In that sacred place, the wise one, observing those of skill and accomplishment, does not grieve; even when fear arises within him, it is recognized as a fleeting state, soon passing away. O Brahman, there is a profound knowledge, knowing which a person becomes free from the threefold sufferings of existence. It is this knowledge that enables great sages, here on earth, to attain eternal perfection. These sages, fulfilled by wisdom, their minds fully absorbed in liberation, having exhausted the faults and limitations of birth, abide in their own true nature. Detached from all actions—even those that bring peace to the mind—the sage gathers the senses and sits unmoving, like a log. He does not perceive forms with his eyes nor tastes with his tongue. Strong in will, he does not desire the five groups of objects that disturb the mind. He restrains his mind, which tends to be distracted along with the five senses. The steadfast one should firmly direct his mind upon the earlier path of meditation, with urgency and resolve. This path of meditation, with its dangers, has already been described in detail. When the mind is set upon it, it flashes forth, reaching the ocean’s edge like lightning in a rain cloud. In the same way, the mind follows the course of meditation, but again, it may wander along the path of the wind, just as the wind itself roams. The knower of meditation must once more steady his mind through practice. For the sage established in samadhi, meditation is undertaken from the very beginning. He should not fall into despondency, but act for the welfare of his own self. Just as objects suddenly soaked with water do not become fully saturated, but gradually, as the water moves slowly, everything becomes saturated, so too should the mind be gradually restrained. In this way, it will become 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 the teacher and asked, “O wise one, what else do you wish to hear in full?” Again, the knower of truth, Nārada, asked about the noble discourse on the Self. “Nor does satisfaction arise for me, even as I listen again and again,” he said. “O all-knowing one, speak also of the dharma of liberation, which is always upheld. How did Janaka, the ruler of Mithila, attain liberation?” Janaka was devoted to reflection upon the duties concerning the departed body. Many distinct duties were shown to him, and diverse doctrines were spoken. Established in these teachings, Janaka mostly delighted in the truth of the Self. Having traversed the entire earth, he finally reached Mithila. His purpose was perfectly accomplished; he was free from duality and doubt, seeking the eternal, supreme happiness, which is exceedingly rare. It is thought that, by that form, Janaka himself proclaims this truth. He who dwells at the five streams performs a sacrifice for a thousand years. Janaka revealed the supreme reality, unmanifest in the state of the person. He explained the distinction between the field and the knower of the field to the wise, through the vision of the body.