Janaka, abiding in the radiance of his own glory, reflects deeply and wonders: Where are the states of dream, deep sleep, waking, or even the fourth state and fear, for one who rests in the fullness of his own being? For him, the notions of far and near, outside and inside, gross and subtle—all dissolve, leaving only the splendor of his true nature. He ponders further: Where are death and life, the worlds and worldly existence? Where is dissolution and absorption, for one who abides in his own glory? All these concepts lose meaning in the light of Self-realization. Janaka declares that talk of the three aims of life, discussion of yoga, and even debates about knowledge are no longer relevant to him. He rests content in his own Self, beyond all such pursuits. He continues: Where are the elements, the body, the senses, and the mind? Where is emptiness or despair, when my stainless true nature shines forth? For him, even the scriptures, self-knowledge, the desireless mind, satisfaction, and freedom from craving are transcended, as he dwells always beyond duality. Janaka questions: Where is knowledge, where is ignorance, where am I, and where is this sense of 'mine'? Where are bondage and liberation, for the true nature that is beyond all forms? Even actions already begun, the liberation while living, and the final disembodied freedom—where are these, for one who is ever without distinction? He asks: 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? Janaka wonders: Where is the world, where is one seeking liberation, where is the yogi, or the knower? Where is the bound, and where the liberated, in my own nondual nature? Where is creation, dissolution, the attainable, and the means? Where is the practitioner and where is attainment, in my own nondual nature? He contemplates: Where is the knower, the means of knowledge, the knowable, and knowledge itself? Where is something, or where is nothing, for me who am always pure? Where is distraction, concentration, ignorance, or dullness? Where is joy or sorrow, for me who am always inactive? Janaka muses: Where is worldly conduct, and where is ultimate reality? Where is happiness and where is suffering, for me who am always without deliberation? Where is illusion, the cycle of existence, attachment or detachment? Where is the individual soul, and where is Brahman, for me who am always pure? He affirms: Where is activity or cessation, where is liberation, and where is bondage, for me who am ever unchanging, indivisible, and established in myself? Where is instruction, scripture, disciple, and teacher? Where is any human aim, for me who am Shiva, without attributes? Finally, Janaka concludes: Where is existence, and where is non-existence? Where is the one, and where is the dual? Why speak more? Nothing arises for me. In this way, Janaka, immersed in the nondual glory of the Self, sees all distinctions and concepts as dissolved, resting in the pure, unchanging, attribute-less nature of his own being.