The yogi, having transcended all notions of union and separation, moves gently through the world. He is untouched by the opposites of enjoyment and non-enjoyment, experiencing instead the innate bliss that arises within his own mind. Ever united with both knowledge and non-knowledge, he stands beyond the play of duality and non-duality. Free from passions, pure and stainless, this natural yogi is the undifferentiated enjoyer, untouched by any distinction. He is neither broken nor unbroken, neither attached nor unattached; thus, where could there be talk of essence or non-essence? His true nature is like the sky—undivided and without attributes. Always established beyond all distinctions, he is liberated from any binding notion of essence. In such a state, how could there be life or death, or the sense of acting through meditation or non-meditation? All this world appears as a magical illusion, a mirage shimmering in the desert. In truth, only the undivided, formless Shiva remains. From the very beginning of dharma to the final state of liberation, there is utter freedom from desire. How then can the wise even imagine attachment or detachment? The supreme Avadhuta, immersed in undifferentiated absorption and purified by contemplation, reveals the essence: "He finds, he finds—not at all, not at all—where there is no trace of desire, not at all, not at all." Thus ends the seventh chapter. Turning to the Divine, the sage confesses: "Your all-pervasiveness has been limited by the triad of time; your mind's transcendence diminished by my meditation; your speech's purity tainted by my praise. Kindly forgive these threefold offenses." The true sage is one whose mind is untroubled by desires—restrained, gentle, pure, and possessing nothing. Indifferent to the world, moderate in food, peaceful and steady, he takes refuge in the Divine. Unwavering, profound in the Self, steadfast and master of the six qualities, he is humble yet honors others, capable, friendly, compassionate, and wise. He is merciful, free from malice, patient with all, rooted in truth, blameless in himself, impartial, and ever helpful. The marks of the avadhuta are to be discerned by the most blessed—those who truly grasp the essence of the Vedic words and meanings, and who are versed in the teachings of Veda and Vedanta. Freed from the bonds of desire, pure from beginning, middle, and end, and ever abiding in bliss—this is the mark of the letter 'A'. He who is free from impressions, speaks without affliction, and dwells among others—this is the mark of the letter 'V'. With limbs dust-covered, mind shaken free, and released from both concentration and meditation—this is the mark of the letter 'Dhu'. One who holds to the contemplation of truth, free from thought and action, liberated from darkness and ego—this is the mark of the letter 'Ta'. Those who recite and listen to these teachings, given by Dattatreya, the avadhuta who embodies bliss, will never again be subject to rebirth. Thus ends the eighth chapter.