Listen now to the wondrous state described by the sage: the highest gods themselves, even Indra, yearn for this realization, and yet the yogi established in it feels no elation or pride. For the one who knows the Self, there is no inner contact with merit or sin; just as space seems to touch smoke but remains untouched, so too the knower is never truly affected by the play of virtue or vice. Who could restrain such a great soul—one who sees the entire world as the Self and lives spontaneously, accepting things as they come? From Brahma, the creator, down to the smallest blade of grass, in all forms of life, only the knower has the power to be free from both desire and aversion. Whoever realizes the Self as nondual, the Lord of the universe, moves through life without fear, for whatever he knows or does, he remains untouched. Ashtavakra, the wise teacher, addresses the pure-minded seeker: “You have no attachment to anything—why then do you wish to renounce? Dissolve the sense of aggregation, and thus enter dissolution.” He explains further: “The universe arises in you like a bubble in the ocean. Knowing the Self to be one, enter dissolution. Even though the world appears directly, it does not exist in you, the stainless one—just as a snake is seen in a rope, but is not truly there. Be the same in pain and pleasure, in hope and hopelessness, in life and death—thus, enter dissolution.” Ashtavakra continues: “I am infinite like space; the world is natural, like a pot. For one who knows this, there is neither renunciation nor acceptance—only dissolution. I am like the great ocean; the world is but a wave. For such a one, there is neither renunciation nor acceptance—only dissolution. I am like mother-of-pearl; the world-appearance is like silver. For one established in this knowledge, there is neither renunciation nor acceptance—only dissolution. Whether I am in all beings, or all beings are in me—such is the knowledge of this one; for him, there is neither renunciation, nor acceptance, nor even dissolution.” Janaka, the enlightened king, then speaks: “In the infinite ocean that is myself, the ship of the world drifts here and there, moved by the wind of its own mind; I have no impatience with this. In this infinite ocean, the wave of the world arises and subsides by its own nature; whether it rises or falls, for me there is neither gain nor loss. In this infinite ocean, the world is merely a notion—utterly peaceful, formless—this alone I abide in. The Self is not in states, nor are states in That infinite, stainless One; thus, unattached, desireless, and at peace—this alone I abide in. Ah! I am pure consciousness alone; the world is like a magic show. So for me, how or where could there be any thought of rejection or acceptance?” Ashtavakra now teaches on bondage and liberation: “Bondage is when the mind desires, grieves, lets go, takes hold, sees differences, or becomes angry. Liberation is when the mind neither desires nor grieves, neither lets go nor takes hold, neither rejoices nor becomes angry. Bondage is when the mind is attached to any perception; liberation is when the mind is unattached to all perceptions. Liberation is when there is no sense of ‘I’; bondage is when there is ‘I’. Knowing this, do not grasp or abandon anything, even carelessly.” He asks, “When are the pairs of opposites—action and inaction—ever at peace, and for whom? Knowing this, become indifferent here, devoted to renunciation, free from all vows. For some rare blessed one, merely by observing the ways of the world, the desires for life, food, and knowledge, along with all agitation, have vanished. All this is impermanent, tainted by suffering, unsubstantial, blameworthy, and to be abandoned—knowing this, one becomes calm. What time, what age, or what circumstance is there where the pairs of opposites do not exist for people? Ignoring them, acting as is fitting, one attains perfection. Not by the doctrines of sages, saints, or yogis—seeing this, who, having become dispassionate, does not become calm?” Ashtavakra proclaims, “Having realized the true nature of consciousness, who is not a teacher? By the method of dispassion and equanimity, one leads others beyond the cycle of birth and death. See the transformations of the elements as merely the elements themselves; in that very instant, freed from bondage, you will abide in your own nature. Desires alone are the world—therefore, abandon them all. Renouncing desires, you will remain established today, in whatever way it may be.” He continues: “Renounce desire, the enemy, and wealth, which is filled with misfortune; even righteousness, which arises from these two, regard with detachment everywhere. See the days—three or five—as like a dream or illusion: friends, lands, wealth, houses, wives, heirs, and possessions. Wherever there is craving, know that there is worldly existence; relying on mature dispassion, become happy, free from craving. Bondage consists only of craving; its destruction is called liberation. By mere non-attachment to existence, satisfaction is attained again and again.” Ashtavakra reminds: “You alone are conscious, pure; the world is inert and unreal. Even ignorance is nothing—so why this curiosity of yours? Kingdoms, sons, wives, bodies, and pleasures—even for one attached, these are lost in every birth of yours. Enough of wealth, desire, and even virtuous deeds; among these, in the desert of worldly existence, the mind has never found rest. How many births have passed in body, mind, and speech, performing actions that bring suffering and toil? Let that cease today.” Finally, he declares: “Knowing that arising, non-arising, and change are all natural, one who is changeless and free from distress attains peace effortlessly. Knowing that the Lord is the creator of all and there is no other, one whose hopes have dissolved within is peaceful and does not become attached anywhere.” Thus is revealed the serene wisdom of the Self, where the knower abides in peace, free from the entanglements of desire, aversion, and the endless dance of opposites.