426. That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is
changeless and free from activity.
427. That kind of mental function which cognises only the identity of the Self and Brahman, purified of all adjuncts, which is free from
duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man
of steady illumination.
428. He whose illumination is steady, who has constant bliss, and who has almost forgotten the phenomenal universe, is accepted
as a man liberated in this very life.
429. He who, even having his mind merged in Brahman, is nevertheless quite alert, but free at the same time from the
characteristics of the waking state, and whose realisation is free from desires, is accepted as a man liberated-in-life.
430. He whose cares about the phenomenal state have been appeased, who, though possessed of a body consisting of parts, is yet
devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life.
431. The absence of the ideas of “I” and “mine” even in this existing body which follows as a shadow, is a characteristic of one
liberated-in-life.
432. Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are
characteristics of one liberated-in-life.
433. Looking everywhere with an eye of equality in this world, full of elements possessing merits and demerits, and distinct by
nature from one another, is a characteristic of one liberated-in-life.
434. When things pleasant or painful present themselves, to remain unruffled in mind in both cases, through the sameness of
attitude, is a characteristic of one liberated-in-life.
435. The absence of all ideas of interior or exterior in the case of a Sannyasin, owing to his mind being engrossed in tasting the
bliss of Brahman, is a characteristic of one liberated-in-life.
436. He who lives unconcerned, devoid of all ideas of “I” and “mine” with regard to the body, organs, etc., as well as to his duties, is
known as a man liberated-in-life.
437. He who has realised his Brahmanhood aided by the Scriptures, and is free from the bondage of transmigration, is known as a
man liberated-in-life.
438. He who never has the idea of “I” with regard to the body, organs, etc., nor that of “it” in respect of things other than these, is
accepted as one liberated-in-life.
439. He who through his illumination never differentiates the Jiva and Brahman, nor the universe and Brahman, is known as a man
liberated-in-life.
440. He who feels just the same when his body is either worshipped by the good or tormented by the wicked, is known as a man
liberated-in-life.
441. The Sannyasin in whom the sense-objects directed by others are engulfed like flowing rivers in the sea and produce no change,
owing to his identity with the Existence Absolute, is indeed liberated.
442. For one who has realised the Truth of Brahman, there is no more attachment to the sense-objects as before: If there is, that
man has not realised his identity with Brahman, but is one whose senses are outgoing in their tendency.
443. If it be urged that he is still attached to the sense-objects through the momentum of his old desires, the reply is – no, for
desires get weakened through the realisation of one’s identity with Brahman.
444. The propensities of even a confirmed libertine are checked in the presence of his mother; just so, when Brahman, the Bliss
Absolute, has been realised, the man of realisation has no longer any worldly tendency.
445. One who is constantly practising meditation is observed to have external perceptions. The Shrutis mention Prarabdha work in
the case of such a man, and we can infer this from results actually seen.
