Why should they the illumined ones be affected by such feelings when they have the vision of the non-dual Self? In the previous verse it was made clear that conceit etc. arise from the persistence of the illusion of differentiation, which is called the limited nature or the opposite of the fullness-nature and gives rise to the experience of duality, discreteness and delusion, and which takes the form of the differentiation between what is to be rejected and what is to be accepted, and so on. On the other hand a person who, after realising the supreme unity becomes all-pervasive like ether and has the experience of I am the all-pervasive Brahmanand who possesses a mind fully illumined by the supreme spiritual knowledge cannot possibly be touched or defiled by conceit etc. mentioned in the above verse. If the object of knowledge i.
Conceit, joy, etc. were different from knowledge, it could affect limit the all-pervasive nature of the Self, but if everything is Brahman then conceit etc are also Brahman. Under such circumstances, how could they the objects of knowledge conflict with Brahman? External praise, sacrificial offerings, etc., are all based on the experience of duality. These cannot possible satisfy illumined persons. This has been described in the following verse: Having passed beyond worship, he will not rejoice in praise and the like.
There is nothing separate from himself to which he should offer praise or oblation. To a person whose mind has been illumined by the experience of supreme unity there is nothing to which he should offer praise or oblation. This is because nothing exists apart from himself. Such a person, the knower of the real Self, cannot derive any pleasure from offering praise or oblation because on experiencing supreme unity he tastes supreme bliss and becomes satisfied. He therefore does not pay any heed to the artificial felicity that arises from offering praise or oblation.