Jivanmuktiviveka 1.64

In the absence of the practice of absorption, the manner of heedlessness has been set forth. Attachment is proximity to the object of contemplation; delusion is turning away from discrimination; confusion of memory is the non-investigation of reality; ruin of the intellect is the absence of capacity to bestow liberation on the part of knowledge that is obstructed by the defect of an accumulation of contrary conceptualizations. / "Moving among objects with senses free from attachment and aversion, / subdued to the Self, one whose self is self-controlled attains serenity."

— (in that very place, 2.64)

Being one whose self is self-controlled means having a mind brought under control. Serenity is purity, freedom from bondage. Endowed with the practice of absorption, by the force of its latent impressions, even while engaging with the senses in the state of waking consciousness, he fully attains serenity. This is the answer to the question: "How does he move?" By the extensive subsequent text as well, the person of steady wisdom is elaborated. / [Objection:] Surely, freedom from attachment, hatred, and the like is required as a spiritual practice even before the establishment and the arising of wisdom? / True; nonetheless, there is a distinction, and it has been shown by the authors of the Śreyomārga: / "Those which prior [to knowledge] were spiritual practices to be accomplished by effort for the establishment of wisdom, / those very ones, again, abide naturally as marks in the person of steady wisdom."

"They call this state, in which the understanding of the Self is established, liberation while living, / in which the appearance of difference is sublated by the power of the unsublated awakening to the Self."