Janaka, reflecting deeply, observes that states such as happiness and sorrow arise only in the mind. Having let go of both auspicious and inauspicious outcomes, he sits at ease, undisturbed by the shifting tides of fortune. He contemplates the nature of the mind, realizing that one whose mind is naturally empty but who inadvertently dwells on objects is like someone asleep while awake, for the memory of such a person is exhausted. He wonders, "Where are possessions, friends, or sense objects for me? Where is scripture, and where is knowledge, when all desire has fallen away?" Having realized the witness-self—the supreme Self, the Lord—he finds himself free from hope, bondage, or even concern for liberation. In this state, inner concepts are absent, and outwardly he moves freely; the states that arise within him are like those of one deluded, yet only he knows them. Ashtavakra then speaks, saying, "By whatever means he is instructed, the wise person who has attained fulfillment is satisfied; but the seeker, even for a lifetime, remains confused about that." He explains that liberation is indifference to sense objects, while bondage is the taste for them—this alone needs to be understood, and one may act as one wishes. The realization of truth transforms even the eloquent, wise, and energetic into mute, dull, and inactive beings; thus, those who desire worldly enjoyment ultimately abandon it. Ashtavakra reminds Janaka, "You are not the body, nor is the body yours; you are neither the enjoyer nor the doer. You are consciousness itself, always the witness, unattached—move about happily." He continues, "Attachment and aversion are qualities of the mind; the mind is never yours. You are consciousness itself, without distinctions, unchanging—move about happily." Recognizing the Self in all beings and all beings in the Self, Janaka becomes free of ego and possessiveness, and finds happiness. Ashtavakra describes the universe shining forth like waves in the ocean; that alone is the truth, without doubt. He addresses Janaka as the embodiment of consciousness, urging him to be free from distress. "Have faith, dear one, have faith—do not be deluded. The Self, your true nature, is knowledge itself, divine, and beyond nature." He points out that the body, enveloped by qualities, stands, comes, and goes, but the Self neither goes nor comes—so why grieve for it? Whether the body remains until the end of an age or departs today, there is neither increase nor decrease for the one who is pure consciousness alone. In Janaka, the infinite ocean, the waves of the universe arise by their own nature; whether they rise or subside, there is neither gain nor loss for him. Ashtavakra says, "Dear one, you are pure consciousness alone; this world is not separate from you. Therefore, for whom, how, and where can there be any notion of acceptance or rejection?" "In you, the one, imperishable, peaceful, pure space of consciousness—how can there be birth, action, or even ego?" Whatever is perceived, there Janaka alone appears; just as bracelets, armlets, or anklets do not shine apart from the gold from which they are made. Ashtavakra advises, "Abandon the division, 'This is me, this is not me.' Realizing that all is the Self, be free of all notions and be happy." Through ignorance, the world appears, but in reality, Janaka is one; there is no other who is bound or liberated apart from him. He urges Janaka to be certain that this world is mere illusion and nothing else. Free of desires, consisting only of awareness, Janaka becomes as if nothing and is at peace. In the one ocean of existence, there is only one—past, present, and future. For Janaka, there is no bondage or liberation, nothing to do or not do—so he moves about happily. "Do not disturb your mind with thoughts and doubts, O embodiment of consciousness," says Ashtavakra. "Be calm, remain happily in your own Self, the very form of bliss." He advises Janaka to abandon meditation entirely and not to hold anything in his heart, for he is the Self, already free—what will he accomplish by deliberation? Ashtavakra declares, "You may explain or listen to countless scriptures, my dear, yet you will not find your own ease except by forgetting everything." Whether Janaka enjoys, acts, or meditates, his mind, freed from all desires, will delight exceedingly. He notes that everyone suffers from effort; no one knows this truth. By this very teaching, the fortunate attain peace. The one who is troubled even by activity in the blink of an eye is the foremost among the lazy; happiness belongs to him, not to anyone else. When the mind is freed from the dualities of 'this is done, this is not,' it becomes indifferent to righteousness, wealth, pleasure, and liberation. The detached one rejects sense objects; the passionate one craves them. But one who is free from grasping and releasing is neither detached nor passionate. The notion of accepting and rejecting remains as long as desire lives—the sprout of worldly existence—until the state of pure inquiry is attained. Attachment arises in activity, aversion in inactivity; but the wise, free from duality, remain established like a child. The passionate seek to abandon the world out of a desire to escape suffering; but the dispassionate, being free from sorrow, is not troubled even in it. One who has pride even in liberation, and attachment to the body as 'mine,' is neither a knower nor a yogi, but merely shares in suffering. Ashtavakra concludes, "Even if Shiva, Vishnu, or Brahma teaches you, you will not find your own ease except by forgetting everything." He describes the one who has attained the fruit of knowledge and yoga practice, whose senses are always pure and satisfied, delighting alone. Never does the knower of truth grieve in this world, for by him alone this entire sphere of the universe is fulfilled. No sense objects ever please one who delights in himself, just as neem leaves do not please an elephant fond of sallaki shoots. Rare is the one who, when enjoying pleasures, is not affected, and when not enjoying, has no longing. Thus, in the serene wisdom imparted by Ashtavakra, Janaka abides in pure consciousness, free from sorrow, desire, and division, moving about happily in the fullness of the Self.