The jīvanmukta, by nature with the form of consciousness, walks established in the Self, seeing though he does not see.

“Cidvapuḥ” —with a form of consciousness— is a corporeal formulation that inverts the usual ontology. It is not that consciousness “has” a body, but rather that the body “is” a form of consciousness. The jīvanmukta does not abandon the body nor transform it into something ethereal; they simply see the body for what it always was: a configuration of consciousness, not inert matter.

“Carati” —walks— is the verb from the Bhagavad Gītā: “karmaṇy evādhikāras te” —you have a right to action, not to the fruits. The jīvanmukta acts —walks, eats, speaks, works— but “ātmānam ātmasthaṃ” —established in the Self. There is no contradiction between action and non-action; the action of the jīvanmukta is naiṣkarmya —leaving no karma— because there is no agent identified with the act.

“Paśyann api na paśyati” —seeing, though not seeing— returns to the formula of non-dual vision. The jīvanmukta sees the world with physical eyes —they are a blind person who is not blind— but their vision is no longer “vision of” but “vision as.” Just as a mirror reflects without looking, just as space contains without containing, so the jīvanmukta sees without a “he” who sees. The Yoga Sūtra (III.26) describes the practice of samyama on the sun to obtain knowledge of the worlds; the jīvanmukta needs no samyama because the sun is already their own nature.

Cidvapuḥ — “with a form of consciousness” — is a corporeal formulation that inverts the usual ontology. It is not that consciousness “has” a body, but rather that the body is a form of consciousness. The jīvanmukta does not abandon the body nor transform it into something ethereal; they simply see the body for what it always was: a configuration of consciousness, not inert matter.

Carati — “walks” — is the verb from the Bhagavad Gītā: “karmaṇy evādhikāras te” — you have a right to action, not to the fruits. The jīvanmukta acts — walks, eats, speaks, works — but does so “ātmānam ātmasthaṃ” — established in the Self. There is no contradiction between action and non-action; the action of the jīvanmukta is naiṣkarmya — free from karma — because there is no agent identified with the act.

Paśyann api na paśyati — “seeing, yet not seeing” — returns us to the formula of non-dual vision. The jīvanmukta sees the world with physical eyes — they are blind yet not blind — but their vision is no longer “vision of” but “vision as.” Just as a mirror reflects without looking, just as space contains without containing, so the jīvanmukta sees without a “he” who sees. The Yoga Sūtra (III.26) describes the practice of samyama upon the sun to gain knowledge of the worlds; the jīvanmukta needs no samyama because the sun is already their own nature.