In the sacred narrative, it is revealed that the meaning of the syllable 'va' is imperishable among all beings, without exception. There is none other besides Vāsudeva, whose very nature is the supreme Brahman. The word used to signify Him is not merely figurative, except where convention demands it elsewhere. The one who truly knows both knowledge and ignorance is rightly called 'Bhagavān,' and those denoted by the word 'Bhagavat' are free from faults or undesirable qualities. Because He abides within all beings, He is remembered as Vāsudeva. Thus, the names of the infinite Vāsudeva are explained: He is the creator and ordainer of the worlds, and therefore Vāsudeva is acknowledged as the Lord. Transcending all coverings, He is the soul of all, pervading the space between worlds. Assuming mighty forms as He wills, He accomplishes the welfare of all worlds. He is the supreme among the supreme, where there is neither suffering nor its like, the Lord of both higher and lower realms. Vāsudeva 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 cause for attaining 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 known, I would see the Supreme Lord, the support of all. I will tell you, as I once told Janaka, about yoga. How did the conversation between those two, connected with yoga, take place? Kritadhvaja, his 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. Janaka too performed many sacrifices, relying on knowledge. Once, while a sacrifice was underway, O best of knowers of yoga, the king learned that the sacrificial cow had been killed by a tiger. The assembled said, “We do not know; let someone ask who did this.” They advised, “O King, ask Śunaka; he knows the Veda. Neither Kaśeru, nor I, nor anyone else on earth at present knows.” Janaka then said, “I am going now, O sage, to question my enemy. If my enemy is asked, he will declare the expiation.” Having spoken thus, the king donned a black antelope skin and mounted his chariot. Seeing him approach, Khāṇḍikya, the enemy of his soul, said, “With the black antelope skin as armor, you intend to kill us. Fool, tell me: among animals with backs, is the black antelope skin not theirs? I will kill you; I will not let you go alive.” Janaka replied, “Khāṇḍikya, I have come to you to ask a question.” Then, together with his ministers and the chief priest, he withdrew to a secluded place. The ministers said, “This enemy, now under your power, should be executed.” Khāṇḍikya responded to them all, “There is no doubt about this for me. If he wins the next world, the whole earth will be mine. Victory in the next world is endless; victory on earth is brief.” Then Khāṇḍikya approached his enemy Janaka and spoke to him.