Blessed indeed is the one who knows the Self, whose mind remains equal in all circumstances—whether seeing, hearing, touching, smelling, or eating—free from all craving. For such a steadfast soul, who dwells always without distinctions, as limitless as the sky, what meaning can there be in the world, in illusion, in attainment, or even in spiritual practice? Victorious is the one who has renounced possessions, whose very nature is full and spontaneous, whose absorption in the Self is uncontrived and unbroken. What more can be said? The great knower of truth, desiring neither enjoyment nor liberation, remains indifferent everywhere. Having abandoned the world of duality, which arises merely as names and concepts from the highest principle downwards, what duty remains for one who abides as pure awareness? For the one who is convinced that all this—up to the wanderings of the mind—is but illusion and that nothing truly exists, the pure, ungraspable radiance of consciousness settles by its own nature. For the one whose nature is pure radiance, who sees no objects as real, where is rule, where is renunciation, where is abandonment, or even tranquility? For one who shines in infinite forms and does not see nature as real, where is bondage, where is liberation, where is joy, and where is sorrow? In the world of the mind, which is limited by intellect, only illusion appears. The wise one, free from possessiveness, ego, and desire, shines forth. For the sage who sees the Self as imperishable and free from suffering, where is knowledge, where is the universe, where is the body, or even the notions of “I” and “mine”? If a dull-minded person abandons actions like restraint, he immediately indulges in fantasies and idle talk. Even after hearing the truth, the dull one does not give up his delusion; though outwardly undivided, he inwardly craves sense objects. But for the one whose actions have fallen away through knowledge, though he may appear to act in the eyes of the world, he does not truly engage in action, nor is there any occasion to speak of action. For the unchanging, steadfast one who is always free from fear, where is darkness, where is light, where is rejection, or anything at all? For the yogi whose nature is inexpressible and who has no inherent nature, where is courage, where is discernment, or even fearlessness? There is no heaven, nor hell, nor even liberation while living; what more needs to be said? From the perspective of yoga, there is nothing at all. He does not seek gain, nor does he grieve over lack; the mind of the steadfast one is cool and filled only with nectar. The desireless one does not praise the peaceful, nor does he blame the wicked; content in pleasure and pain alike, he sees nothing to be done. The steadfast one does not hate the world, nor does he seek to see himself; free from delight and resentment, he is neither dead nor alive. Without attachment to children or spouse, without desire for sense objects, unconcerned even for his own body, the wise one shines, free of hope. Content everywhere, moving as circumstances arise, wandering freely through lands, sleeping wherever night falls—such is the steadfast one. Whether the body falls or stands, the great soul has no concern; resting in his own nature, he has forgotten all cycles of becoming. Having nothing, moving as he wishes, free from duality with all doubts cut off, unattached to all things, the wise one delights in his own being. The steadfast one shines, free from possessiveness, regarding clod, stone, and gold alike, with the knots of the heart completely broken and all passion and darkness dispelled. For the one who is unattentive everywhere, no impressions remain in the heart; who can be compared to the liberated, contented Self? Though knowing, he does not know; though seeing, he does not see; though speaking, he does not speak—who else is like this, except one free from all impressions? Whether a beggar or a king, the desireless one shines, whose mind has let go of judgments of good and bad in all things. Where is freedom, where is restraint, or certainty of truth, for the yogi who is fulfilled, whose nature is pure, straightforward, and without pretense? For one satisfied in the Self, without hope and free from suffering, whatever is experienced within—how can that be described, and to whom? Even when asleep, he is not in deep sleep; even in dream, he does not lie there; even when awake, he does not awaken—the steadfast one is fulfilled at every step. The wise one, though appearing thoughtful, is free of thought; though possessing senses, is as if without senses; though endowed with understanding, is as if without intellect; though having ego, is without egotism. He is neither happy nor unhappy, neither detached nor attached; neither seeking liberation nor liberated; he is nothing, and not even nothing. Even amidst distraction, he is not distracted; in absorption, he is not absorbed; in dullness, he is not dull; in learning, he is not learned. Liberated, established in his own nature, content with what is done and undone, equal everywhere due to freedom from craving, he does not recall what has or has not been done. He is not pleased when praised, nor angered when blamed; he is not disturbed by death, nor does he rejoice in life. His mind at peace, he does not run toward crowds nor to the forest; however things are, wherever he is, he remains the same. Then Janaka declared: “Taking up the pincers of true knowledge from the cave of my heart, I have removed the thorn of mistaken notions. Where is duty, where is desire, where is wealth, where is discrimination? Where is duality, where is nonduality, for me who abides in my own glory? Where is the past, where the future, or even the present? Where is place, where is eternity, for me who abides in my own glory? Where is self, where is non-self, where is auspiciousness, where is inauspiciousness? Where is thought, where is absence of thought, for me who abide in my own glory?