The text presents liberation as the recognition of one’s ever-free nature as pure awareness. The Self is described as unchanging, unattached consciousness, identical with the ultimate reality, and never truly bound by body, mind, or world. Bondage arises only through ignorance and mistaken identification with the roles of doer, enjoyer, and sufferer. When this false identification falls away, it becomes evident that nothing real was ever imprisoned; only a notion in consciousness created the sense of limitation. Thus, liberation is not a new state produced in time, but a clear seeing of what has always been the case.

A central emphasis is on non-dual awareness and witness-consciousness. The individual self and the absolute are not two; all experiences—pleasure and pain, gain and loss, praise and blame—arise as transient appearances in the one consciousness. Abiding as the witness of all phenomena, without clinging or aversion, reveals that the Self remains untouched by the changing play of the world. From this standpoint, even the distinction between bondage and liberation is seen as conceptual, since the Self is ever the same, whether taken to be bound or free.

The means to this freedom is direct knowledge rather than ritual, austerity, or complex practice. Self-knowledge, or jñāna, is portrayed as an immediate, intuitive discernment of the real from the unreal, of the changeless Self from the changing body-mind complex. Effortful striving based on the belief “I am bound and must become free” is said to reinforce the very ignorance it seeks to overcome. True understanding brings an effortless abiding in one’s own nature, beyond dependence on scriptures, techniques, or external supports.

This realization naturally expresses itself as dispassion, non-attachment, and freedom from the sense of doership. Desires, fears, and compulsive actions lose their grip when the ego-illusion of “I act, I control, I achieve” dissolves. The liberated one lives in the world yet remains inwardly silent, spontaneous, and unperturbed, untouched by dualities and no longer defined by outcomes. Such a person’s life illustrates that moksha is not a withdrawal from life, but a radical shift in seeing, in which the world is known as a fleeting appearance in the vastness of consciousness, and the Self as timeless, ever-present freedom.