He who has subdued his mind will be the same, in good times and in bad. Grief and joy are but aberrations of the mind. It is only when the mind is associated with the senses and the body that it is affected and agitated and modified. When one takes in an intoxicant, one is not aware of pain, is it not? How does this happen? The mind is then detached from the body and so it is not bothered by physical pain or discomfort. Similarly, the Jnani too has immersed his mind in the Atma; he can establish mental peace and quiet by disciplining the mind.

The Jnani gets full Bliss from his own Atma; he does not seek it anywhere outside himself. In fact, he will have no desire or plan to find joy in anything external. He is satisfied with the inner joy he gets. The greatness of a Jnani is beyond description, even beyond your imagination! The Sruthis proclaim, "Brahmavith Brahmaiva bhavathi". Brahmavith param aapnothi", that is to say, 'he who has known Brahmam becomes Brahmam Itself', 'he who has attained the Brahmam Principle has become the Highest'.

All bubbles are but the same water; so also, all the multiplicity of name and form, all this created world, are but the same Brahmam. This is the fixed conviction of the Jnani, nay, his genuine experience. As all rivers flow into the sea and get lost, so also all desires get lost in the effulgent consciousness of the Realised soul. That is what is termed the Atmasaakshaathkaara, the Vision of the Atma. The Atma has no death. It is not born and it is unaffected by the six-fold process of change. It is Aja (birth-less), Ajara (without old age), Amara (without death) and Avinaasi (without decline and extinction). These processes are for the evanescent body; they are "shad-bhaava vikaras". They mean being born, existing, growing, changing, getting old, declining and lastly dying. The Atma has no such modification. It is stable, unshakable, fixed, the witness of all change in space and time, unaffected by the transformations, like the waterdrop on the lotus-leaf.

Liberation from the tentacles of the mind can be got by the acquisition of Brahmajnana, the knowledge of the Absolute. This type of liberation is the genuine Swarajya, self-rule. This is the genuine Moksha. Whoever grasps the reality behind all this passing show, he will be troubled by instinct or impulse or any other urge; he will be the master of the real wisdom.