The self, present everywhere like the form of the sky, is endless. Its essence is pure. When this is the case, how is it possible that there is division or no division? How is bondage or freedom possible or modification possible?
When everything is the transcendental essence which is one and alone, where is the arrogance of union with the truth and separation from it?
When there is only the supreme essence alone that exists everywhere, where is the possibility of an essential self and non-essential self?
The awareness is pure, alone, without a blemish and is present everywhere. It is of the form of the sky, endless and all-encompassing. When this is its nature, where is the question of attachment or detachment? When this is the truth alone, how can there be an enactment of any play of creation or the absence of it?
The enlightened one moves around, free of any union with the self or disunion. He enjoys the very self without an attitude of enjoyment or a lack of it. He moves through this world with a slow grace. The only thought in his mind is the joy of existence in his natural state.
The yogi is always united to the wisdom of the divine which is very special in nature, shining the light of awareness on everything—thought, thoughtlessness, form and absence of form. For this yogi in a state of freedom, where is duality or non-duality? How is it possible that he is in a natural state, free of all attachments? He is pure, free of taints, enjoying the essence of the self, present everywhere.
The essential self is a state of all negation, which is free from destruction, nor indestructible. To explain this with an example, the river loses its identity when it merges with the ocean. In this way, the ocean destroys the river, but in reality, there is no destruction here, but just an acceptance and unity that remains. Lagna in astrology is the point in time when someone is born. Here, the supreme self is that point of birth which is neither an auspicious time, nor inauspicious time. It is beyond time. Where then is it possible to say that the self is the essence or free of an essential nature? The essence present in all creation is of the form of space.
For the one who is always in this state of freedom, free of any name and form and united to that essence which is present in everything, where is living and death? How is it possible for such a person to attain anything by meditation or remain in a state of non-accomplishment without the practice of meditation? These are the qualities of a Jeevan Mukta, a person who is living in this world, but free of an attachment to limited ideas.