बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ।। ५.२१ ।।

bāhya-sparśeṣv-asaktātmā vindaty-ātmani yat-sukham |
sa brahma-yoga-yuktātmā sukham-akṣayam-aśnute || 5.21 ||

Inner contentment of the integrated yogi

Krishna has something more to say about this kind of interactional, sublimational sadhana:

Whatever absorptional happiness is generated from the Self by detachment to sensory objects, the same happiness the seeker gets in interminable measure by being integrated with Brahmic identity and expanse.

Once the mind learns to be ‘equal’ towards the ‘pleasant and unpleasant’, the whole power of world objects to allure or repel the mind stands nullified. In place of delusion and attachment he had towards objects, he now gets filled with detachment and dispassion.

Such detachment necessarily results in withdrawing to the Self within, to get absorbed into its depths. It unfolds the unique unalloyed happiness – not the external, artificial and dependent ones, but the one that is natural, singular and self-born, where none or nothing besides himself is involved.

But can it mean the end of true sadhana or objective? It becomes limited and restricted by the fact of its absorptional character. Withdrawal can be there only when engrossment or involvement is first there. From interaction one goes into withdrawal and then absorption into the Self. Equally so, from there he will have to return to involvement and interaction again. The two are interdependent. What avail is his happiness if it is only through withdrawal or absorption? The limitation, even the fallacy of spiritual quest and sadhana, thus stands revealed before the seeker!

The seeker will have to think beyond ‘withdrawal and absorption’. As long as he does not do so, his problem will continue, as the interactions will bring new conflicting and hindering notes. So an expanse of the mind is necessary to embrace interactional life and sublimate it effectively. It is here that Krishna comes out with the concept “Brahma-yoga-yuktatma”. This implies generating necessary spiritual expanse, in vision as well as pursuit. He had highlighted such expanse in describing the sthitaprajna and sthitadhi earlier. Beginning with atma-sthitih (atmany-eva atmana tushtah), he ended with “brahmi sthitih”. He had also explained how the mind should be ‘even’ towards duhkhas and sukhas (duhkheshu anudvignamanah sukheshu vigata-sprhah – 2.56).

To take the sadhana away from mere inward absorption and to rest it on the expansive note is a characteristic of Krishna’s thoughts and instructions. Expanse, enlargement, both in vision and pursuit is what, accordingly, makes the sadhana and seeker distinguished, exemplary.

Sukham akshayam asnute – this phrase must drive home a great deal of import. Like taking food, the seeker ‘eats’ as it were endless sukha, says Krishna. It is not that sukha is available in trickles; it is pouring in like a heavy shower! The sadhana must become effortless, natural, and fulfilling. The secular note continues, but Krishna relates it cautiously with the religio-spiritual background and ideal. The means and modality may be anything, but the ultimate goal or objective cannot be different!