Knowing which he becomes intoxicated (with joy), transfixed, and rejoices in the Self.
When man has united himself with Love he has identified himself with perfection, for he has come into harmony with that in which there is no flaw.
He becomes immortal by virtue of that union.
He is satisfied, for he has given all and asks for nothing in return. He cannot suffer nor hate, for he has identified himself with all life, and for him separation, injury, “mine” and “thine” and all those fallacies by which we are bound, cease to exist.
How can he delight in sensuous objects which require attachment to a concrete, selfish personality? For what should one work who sees himself everywhere?
It is only by some small gleam of happiness that even the most oppressed, the most miserable of men maintain existence. This happiness increases as Love is realised. Even without wisdom who has not at some time experienced pleasure? But it faded out quickly, because it was merely the realisation of a desire or gratification of the will; and the desire and realisation were both of something transient. The gratified wish and the happiness attending it soon fade into the grey of the past and seem then no theme for aught but regret, or, at the best, reflection.
But he who has realised Love has found the source of all happiness: of happiness which cannot fade, because its object is imperishable. There is no name that adequately describes this state. To do so words must be used which speak by contrast—mattah, mad, intoxicated.
When man has united himself with Love he has identified himself with perfection, for he has come into harmony with that in which there is no flaw.
He becomes immortal by virtue of that union.
He is satisfied, for he has given all and asks for nothing in return. He cannot suffer nor hate, for he has identified himself with all life, and for him separation, injury, “mine” and “thine” and all those fallacies by which we are bound, cease to exist.
How can he delight in sensuous objects which require attachment to a concrete, selfish personality? For what should one work who sees himself everywhere?
It is only by some small gleam of happiness that even the most oppressed, the most miserable of men maintain existence. This happiness increases as Love is realised. Even without wisdom who has not at some time experienced pleasure? But it faded out quickly, because it was merely the realisation of a desire or gratification of the will; and the desire and realisation were both of something transient. The gratified wish and the happiness attending it soon fade into the grey of the past and seem then no theme for aught but regret, or, at the best, reflection.
But he who has realised Love has found the source of all happiness: of happiness which cannot fade, because its object is imperishable. There is no name that adequately describes this state. To do so words must be used which speak by contrast—mattah, mad, intoxicated.
Anando brahmeti vyajdnat; Ananddddhyeva khalvimani bhutani jayante; Anandena jdtani jivanti; Anandam prayantyabhisamvisanti.
“He recognised that Happiness is Brahman; from Happiness, indeed, all these creatures are born; when born they live through Happiness; when they depart they enter into Happiness.”
Tait. Up., III, 6.
Self-Atman—is the philosophical word which tries to define the same abstraction which he who treads the path of devotion calls Love. “He rejoices in the Self,” common to all manifestation now identical with himself.
“He recognised that Happiness is Brahman; from Happiness, indeed, all these creatures are born; when born they live through Happiness; when they depart they enter into Happiness.”
Tait. Up., III, 6.
Self-Atman—is the philosophical word which tries to define the same abstraction which he who treads the path of devotion calls Love. “He rejoices in the Self,” common to all manifestation now identical with himself.