He should not have thoughts of I and mine for his body or relatives. By realized knowledge of prakṛti and puruṣa, he should transcend all states of consciousness such as waking and sleeping. He should see all material objects from far away. The jñānī should realize the Paramātmā by the pure jīva alone, and attain that Lord, seeing him like an ocean of light by the healthy eye. The object of realization for the liberated souls, Paramātmā constantly remains in the temporary material world as the antaryāmī. He is the cause of prakṛti, is the revealer of prakṛti’s evolutes, the material elements, pervades both prakṛti and its evolutes, and is one alone. Asad-āgraham means “conceptions of me and mine.” He should be free of attachments by knowledge consisting of seeing the truth about prakṛti and puruṣa. He should be free of states (avasthānaḥ) of intelligence like waking and sleeping. He sees all objects other than the Lord (anya) from far away. This jñānī (ātma-dṛk) realizes Paramātmā, an ocean full consciousness, by the pure jīvātmā (ātmanā), a particle of consciousness, by bhakti alone, and attains him (pratipadyate). He realizes Paramātmā, like an ocean of light (arkam), by the undiseased eye, a particle of light (cakṣuṣā). The owl does not see the sun by his eyes though it is without disease, but other beings like men can see the sun. Similarly, the jñānī without bhakti, though being a purified jīva, cannot realize Paramātmā, but the person with bhakti can. Bhaktyāham ekayā grāhyaḥ: I am perceived only by devotion. (SB 11.14.21) bhaktyā māmabhijānāti yāvān yaścāsmi tattvataḥ tato māṁ tattvato jñātvā viśate tadanantaram Only by bhakti can a person know me as Brahman. Then, knowing me as Brahman by that bhakti, he merges with me. BG 18.55 What is this Lord? He is known by the liberated person (mukta-liṅgam). He is the object of knowledge and realized by the liberated person. He remains shining in the temporary world (asati) as the antaryāmī. He is the lord (bandhum) of causes (sataḥ). He is the revealer (cakṣuḥ) of the effects (asataḥ) such as mahat-tattva. He is completely full in all effects and causes (sarvānusyūtam). He is one (advayam). These five descriptive terms describe the Lord as the object of knowledge coming from scripture in the state previous to realization.