The knower of reality is established everywhere, liberated from all bondage.

The tattva-jña —the knower of reality— is neither a scholar nor a mystic. He is one who has seen that there is no tattva —no reality— to be known as an object, but rather that knowledge itself is reality. Sthitaḥ —established, settled— does not indicate physical immobility but unshakability: there is no circumstance that can disturb because there is no one who can be disturbed. Sarvatra —everywhere— is not mystical omnipresence but an absence of exclusion: the tattva-jña does not prefer retreat to the city, solitude to company, silence to noise. All situations are equally niṣprapañca —devoid of meaningful proliferation— for one who no longer projects significance. The mukta-bandhanaḥ —liberated from bonds— is not one who broke chains: he is one who saw that the chains were saṅkalpa, projections of a mind that was afraid. The bonds —bandhana— are the kleśas of Patañjali: avidyā, asmitā, rāga, dveṣa, abhiniveśa (II.3). They are not destroyed: they are seen as having no substance of their own, like the horn of a hare in a dream. The tattva-jña does not fight them: he simply does not feed them with identified attention. Stillness is his natural state, not an achievement. Just as space does not “exist” in any one place but allows all places, the tattva-jña is not “established” somewhere: he is the very stability that allows all apparent instability.

The tattva-jña —the knower of tattva, of reality— is not a scholar nor a mystic. He is one who has seen that there is no tattva —no reality— to be known as an object, but rather that knowledge itself is the reality. Sthitaḥ —established, settled— does not indicate physical immobility but unshakability: there is no circumstance that can disturb because there is no one who can be disturbed. Sarvatra —everywhere— is not mystical omnipresence but an absence of exclusion: the tattva-jña does not prefer retreat to the city, solitude to company, silence to noise. All situations are equally niṣprapañca —devoid of proliferating significance— for one who no longer projects meaning. The mukta-bandhanaḥ —liberated from bonds— is not one who broke chains: he is one who saw that the chains were saṅkalpa, projections of a mind that was afraid. The bonds —bandhana— are the kleśas of Patañjali: avidyā, asmitā, rāga, dveṣa, abhiniveśa (II.3). They are not destroyed: they are seen as having no substance of their own, like the horn of a hare in a dream. The tattva-jña does not fight them: he simply does not feed them with identified attention. Stillness is his natural state, not an achievement. Just as space does not “reside” in any one place but allows all places, the tattva-jña is not “established”: he is the very stability that allows all apparent instability.