In the sacred conversation, the knot of the heart—firmly bound by thoughts and intellect—was described as the central obstacle to liberation. Just as impure men approach a full, pure river seeking its cleansing waters, and as one who knows how to cross a great river does not suffer, so too is the journey of the soul. Those who know the Self, who possess the highest knowledge of liberation, observe with steady intellect and thereby attain tranquility. Engaged in inquiry with a focused mind, seeing the truth and free from longing, these seekers are rare and scattered, difficult to find among those whose selves are unrefined. Yet, the wise recognize this pursuit as the only thing worth doing, for there is no higher path. When virtue exists, there is no inequality; for such a person, there is neither unpleasant nor pleasant—how could pleasure or pain arise from action? In that state, seeing the skillful, he does not grieve; even if fear arises, it is always a passing state. O Brahman, knowing this, a person is freed from the threefold suffering. The great sages, having realized this, attain eternal perfection. Satisfied in knowledge, their minds reach liberation, and having exhausted the faults of birth, they abide in their own true nature. Detached from all actions, including those that bring peace to the mind, the sage gathers his senses and sits unmoving, like a log. He does not perceive form with his eyes, nor taste with his tongue. Strong in will, he does not desire the five groups of sense objects that disturb the mind. He restrains his mind, which is distracted along with the five senses, and firmly directs it upon the earlier path of meditation, with urgency. This path of meditation had been described in detail, along with its dangers. The mind, when properly guided, flashes forth like lightning in a rain cloud, reaching the ocean’s edge. In the same way, the mind follows the course of meditation, but again, it may wander like the wind. The knower of meditation must steady his mind once more through practice. For the sage established in samadhi, meditation is first undertaken from the outset. He should not fall into despondency but act for the welfare of his own self. When objects are suddenly soaked with water, they do not become fully saturated; but gradually, as the water moves slowly, everything becomes saturated. In the same way, he should gradually restrain the mind, and thus it will be completely pacified. First, placing it on the path of meditation, it becomes calm through constant practice. Happiness will come to him who thus has a controlled self. Indeed, yogis proceed to that blissful nirvana, free from affliction. At this, the supremely righteous Bhṛgu, astonished, honored his teacher. He asked, “O wise one, what else do you wish to hear in full?” Then, the knower of truth, Nārada, spoke again, eager to hear more of the noble discourse on the Self. He confessed, “Nor does satisfaction arise for me, even as I listen again and again. O all-knowing one, speak also of the dharma of liberation, which is always upheld. How did Janaka, the ruler of Mithila, attain liberation?