The state of the Self is neither far away nor confined; it is effortlessly attained, free from distinctions, unchanging, and pure. When confusion dissolves and one simply accepts their true nature, those with unobstructed vision shine forth, untouched by sorrow. The entire world is but an imagination, while the Self is liberated and eternal. Knowing this, why would the wise persist in practices like a child? Once it is determined that the Self is Brahman, and that both existence and non-existence are mere constructs of the mind, the one who is free from desire has nothing left to know, say, or do. When the thoughts of ‘I am this’ or ‘I am not this’ fade away, and all is recognized as the Self, the yogi becomes silent. For the peaceful yogi, there is neither distraction nor concentration, neither excessive understanding nor ignorance, neither pleasure nor pain. Whether living as a king or a mendicant, whether experiencing gain or loss, amidst people or alone in the forest, for the yogi whose nature is free from distinctions, there is no difference. Where is righteousness, where is desire, where is wealth, where is discrimination? For the yogi freed from dualities, there is no sense of ‘this is done, this is not.’ There is nothing to be done, nor any delight in the heart; for the yogi liberated while living, life simply unfolds as it is. Where is delusion, where is the world, where is meditation, where is liberation? For the great soul resting at the limit of all thought, none of these remain. Let the one who sees this world declare it does not exist; the one without desires acts, yet sees without seeing. Let the one who has seen the supreme Brahman think, ‘I am Brahman.’ But the one who is free from thought, who sees no second, what is left for him to think? He who perceives agitation in the Self seeks to restrain it; but the noble one, unagitated and with nothing to accomplish, does nothing. The wise, though appearing contrary to the world and living among it, sees neither absorption nor distraction, nor any loss of himself. Content and free from both existence and non-existence, without desire, the wise one does nothing at all, though he appears to act in the eyes of the world. Whether engaged in action or withdrawn, the wise is never confused; whatever comes to be done, he does it and remains at ease. Without desire, without support, free and unbound, he moves as he wills; tossed by the winds of conditioning, he acts like a dry leaf. For the one free from worldly involvement, there is neither joy nor sorrow anywhere; he rules with a cool mind, always as if bodiless. Nowhere does the wise one, whose mind is cooler than cool and who delights in the Self, feel any desire to abandon or any sense of loss. For the steadfast one whose mind is naturally empty, whatever is done happens spontaneously; like an ordinary person, he neither feels pride nor humiliation. He who thinks, ‘This action is done by the body, not by me who am pure by nature,’ even while acting, does not act. Even if he speaks or acts like others, the liberated one, happy and prosperous, shines forth even while moving through the world. The wise one, thoroughly rested from inquiry and having attained repose, does not imagine, is not born, does not hear, does not see. Neither distraction nor concentration, nor even the desire for liberation, remains; having determined all as imagined, the great-souled one abides as Brahman alone. Wherever there is ego within, one acts; but for the wise one free of ego, nothing is done, nothing remains undone. The mind of the liberated one, free from agitation and satisfaction, devoid of agency and movement, without hope and doubt, shines forth. If the mind does not engage in contemplation or activity, it is simply without cause; yet it contemplates and acts as if without motive. Hearing the truth as it is, the dull-witted become confused; or, if not confused, they contract, though someone not confused may appear as if confused. Single-pointedness or restraint is practiced intensely by the dull; the wise see no duty, remaining in their own state like one asleep. Through effort or lack of effort, the dull do not attain peace; the wise become peaceful merely by certainty of the truth. Those devoted to practice do not know the Self, which is pure, awakened, dear, full, free of multiplicity, and free from affliction. The deluded, absorbed in practice, do not attain liberation by action; the blessed one is liberated and unmoved merely by knowledge. The deluded do not attain Brahman because they wish to become it; the wise, even without wishing, partake of the nature of the supreme Brahman. The deluded, restless and grasping without foundation, nourish worldly existence; the wise have cut the root of this source of misfortune. The deluded do not find peace because they wish to pacify; the wise, having determined the truth, always have a peaceful mind. Where is the vision of the Self for one who clings to what is seen? The wise do not see that; they see the imperishable Self. Where is restraint for the confused, who act with compulsion? For the wise, who delight in themselves, there is always effortless freedom. Someone is the experiencer of states, but not the cause of those states; someone is the experiencer of neither—thus, he remains undisturbed. Those of distorted understanding contemplate the pure, nondual Self, but do not know it due to delusion, remaining unsatisfied all their lives. The mind of one seeking liberation does not exist without support; but the mind of the liberated, free from desire, is always without support.