The wise one moves through the world in a most wondrous way. Though outwardly appearing thoughtful, he is untouched by thoughts within. Though his senses function, it is as if he has none; though endowed with understanding, he is as if without intellect; though ego seems present, he is utterly free from egotism. He dwells beyond the usual tides of human feeling—neither happy nor unhappy, neither attached nor detached. He does not seek liberation, nor does he claim to be liberated. In truth, he is nothing, and not even nothing. Even when surrounded by distractions, he remains undistracted; in deep absorption, he is not absorbed; in dullness, he is not dull; in the midst of learning, he is not learned. Liberated and established in his own nature, he is content with whatever comes to pass, be it done or undone. Free from craving, he is equal in all situations, not recalling what has or has not been accomplished. Praise and blame do not move him—he is not pleased by praise, nor angered by blame. Death does not disturb him, nor does life cause him to rejoice. His mind is at peace; he does not run toward the crowds nor escape to the forest. However things are, wherever he finds himself, he remains ever the same. King Janaka then declared: “With the pincers of true knowledge, drawn from the cave of my own heart, I have removed the thorn of mistaken notions. Now, where is duty, where desire, where wealth, where even discrimination? Where is duality, and where nonduality, for me who abide in my own glory? Where is the past, where the future, or even the present? Where is place, and where is eternity, for me who rest in my own glory? Where is self, where non-self, where auspiciousness or inauspiciousness? Where is thought, or absence of thought, for me who abide in my own glory? Where is dream, where deep sleep, where waking, and where even the fourth state or fear, for me who abide in my own glory? Where is far or near, outside or inside? Where is gross or subtle, for me who abide in my own glory? Where is death, where is life, where are worlds, where is worldly existence? Where is dissolution or absorption, for me who abide in my own glory? Enough of talk about the three aims of life, enough of talk about yoga, enough of talk about knowledge—for I rest in my Self. Where are the elements, where is the body, where are the senses, where is the mind? Where is emptiness, where is despair, in my stainless true nature? Where is scripture, where is self-knowledge, where is the desireless mind? Where is satisfaction, where is freedom from craving, for me who am always beyond duality? Where is knowledge, where is ignorance, where am I, where is this ‘mine’? Where is bondage, where is liberation, for the true nature that is beyond all forms? Where are actions already begun, where even liberation while living? Where is that final disembodied freedom, for the one who is ever without distinction? Where is the doer, and where the enjoyer? Where is actionless radiance, and where anything else? Where is direct experience or its fruit, for me who am always without inherent nature? Where is the world, where one seeking liberation, where the yogi, or where the knower? Where is the bound, and where the liberated, in my own nondual nature? Where is creation, where dissolution, where is the attainable, and where the means? Where is the practitioner, and where attainment, in my own nondual nature? Where is the knower, where the means of knowledge, where the knowable, and where knowledge itself? Where is something, or where is nothing, for me who am always pure? Where is distraction, where concentration, where ignorance, and where dullness? Where is joy, or where is sorrow, for me who am always inactive? Where is this worldly conduct, and where is that which is ultimate reality? Where is happiness, and where is suffering, for me who am always without deliberation? Where is illusion, where the cycle of existence, where is attachment or detachment? Where is the individual soul, and where that Brahman, for me who am always pure? Where is activity or cessation, where is liberation, and where bondage, for me who am ever unchanging, indivisible, and established in myself? Where is instruction, where scripture, where is the disciple, and where the teacher? Where is any human aim, for me who am Shiva, without attributes? Where is existence, and where non-existence? Where is the one, and where the dual? Why say much more? Nothing arises for me.” Thus, abiding in his own glory, the sage, untouched by all distinctions and opposites, rests in the stainless, undivided Self—beyond all concepts, beyond all duality, in perfect peace.