The supreme Being who remains in the supreme Being, abandoning all support of cold and heat, pleasure and pain — he is liberated here, there is no doubt.

Śītoṣṇa-sukha-duḥkha-ādeḥ — cold and heat, pleasure and pain, and so on.These represent the pairs of opposites (dvandvas) that constitute ordinary dualistic experience.The body feels cold or hot;the mind experiences pleasure or pain.These fluctuations are inevitable as long as there is identification with the body-mind.

Parātmā parātmani tiṣṭhati — the supreme Self remains in the supreme Self.This tautological formulation points to pure self-reference: Being resting in itself, without moving towards any object.

Ālambanātyāgī — having abandoned all support.Ālambana is that on which we sustain ourselves, we depend.The released one does not need external or internal supports for its stability.Atra — here — emphasizes again that liberation is now, in this life.The Bihar School points out that this “abandonment” is not repression but natural transcendence when identity with the supreme Being is recognized.