When we see and act from the standpoint of the egoistic individual, we see all the separate forms and beings, and we see them as “other” than us, and therefore different and having, in some instances, conflicting needs, goals and actions. We look upon the world in a fragmented manner and we act within that world based on the fragmented viewpoint from which we view it.
When we see and act from the standpoint of the Brahman, the Divine standpoint, we see everything as one integrated Being, and all forms and existences as One Being, and our interaction then takes place on the basis of that Oneness founded in the principle of equality.
Sri Aurobindo describes the higher knowledge: “That is not a vision or knowledge or consciousness of Brahman to the exclusion of all else, but a seeing of all in Brahman and as the self.”
The Gita describes it thus: “Equal-visioned everywhere,he sees the Self in all existences and all existences in the Self.” and “He who has reached oneness and loves Me in all beings, that Yogin, howsoever he lives and acts, is living and acting in Me.”
Sri Aurobindo points out that the Gita does not rest in the sufficiency of this Knowledge, but ties it to action: “Always it insists on the relation between this knowledge of oneness and Karmayoga, and therefore on the knowledge of oneness as the basis of a liberated action in the world. Whenever it speaks of knowledge, it turns at once to speak of equality which is its result; whenever it speaks of equality, it turns to speak too of the knowledge which is its basis.”
“The peace of the Brahman in the liberated soul is the foundation; the large, free, equal, world-wide action of the Lord in the liberated nature radiates the power which proceeds from that peace; these two made one synthesise divine works and God-knowledge.”
Sri Aurobindo, Essays on the Gita, First Series, Chapter 20, Equality and Knowledge, pp. 196-197