After liquidating the ego and its manifestations — enumerated in the preceding stanza as power, pride, lust, passion and sense of possession — the seeker comes to experience a relatively greater peace within, as he is released from all the confusions generally created by the psychological mal-adjustments and intellectual false evaluations of life. This newly discovered inner tranquillity, no doubt artificially propped up for the time being by severe self-discipline, should be positively reinforced by definite efforts and constant vigilance.
With constant self-effort, relative peace in the mind is to be maintained for longer periods of time and zealously guarded. Joys and sorrows will be constantly reaching our bosom from the outer world; we are helpless before them. For, even when the “sense-of-agency” has been renounced, the other aspect of the ego, “I-enjoy-mentality” (Bhoktritwa-bhaavanaa) will assert itself and poison the mind of the meditator. A worm cut into two pieces becomes two separate, independent living worms ere long. So too, if one aspect of the ego, the “I-do-mentality” is conquered, we must equally attend to the destruction of the other aspect of the ego, the “I-enjoy-mentality;” or else, the surviving part will revive within a very short time and we shall discover a healthier ego, potentially more powerful, dangerously rising out of the seemingly dead individuality.
One who has read well, reflected upon and understood the theme of the Absolute Reality as discussed in the Scriptures, is indicated here by the term “Brahma-Bhootah.” This word employed in this verse should not be construed as “one who has become Brahman.” It can only mean “one who has convinced oneself of the existence and nature of the Reality as discussed in the Scriptures.” Once this Spiritual Truth is understood, the student necessarily becomes less agitated, because, all disturbances enter our life through our identification with the equipments-of-experiences only. To the extent an intellect realises the existence of the diviner aspect in it, and so automatically withdraws its all-out clinging to the matter-realm, to that extent it is not disturbed by the objects of perception, feeling and thought. Thus it discovers a growing tranquillity (Prasannaatmaa) within itself.
A seeker who has gained the “knowledge” of Brahman through STUDY, and make it his own through REFLECTION, gains the tranquillity of composure as a result of his understanding, and therefore experiences a partial liquidation of his ego-sense. Thereby he discovers in himself the courage to stand apart, both from grief and desire. He grieves not (Na Shochati) because he feels no incompleteness in himself, as he used to feel in the earlier days of his arrogant ego. Since there is no sense of imperfection, his intellect no longer spins new and novel plans for satisfactions and temporary gratifications, which are called desires. Naturally, one who grieves not in life desires not (Na Kaankshati) for the possession of anything to make his happiness complete.
A tranquil seeker — who, in his understanding, comes to desire nothing and has developed an independent source of happiness which is free from the presence of the absence of any external environment — lives in the world, with a totally new set of values of life, in which, according to him, there is nothing but the constant experience of the Divine presence. Naturally, he develops an equanimity of vision (V-18, 19 and 20).
THIS TYPE OF AN INDIVIDUAL ATTAINS SUPREME DEVOTION UNTO ME — Earlier, an entire chapter has been devoted to the discussion on devotion (Ch. XII) wherein we found that, according to the Scripture, devotion is measured by our sense of identification with the Higher Ideal. In order to identify with the Infinite Truth, the seeker must have a definite amount of detachment from his usual channels of dissipation, both in the outer world and the realms within.
The previous verse indicated the methods of detachment and it was said that he who has accomplished them in his inner composition is the only one who is capable of striving for and succeeding in a true identification with the play of the Infinite in and through the finite. The expansiveness of vision, the catholicity of love and the release from sense preoccupation — all these are necessary in order to produce in the seeker, supreme love for the Lord. There is yet another stage in one’s pilgrimage to Truth.
WHAT THEN IS THE NEXT STAGE?
