In the sacred discourse, it was taught that one should gradually restrain the mind, for in this way, it will eventually become completely pacified. By first placing the mind upon the path of meditation and persevering with constant practice, it finds calmness. Happiness naturally comes to one who has thus mastered self-control. Indeed, yogis who follow this path proceed to blissful nirvana, a state free from all affliction. Bhṛgu, the supremely righteous sage, was astonished by these teachings and honored the speaker. He asked, “O wise one, what else do you wish to hear in full?” Then, the knower of truth, Nārada, eager for wisdom, requested a noble discourse on the Self. “Nor do I ever feel satisfied, even as I listen again and again,” Nārada confessed. “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?” It was revealed that Janaka was devoted to reflecting upon the duties concerning the departed body. Many teachers spoke various distinct doctrines, showing diverse duties. Yet, Janaka, established in his practice, delighted mostly in the truth of the self. Having journeyed across the entire earth, he finally reached Mithila. His purpose was perfectly accomplished; he was free from duality and doubt, seeking that eternal, supreme happiness which is exceedingly rare. It was believed that, by his own form, Janaka himself proclaimed this supreme happiness. He who dwells at the five streams performed sacrifices for a thousand years. In his teachings, he revealed the supreme reality, which remains unmanifest in the state of the person. He explained to the wise the distinction between the field and the knower of the field, using the vision of the body as his guide. In that circle of wisdom, Āsuri attained the imperishable. There was also a Brahmin woman named Kapilī, a householder. She attained the state of Kapilī, marked by steadfast wisdom. Her Kapilī-hood was supreme knowledge of all things. Approaching a hundred teachers, she bewildered them with her reasoning. Abandoning those hundred teachers, she followed Janaka from behind. Janaka spoke of the supreme liberation, prescribed as Sāṃkhya. After describing disillusionment with action, he spoke further of complete disillusionment. He explained that delusion, which brings no comfort, is destructive, unstable, and impermanent. Even while declaring that the highest truth is established by scripture, he was refuted. Out of delusion, one may consider oneself to be the self, but that is not the true, supreme view. Just as a king may think himself ageless and immortal, so does such a person. He questioned on what basis certainty could be declared about the course of worldly existence, for perception and scripture are often at odds, and fate is not definite. According to the view of the unbelievers, there is no other soul for the body. Yet, memory of past births, the magnet, the sunstone, and the absorption of water—and the cessation of actions after death—these are considered as evidence. For the unmanifest cannot be perceived as having anything in common with the manifest. When the mind is lost and burned, it follows the nature of death. And when, by form, by birth, by hearing, or by meaning, another is found, the cycle continues. Thus, the teachings unfolded, illuminating the path of liberation and the mysteries of the Self.