When there is elimination of inverted perception, one knows the supreme state; for the knower of Brahman established in Brahman, there is neither difficulty nor pleasure whatsoever.

The parīhāra — the removal or bypassing — of viparyaya is not a negation but a restoration of correct knowledge. The brahma-vid, the knower of Brahman, does not experience an absence of kaṣṭa and sukha but rather a transcendence of the dichotomy. Na kiṃ cit — nothing at all — does not mean insensitivity but non-attribution: events occur, but they are not granted the status of “mine” or “against me.” Brahma-vid brahmaṇi sthitaḥ — established in Brahman — is the classic description of the jīvan-mukta. It is not that the world disappears; it is that the “world-and-I” relationship dissolves. Kaṣṭa requires an “I” that possesses it; without that “I,” the painful event is nirviśeṣa — without attribute, without consequence for the peace of the knower.

The parīhāra — the removal or circumvention — of viparyaya is not a negation but a restoration of correct knowledge. The brahma-vid, the knower of Brahman, does not experience an absence of kaṣṭa and sukha, but rather a transcendence of the dichotomy itself. Na kiṃ cit — nothing at all — does not mean insensitivity, but non-ascription: events occur, but they are not granted the status of “mine” or “against me.” Brahma-vid brahmaṇi sthitaḥ — established in Brahman — is the classic description of the jīvan-mukta. It is not that the world disappears; it is that the “world-and-I” relationship dissolves. Kaṣṭa requires an “I” to possess it; without that “I,” the painful event is nirviśeṣa — without attribute, without consequence for the peace of the knower.