemies (arishadvargas), he will be over and above the state of dualism and will see himself as existing within in all objects/ entities of this creation. Without any distinction, he will see the entire universe consisting of animate and inanimate objects as existing within his Self.
To such a person, being in a state of Yoga or enjoying material comforts (bhoga) are indistinguishably same. Being amidst the company of many or being all-alone is one and the same to him. Living abroad, living in the Himalayas or being seated in an aircraft, all mean the same to him. He will be in the same mental state at all times. Differences of place and time do not have any affect on him. This is because he is very well aware that only Brahma is true and eternal (satya) and that all these worldly objects are illusory, transitory and impermanent. He will be unaffected by illusion.
Kathopanishad states that the Self is unique. It is devoid of the 5 subtle sensory perceptions of taste, smell, touch, sound and form. It cannot get depleted; is without beginning and end, and is over and above even the ultimate and most subtle principle of creation called Mahat. It is unchangeable, permanent and stable.
The one who has understood this knowledge will be free from the jaws of death. In other words, he will exit from this repeated cycle of re-births. In other words, he has obtained the ‘vision of Brahma’. He will be eternally immersed in the supreme unending bliss. He will be over and above distinctions such as dharma-adharma. In his state of absolute purity, the good and bad no longer touch him.
In reality he can cause purity to all those around him wherever he is, nevertheless the risk of being defiled due to the impurity of others does not even slightly arise. In Datta Darshanam, Lord Datta taught all this to Pingalanaga. He is just like the beetle which is untouched by muddy mire even after dipping into it.
At all times and in all conditions, he is ruled by feelings of equal-mindedness. Just by his presence, everything around him turns pure. He will be over and above the feelings of arrogance, honour, humiliation. He will be unaffected by both praise and abuse.
