In the course of their profound dialogue, it was explained that just as iron is drawn to a magnet, so too the self, when it comes into contact with nature, becomes tainted by ego and other impurities. This, it was said, is the seed of ignorance—an affliction that clouds the pure essence of the self. The wise teacher declared that apart from yoga, there is nothing else that can bring an end to these afflictions. At that moment, Khāṇḍikya, radiant and inspiring like nectar, spoke again, encouraging his companion. He praised him, saying, “In this brief moment, you have grasped the meaning of the scriptures.” He continued, describing the state where the sage, having attained absorption in Brahman, remains unwavering, never falling away from that realization. He explained that bondage arises from attachment to objects, while liberation is found in freedom from such attachments. To attain liberation, one must contemplate the Supreme Lord, who has become Brahman. Just as iron is irresistibly drawn by the magnet’s power, so too is the self drawn by its own innate power toward union with Brahman. This union is called yoga, and he who seeks and attains this union is known as a yogi, desiring liberation. The yogi who is established in samadhi attains realization of the Supreme Brahman. Liberation is not achieved in a single moment; it comes from repeated practice across many lifetimes. Through the fire of yoga, the yogi’s accumulated karma is burned away, and union is quickly attained. Free from desire, the yogi should practice diligently, guiding his mind with discipline and directing it toward Brahman and the Supreme. Khāṇḍikya further explained that rituals performed with desire grant superior worldly results, but for those without desire, such rituals bestow liberation. The disciplined ascetic should practice both yamas and niyamas, the foundational restraints and observances. Prāṇāyāma, the regulation of breath, is to be understood as both with seed and without seed, and when performed properly, a third state arises from the restraint of these two. The yogin who practices remembers the support for the infinite, and one devoted to pratyāhāra—withdrawal of the senses—should act in accordance with the mind. Without control of the senses, one is neither a yogin nor a true practitioner of yoga. Once the senses are mastered, the mind should be firmly established in an auspicious refuge. Whatever is the complete support, it removes the arising of faults. He spoke of contemplation, explaining that it may be on form—whether with or without shape—on the supreme or the non-supreme. Brahman is known as action and also as having both natures, and likewise, another is of both natures; thus, contemplation is threefold. By contemplation of action, others—gods and so forth, immobile and mobile beings—exist. Contemplation is present in those who understand their proper role. This entire universe, he said, is supreme, and also other, for those who perceive with distinction. Knowledge arising from the self through words is called knowledge of Brahman. The form of the universe and its diversity are the characteristics of the Supreme Self. After this, one should contemplate the gross form of Hari, perceptible to the eye. The Maruts, Vasus, Rudras, the Sun, stars, and planets; humans, animals, mountains, oceans, rivers, and trees; from primordial matter to the subtlest particulars, both conscious and unconscious beings—all this constitutes the embodied form of Hari, consisting of the threefold modes of existence. This form is endowed with the power of Viṣṇu, who is the very essence of the Supreme Brahman. Yet, a third power, known as ignorance and action, is also acknowledged. Thus, the teacher revealed the vastness and depth of the path, guiding the seeker toward union with the Supreme.