Since to an enlightened being who has developed the vision of absolute oneness the entire universe appears as pervaded by the supreme Lord, he does not distinguish a holy place from an unholy one. He has also obliterated the sorrow arising from thought constructs. As has been stated in the SrJnin'dna Yogottara: There is absolutely no difference if the knower of the true Siva nature dies ill the Himalayas at the mouth of the Ganges or at Varanasi, or Kuruksetra, or Prayag, or in the house of an outcast. A realised being has no use for his memory when he forsakes his physical body.
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This has been conveyed in the phrase in the above verse by the words.
Even if he loses his memory. The words even if are used to indicate that his memory may remain in some cases. But if when forsaking the physical body the memory is lost on account of the cessation of the three vital principles, wind vsyu, bile pitta, and phlegm slesa, he then becomes inert like dead wood or a piece of stone and loses all consciousness about himself and leaves his physical body involuntarily. Despite all this having attained the knowledge of his real Self, he attains liberation. It therefore makes no difference to himwhether or not his memory is gone at the moment of his departure from his body. It might be argued by an opponent that the distinction between a holy or an unholy place might be of little consequence to the enlightened person, but that the lack of memory at the time of departure from the physical body does make a significant difference to him, and if the knowledge of the real Self, which is instrumental in attaining liberation, is forgotten, how can he possibly become liberated? It has been stated in the Yoga Gltii: The individual being who, while remembering me, leaves the body, he gains identity ivith me. There is no doubt about this.
Yoga Thus the utility of memory in the attainment of liberation has been recognised. Also, it might be argued by an opponent that if an individual adept is able to become one with the supreme Being without his remembering his distinction from other fellow creatures at the time of his exit from the body, then all creatures, even if they are ignorant of their real nature at the time of their death, would attain identity with him, there being no recognisable distinction between the enlightened and ignorant one. In that case the words of the Yoga Gita mentioned above would become invalid. The author of the verse refutes this objection maintaining that it is not correct.
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