Through inquiry on these lines, knowledge is rendered clearer and brighter, and liberation is achieved. Moksha is only another word for independence, not depending on any outside thing or person.

If nicely controlled and trained, the mind can lead one on to Moksha. It must be saturated in the thought of God; that will help the inquiry into the nature of Reality. The consciousness of the Ego itself will fade away when the mind is free from pulls and when it is rendered pure. Not to be affected in any way by the world; that is the path to self-realisation; it cannot be got in Swarga or in Mount Kailasa.

The flame of desire cannot be put out without the conquest of the mind. The mind cannot be overcome without the scotching of the flames of desire. The mind is the seed, desire is the tree. Atmajnana alone can uproot that tree. So, these three are inter-dependent: mind, desire and Atmajnana.

The Jivanmuktha is established firmly in the knowledge of the Atma. He has achieved it by dwelling on the Mithya of the world and contemplating its failings and faults. By this means, he has developed an insight into the nature of pleasure and pain and equanimity in both. He knows that wealth, worldly joy and pleasure are all worthless and even poisonous. He takes praise, blame and even blows with a calm assurance, unaffected by both honour and dishonour. Of course, the Jivanmuktha reached that stage only after long years of systematic discipline and unflagging zeal when distress and doubt assailed him. Defeat only made him more rigorous in self-examination and more earnest about following the prescribed discipline. The Jivanmuktha has no trace of the 'will to live'; he is ever ready to drop into the lap of Death.

Aparokshabrahmajnana or Direct Perception of Brahma is the name given to the stage in which the aspirant is free from all doubt regarding improbability or impossibility, and is certain that the two entities, Jiva and Brahman, are One, and have been One, and will ever be One. When this stage is attained, the aspirant will no longer suffer any confusion, he will not mistake one thing for another, or superimpose one thing on another. He will not mistake the rope for the snake. He will know that all along there was only one thing, the rope.