In the course of divine instruction, it was revealed that the quality of sattva—purity and harmony—arises within the mind, sometimes without any apparent cause, and sometimes due to specific circumstances. The signs of rajas—activity and restlessness—manifest themselves whether or not their origin is evident. The many forms of tamas—darkness and inertia—persist in their own way, continuing to influence beings. Yet, the one who has truly understood remains untouched by the undesirable results of action, just as a lotus leaf remains unwetted by water. When such a person, liberated, abandons both pleasure and pain, he becomes free from all marks and attains the highest state. When merit is exhausted, sin has vanished, and the results of actions performed by the body have been destroyed, his journey draws to its natural close. Just as a spider, when its web is spent, either stays or departs as it wishes; as a deer leaves behind its old antlers, or a serpent sheds its skin; as a fish is left behind when it falls into a pond, or as a bird descends with renewed strength—so too does the liberated one, having given up pleasure and pain, reach the supreme, unmarked state. Having reflected on all things, understanding the truth, and finding supreme contentment, he lives free from sorrow. He declares, “Nothing here burns me at all,” as it is said that the king himself once proclaimed. Even after experiencing many troubles, he remains untroubled and is released, just as the king of Mithila was upon meeting the sage Kapila. Once more, with deep affection, the noble-minded seeker approached the sage Sanandana with reverence. “O ocean of compassion, I have taken refuge in you—please tell me: what is the remedy for birth, old age, and the other conditions that prevail within the womb and beyond?” Sanandana replied, “The sole and ultimate remedy is considered to be the attainment of the Blessed Lord. The knowledge of the means to reach Him, as well as the actions required, have been spoken of. The supreme knowledge that arises from discernment of Brahman is grounded in the tradition of the sound-Brahman—the sacred utterances. Now, listen as I explain this clearly. One who is deeply versed in the sound-Brahman attains the supreme Brahman. The highest attainment is that of the imperishable, which is supreme and encompasses the Ṛgveda and the other Vedas. This reality is indescribable and formless, yet is said to possess hands, feet, and other attributes. It pervades all and is itself pervaded by all—this is what the sages perceive. This is the subtle, supreme abode of Viṣṇu, spoken of in the words of the Vedas. The word ‘Bhagavat’ is the designation for Him whose essence is imperishable. That by which knowledge is known—that supreme knowledge—stands apart from the threefold Veda. In worship, the word ‘Bhagavat’ is sometimes used figuratively. O sage, the word ‘Bhagavat’ refers to the cause of all causes; in the scriptures, the syllable ‘ga’ is called the father and creator. ‘Bhaga’ is said to denote the sixfold excellence of knowledge and detachment. The syllable ‘va’ signifies the imperishable among all beings, without exception. There is no other for Vāsudeva, who is of the very nature of the supreme Brahman. This word is not used figuratively, except by convention in other contexts. He who knows both knowledge and ignorance is rightly called ‘Bhagavān.’ Those denoted by the word ‘Bhagavat’ are free from faults and undesirable qualities. Because He dwells in all beings, He is remembered as Vāsudeva. This is the true explanation of the infinite names of Vāsudeva. He is the creator and ordainer of the worlds; thus, Vāsudeva is the Lord. He transcends all coverings and is the soul of all; by Him, the space between worlds is pervaded. Assuming a mighty form as He wills, He accomplishes the welfare of all the worlds.