सलिल एको द्रष्टाद्वैतो भवति, एष ब्रह्मलोकः सम्राडिति हैनमनुशशास याज्ञवल्क्यः, एषास्य परमा गतिः, एषास्य परमा संपत्, एषोऽस्य परमो लोकः, एषोऽस्य परम आनन्दः; एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति ॥ ३२ ॥
salila eko draṣṭādvaito bhavati, eṣa brahmalokaḥ samrāḍiti hainamanuśaśāsa yājñavalkyaḥ, eṣāsya paramā gatiḥ, eṣāsya paramā saṃpat, eṣo’sya paramo lokaḥ, eṣo’sya parama ānandaḥ; etasyaivānandasyānyāni bhūtāni mātrāmupajīvanti || 32 ||
32. It becomes (transparent) like water, one, the witness, and without a second. This is the world (state) of Brahman, O Emperor. Thus did Yājñavalkya instruct Janaka: This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. On a particle of this very bliss other beings live.
When, however, that ignorance which presents things other than the self is at rest, in that state of profound sleep, there being nothing separated from the self by ignorance, what should one see, smell, or know, and through what? Therefore, being fully embraced by his own self-luminous Supreme Self, the Jīva becomes infinite, perfectly serene, with all his objects of desire attained, and the self the only object of his desire, transparent like water, one, because there is no second: It is ignorance which separates a second entity, and that is at rest in the state of profound sleep; hence ‘one.’ The mtness, because the vision that is identical with the light of the self is never lost. And without a second, for there is no second entity different from the self to be seen. This is immortal and fearless. This is the world of Brahman, the world that is Brahman: In profound sleep the self, bereft of its limiting adjuncts, the body and organs, remains in its own supreme light of the Ātman, free from all relations, O Emperor. Thus did Yājñavalkya instruct Janaka. This is spoken by the Śruti.
How did he instruct him? This is its supreme attainment, the attainment of the individual self. The other attainments, characterised by the taking of a body, from the state of Hiraṇyagarbha down to that of a clump of grass, are created by ignorance and therefore inferior to this, being within the sphere of ignorance. But this identification with all, in which one sees nothing else, hears nothing else, knows nothing olse, is the highest of all attainments such‘as identity with the gods, that are achieved through meditation and rites. This too is its supreme glory, the highest of all its splendours, being natural to it; other glories are artificial. Likewise this is its highest world; the other worlds, which are the result of its past work, are inferior to it; this, however, is not attainable by any action, being natural; hence ‘this is its highest world.’ Similarly this is its supreme bliss, in comparison with the bther joys that are due to the contact of the organs with their objects, since it is eternal; for another Śruti says, ‘That which is infinite is bliss’ (Ch. VII. xxiii. 1). ‘That in which one sees something. . . . knows something, is puny,’ mortal, secondary joy. But this is the opposite of thathence ‘this is its supreme bliss.’ On a particle of this very bliss, put forward by ignorance, and perceived only during the contact of the organs with their objects, other beings live. Who are they? Those that have been separated from that bliss by ignorance, and are considered different from Brahman. Being thus different, they subsist on a fraction of that bliss which is perceived through the contact of the organs with their objects.
Sri Ramakrishna Says —
MASTER: “Are father and mother mere trifles? No spiritual practice will bear fruit unless they are pleased. Chaitanya was intoxicated with the love of God. Still, before taking to the monastic life, for how many days did he try to persuade his mother to give him her permission to become a monk! He said to her: “Mother, don’t worry. I shall visit you every now and then.’
(To M., reproachfully) “And let me say this to you. Your father and mother brought you up. You yourself are the father of several children. Yet you have left home with your wife. You have cheated your parents. “You have come away with your wife and children, and you feel you have become a holy man. Your father doesn’t need any money from you; otherwise I should have cried, ‘Shame on you!'”
Everybody in the room became grave and remained silent.
MASTER: “A man has certain debts to pay: his debts to the gods and rishis, and his debts to mother, father, and wife. He cannot achieve anything without paying the debt he owes to his parents. A man is indebted to his wife as well. Harish has renounced his wife and is living here. If he had left her unprovided for, then I should have called him an abominable wretch. (BG 3.11, BG 3.12, BG 3.13-14, BG 3.15, BG 3.16, Taittiriya Upanishad 1.11.2)
“After attaining Knowledge you will regard that very wife as the manifestation of the Divine Mother Herself. It is written in the Chandi, ‘The Goddess dwells in all beings as the Mother.’ It is She who has become your mother.
“All the women you see are only She, the Divine Mother. That is why I cannot rebuke even Brinde, the maidservant. There are people who spout verses from the scriptures and talk big, but in their conduct they are quite different. Ramprasanna is constantly busy procuring opium and milk for the hathayogi. He says that Manu enjoins it upon man to serve the sadhu. But his old mother hasn’t enough to eat. She walks to the market to buy her own groceries. It makes me very angry.
“But here you have to consider another thing. When a man is intoxicated with ecstatic love of God, then who is his father or mother or wife? His love of God is so intense that he becomes mad with it. Then he has no duty to perform. He is free from all debts. What is this divine intoxication? In this state a man forgets the world. He also forgets his own body, which is so dear to all. Chaitanya had this intoxication. He plunged into the ocean not knowing that it was the ocean. He dashed himself again and again on the ground. He was not aware of hunger, of thirst, or of sleep. He was not at all conscious of any such thing as his body.” (BG 3.17, BG 3.18) (Source: Gospel of Sri Ramakrishna)