As Sri Aurobindo says: the mark of realisation is that you see the Truth, and it is impossible for you to see the Falsehood, you cannot even see, even when division are shown, you cannot see divisions anywhere: ekatvam anupaśyataḥ (isha U. 7), you really see everywhere oneness, even if you are told, ‘look this is your enemy and this is your friend’, he does not see that way at all; he sees Sri Krishna smiling here, Sri Krishna smiling here, and everywhere. So, ekatvam anupaśyataḥ, everywhere is the same Lord. Outwardly you may be told, ‘this is your enemy and this is a friend’, but in the real realisation, there is no difference at all, everywhere is…it is impossible for him to see: that is called the state of realisation. This is not merely information that we are all one, in which you don’t see the same Lord presiding over everything.
Similarly, when you have a real Knowledge, then you cannot but do the right thing. When you have only the philosophical knowledge, you may know:
dharmaṁ jānāmi na ca me pravṛttiḥ, I know what is dharma but I have no pravṛttiḥ towards it: that is because this is only a philosophic knowledge; what is Dharma and what is Adharma. But if you have true Knowledge, it is impossible for you to do anything wrong: your consciousness is so imbued with Goodness that action will proceed from you automatically, which will be a right action, a good action. You cannot do a wrong action: that is the mark of Knowledge. This is not information but Knowledge. It is that, which gives you the true equality.
So, when you perceive oneness everywhere, and then from that perception you see everything equal, and you attain to equality, that is the real equality according to the Bhagavad Gita. All others are only steps; they are not real equality, they are only steps in the process. When you see not only the oneness everywhere, but when you see the supreme Lord everywhere,bhoktāraṁ, one who enjoys everywhere. So, there you do not have only equality, but you equally enjoy everything. Even when what you call ‘misery’ comes, you feel a great delight in it: equal delight in what we call joy, and equal delight in what we call misery,
Question: That is defending, no?
It is defending oneself, saying what can I do?
I am already designed in such a way. But as I told you, the mark of true knowledge is: he cannot but do the right thing. The true sense of true knowledge is attained by you when it is impossible for you to do the wrong thing. It is also the doctrine of Socrates when he said: ‘Virtue is Knowledge’. When you truly know, you really become free, and when you really become free, you cannot but do the Good. And his definition of freedom is not that you are free to do good or evil: that is called a freedom. The real freedom is attained when you cannot but do the good thing: that is the state of freedom.