The duty of a kṣatriya, it was explained, is the protection of his subjects. If ever there arises a situation where I am powerless and you act wrongly, the fault does not lie with me. My own desire for sovereignty is not born of selfishness but arises from the hope of gaining my share in birth and fortune. Among the virtuous, it is not considered righteous for one kṣatriya to request from another, for the learned—drawn by their own attachments—often covet kingship themselves. Yet, I act with the intention of crossing over death through knowledge. By the grace of fortune, your mind has now reached discernment and wonder. That true understanding, which distinguishes the self from the non-self and does not mistake what is not one’s own as one’s own, is rare indeed. The embodied soul, shrouded in the darkness of delusion, dwells within a body made of the five elements: space, air, fire, water, and earth—each existing in its own right. Whatever the body enjoys—be it house, land, or other possessions—extends to sons, grandsons, and all those produced from that body, and a person acts for the enjoyment of all these bodies. Just as a house made of clay is smeared with clay and cow-dung, the body, composed of five types of enjoyment, is pleased by pleasures of a fivefold nature. Thus, the soul journeys along the path of transmigration, passing through thousands of births. But when, O gentle one, the dust of ignorance is washed away by the warm water of knowledge, and when the fatigue of delusion fades, the mind becomes clear and tranquil. This self is the very essence of liberation, knowledge, and purity. Just as water does not mix with fire but merely touches the vessel, so too the self, by contact with nature, is tainted by ego and other impurities. Thus, I have revealed to you the seed of ignorance. Apart from yoga, there is no other means to bring an end to affliction. At this, Khāṇḍikya, his words like nectar, spoke again to inspire him: “You have grasped the meaning of the scriptures in this brief moment. The sage who attains absorption in Brahman remains unshaken and undisturbed. Bondage arises from attachment to objects; liberation is freedom from such entanglements. For liberation, one should contemplate the Supreme Lord who has become Brahman. Just as iron is drawn by the power of a magnet, so is the self drawn by its own power. The union of that self with Brahman is called yoga. He whose union is yoga is known as a yogi, one who desires liberation. The yogi established in samadhi realizes the Supreme Brahman. Through repeated practice, even across many lifetimes, liberation is attained. The yogi, through the fire of yoga, quickly attains union and his accumulated karma is burned away. Free from desire, the yogi should practice diligently, guiding his mind with discipline. He should direct his mind always toward Brahman and the Supreme. Desire-driven rituals bring great results, but for those without desire, they bestow liberation. The disciplined ascetic should practice both yamas and niyamas. Prāṇāyāma is to be understood as being of two types: with seed and without seed. When these two are properly restrained, a third state arises from their union.” Thus, the path was laid out: through understanding, discipline, and the burning away of ignorance, the soul is led to union with the Supreme.