Having carefully considered all things and deeply realized the truth, the noble soul dwelled in supreme contentment, untouched by sorrow. Nothing in this world could trouble him in the least—such was the declaration of the king himself. Though he had passed through many difficulties, he remained unshaken and free, just as the king of Mithila had become after his encounter with the sage Kapila. Once more, moved by affection and a sincere yearning for wisdom, the noble-minded one approached the sage Sanandana with reverence. “O ocean of compassion, I have taken refuge in you—please tell me: what is the true remedy for birth, old age, and the many conditions that afflict beings, whether in the womb or elsewhere?” Sanandana replied, “The one and ultimate remedy is known to be the attainment of the Blessed Lord. O great sage, you have already heard of the knowledge and actions that lead to Him. Supreme knowledge arises from discernment of Brahman, and this knowledge is rooted in the tradition of the sound-Brahman, the eternal Veda. Now, listen as I explain this clearly. “One who is deeply learned in the sound-Brahman attains the Supreme Brahman. The highest goal is the attainment of the imperishable, which is supreme and is embodied in the Ṛgveda and the other Vedas. This reality is indescribable and formless, yet is said to be endowed with hands, feet, and other attributes. It pervades all things and is itself pervaded by all—this is what the sages truly see. “This is the subtle, supreme abode of Viṣṇu, spoken of in the words of the Vedas. The term ‘Bhagavat’ is the name for Him whose essence is imperishable. That by which knowledge itself is known—that supreme knowledge is distinct from the threefold Veda. In worship, the word ‘Bhagavat’ is used in a figurative sense. O sage, in the scriptures, ‘Bhagavat’ refers to the cause of all causes: ‘ga’ is called the father and creator, while ‘bhaga’ signifies the sixfold excellence of knowledge and detachment. The syllable ‘va’ means the imperishable among all beings, without exception. “There is no other for Vāsudeva, who is of the nature of the supreme Brahman. This word is not used figuratively, except by convention elsewhere. He who knows both knowledge and ignorance is rightly called ‘Bhagavān.’ Those indicated by the word ‘Bhagavat’ are free from faults and all undesirable qualities. Because He dwells in all beings, He is remembered as Vāsudeva. This is the true meaning of the names of the infinite 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 brings about the welfare of all worlds. He is the supreme among the supreme, where there is no suffering or the like—the Lord of the higher and the lower. He is the Lord of all, the knower of all creation, endowed with all powers, and is called the Supreme Lord. “That Brahman, which is the cause for attaining Him, is thus realized by you. Through self-study and yoga, the Supreme Self becomes manifest. He who has become Brahman cannot be seen with the fleshly eye. Yet, when known, one truly beholds the Supreme Lord, the support of all. “I will tell you, as I once told Janaka, about the path of yoga. You may wonder how the conversation between those two, connected with yoga, took place. Kritadhvaja, Janaka’s brother, was a king always devoted to the Self. His son, though possessing little wealth, was Janaka of the Khaṇḍikya line, surrounded by priests and ministers.” Thus, the sage began to reveal the profound teachings on the Supreme, the path of yoga, and the nature of the Lord, as once spoken to Janaka, guiding the noble-minded seeker toward the highest truth.