One who has mastered the sound-Brahman—the sacred knowledge of the Vedas—attains the supreme Brahman itself. This highest achievement is the realization of the imperishable, that which is supreme and encompasses the Ṛgveda and all the other Vedas. Yet, this supreme reality is beyond description; it is formless, though spoken of as possessing hands, feet, and other attributes. It pervades all things and is itself pervaded by all, and it is this subtle truth that sages perceive. This is the supreme, subtle abode of Viṣṇu, extolled in the words of the Vedas. The term 'Bhagavat' refers to Him whose essence is imperishable. The supreme knowledge, by which all knowledge is known, stands apart from the threefold Veda. In worship, ‘Bhagavat’ is often used in a figurative sense, but, O sage, in the scriptures the word also points to the ultimate cause of all causes: here, the syllable 'ga' is called the father and creator. Furthermore, 'bhaga' signifies the sixfold excellence—knowledge, detachment, and the rest—while 'va' means the imperishable among all beings. There is no other for Vāsudeva, whose nature is that of the supreme Brahman. The word ‘Bhagavat’ is not used figuratively in this context, except by convention elsewhere. He who knows both knowledge and ignorance is rightly called ‘Bhagavān’. Those denoted by the word ‘Bhagavat’ are free from all faults and undesirable qualities. Because He dwells within all beings, He is remembered as Vāsudeva. This is the true explanation 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, is the soul of all, and pervades the space between worlds. Assuming mighty forms as He wills, He brings about the welfare of all worlds. He is the supreme among the supreme, where there is no suffering or sorrow, the Lord of all that is higher and lower. He is the Lord of all, the knower of all creation, endowed with every power, and is called the Supreme Lord. That Brahman, which is the means to attain Him, is thus realized by you. Through self-study and yoga, the Supreme Self becomes manifest. Yet, one who has become Brahman cannot be seen with the physical eye. When truly known, I would behold the Supreme Lord, the support of all. Now, let me tell you—as I once told Janaka—about yoga. How did the conversation between those two, bound by yoga, unfold? Kritadhvaja, who was always devoted to the Self, was a king, and his brother. Kritadhvaja’s son, Janaka of the Khaṇḍikya line, though possessing little wealth, was surrounded by priests and ministers. He too performed many sacrifices, relying on knowledge. Once, while a sacrifice was in progress, O best of knowers of yoga, the king learned that a cow—the sacrificial animal—had been killed by a tiger. The people said, “We do not know who did this; let someone ask and find out.” “O King, ask Śunaka; he knows the Veda,” they suggested. “Neither Kaśeru, nor I, nor anyone else on earth at present knows the answer.” Janaka replied, “I am going now, O sage, to question my enemy. If my enemy is asked, he will declare the proper expiation.” Having said this, the king, clad in a black antelope skin, mounted his chariot. As he approached, Khāṇḍikya—the one considered his enemy—saw him coming and spoke, the stage now set for their profound encounter.