The steadfast seeker, with unwavering resolve, must direct his mind to the earlier path of meditation, approaching it with urgency and diligence. This path of meditation, along with its inherent dangers, has already been described in detail. When one earnestly follows this way, the experience can arise suddenly and vividly—like a flash of lightning illuminating the edge of the ocean from within a rain-laden cloud. In much the same manner, the mind, when properly guided, follows the course of meditation. Yet, just as the wind moves restlessly across the skies, the mind too tends to wander, carried away along the path of the wind. Recognizing this, the true knower of meditation must patiently and repeatedly bring the mind back to stillness through the practice of meditation. For the sage who is established in samadhi, meditation is the very foundation, undertaken from the very beginning. Such a sage should not succumb to despair, but should act always for the welfare of his own self. Consider how, when water is poured suddenly over objects, they do not become fully saturated. But when water moves slowly and steadily, in time, everything becomes thoroughly soaked. In the same way, the mind must be gradually restrained; with patient and persistent effort, it will eventually become completely pacified. By first placing the mind firmly on the path of meditation, and through constant practice, it is brought to calmness. Happiness will surely come to the one who thus has mastered himself. Indeed, yogis who have achieved such self-control proceed to that blissful nirvana, free from all affliction. Witnessing this, the supremely righteous Bhṛgu was filled with astonishment and reverence, and he honored the sage. “O wise one,” he asked, “what else do you wish to hear in full?” Again, the sage Nārada, knower of truth, inquired further about the noble discourse on the Self. “No matter how many times I listen,” he said, “I do not find myself satisfied. O all-knowing one, please speak also of the dharma of liberation, which is always upheld. How did Janaka, the ruler of Mithila, attain liberation?” Nārada continued, “Janaka was devoted to contemplation upon the duties relating to the departed body. Many teachers expounded various distinct duties and presented diverse doctrines. Yet, established in that knowledge, Janaka mostly delighted in the truth of the Self. Having traversed the entire earth in his search, he finally reached Mithila. There, his purpose was perfectly accomplished; he was free from all duality and doubt, ever seeking the eternal, supreme happiness that is exceedingly rare. I believe that, through his own example, Janaka himself proclaims this supreme goal.” “He who dwells at the five streams performed a thousand-year sacrifice. He revealed the supreme reality, which remains unmanifest in the state of the person. To the wise, he explained the distinction between the field and the knower of the field, using the vision of the body as a means. In that very assembly, Āsuri attained the imperishable state.” “There was also a Brahmin woman named Kapilī, a householder. She attained to the state of Kapilī and steadfast wisdom. Her Kapilī-hood was none other than supreme knowledge of all things. Approaching a hundred teachers, she confounded them all with her reasoning. Leaving behind those hundred teachers, she followed Janaka from behind.” “He spoke to her of the supreme liberation, which is known as Sāṃkhya. After describing disillusionment with action, he also spoke of complete disillusionment. That delusion, he said, brings no comfort; it is destructive, unstable, and impermanent. Even as he declared that the highest truth is established by scripture, he himself was refuted.” Thus, the story flows from the steadfast pursuit of meditation and self-mastery, through the quest for liberation exemplified by Janaka, and the profound wisdom sought and attained by those like Kapilī, illuminating the path to the supreme truth.