 Śaṅkara uses the analogy of waking up from dreaming to illustrate understanding nonduality and the non-realism of the world (BrSūBh 2.1.14). He does not characterize this as a mystical state of union, an extraordinary oceanic experience, or a state of no mind. In fact, one cannot describe this knowledge as an experiential state because states are objectifiable cognitions. Furthermore, this knowledge ostensibly negates experiential agency. His liberation is a purely epistemic shift that removes false conceptual constructions. From an epistemic perspective, Śaṅkara sees the liberated person as having no more dealings concerned with actions, instruments, and results. They have no more perception of duality, and possess no more self-identity with the mind and body (BṛUBh 2.4.14, 4.5.15); however, from a phenomenal perspective, liberation does not entail an annihilation of one’s experience of the world (BrSūBh 3.2.21). This is like a magician who remains unconfused despite perceiving their own magical illusions. The liberated person recognizes nonduality but continues living as an embodied individual experiencing the world. This lasts according to the ongoing fructification of karma in their present birth (ChUbh 6.14.2). One who is “living while liberated” (jīvanmukti) seamlessly inhabits the apparent paradoxes of being disembodied in the midst of embodiment, of acting while recognizing their non-agency, and of perceiving the world despite deindividuation. (See Fort 1998 on jīvanmukti).