Verse 12·8

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय ।निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥

mayyeva mana ādhatsva mayi buddhiṃ niveśayanivasiṣyasi mayyeva ata ūrdhvaṃ na saṃśayaḥ

The liberation of the Gita is not a self-oblivious abolition of the soul’s personal being in the absorption of the One, sāyujyaḥ muktiḥ; it is all kinds of union at once. There is an entire unification with the supreme Godhead in essence of being and intimacy of consciousness and identity of bliss, sāyujyaḥ,—for one object of this Yoga is to become Brahman, brahmabhūta. There is an eternal ecstatic dwelling in the highest existence of the Supreme, sālokya,—for it is said, “Thou shalt dwell in me,” nivasiṣyasi mayyeva. There is an eternal love and adoration in a uniting nearness, there is an embrace of the liberated spirit by its divine Lover and the enveloping Self of its infinitudes, samīpya. There is an identity of the soul’s liberated nature with the divine nature, sādṛsya mukti,—for the perfection of the free spirit is to become even as the Divine, madbhāvam āgata, and to be one with him in the law of its being and the law of its works and nature, sādharmayam āgatā The orthodox Yoga of knowledge aims at a fathomless immergence in the one infinite existence, sāyujyaḥ; it looks upon that alone as the entire liberation. The Yoga of adoration envisages an eternal habitation or nearness as the greater release, sālokya samīpya. The Yoga of works leads to oneness in power of being and nature, sādṛsya. But the Gita envelops them all in its catholic integrality and fuses them all into one greatest and richest divine freedom and perfection.