The wise Brahmin addressed the king, explaining, “O twice-born, there is no fault in using the word ‘I am’ to refer to oneself. Yet, to identify the self with what is not truly the self, or to use words in a way not sanctioned by scripture, is improper. Know that I am the source of all speech, but even so, to claim ‘I am speech’ or ‘I am the speaker’ is not correct. So, O king, where should I assign this designation ‘I am’?” He continued, “This body is not truly ‘I’, nor are other bodies; still, people continue to speak in this way. But who, truly, are you, and who am I? Such distinctions in speech are ultimately fruitless. This world you perceive, O king, is not real in the highest sense. Where, then, is the true designation of ‘tree’ or ‘wood’ in it? And within the wood, no one calls you the one who has entered the palanquin. Let the palanquin, which brings you joy, be sought as you wish, O best of kings. But where was the umbrella born? This line of reasoning applies to both you and me. All these worldly designations are only applicable to bodies, which are merely instruments for action. The differences in bodily forms, O king, are the sources of all actions. Likewise, to claim that another is truly distinct from you is not true; such distinctions are the product of imagination. Consider, O king, what is that object which arises from transformation and so on—what is its true nature? Who are you—the husband of your wife, the father of your son? Is it your foot and so forth? These are not truly yours. What, then, is yours, O king? Therefore, become skilled in deep contemplation: ‘Who am I?’ How, O ruler, can one who acts as if separate from all else truly accomplish what must be done?” Hearing these words, the king bowed humbly before the Brahmin and spoke, “O Brahmin, your words have caused my mind to wander, as if lost in thought. You have revealed to me the supreme principle of nature. It is not by my own body that this palanquin is carried. You have said that these qualities act, but whose qualities are they—are they mine? My mind is agitated, having come to the pursuit of the ultimate truth. I am ready to ask, but I still have some doubt about the highest good. Therefore, my mind turns to you, seeking the highest truth. It seems that a portion of Viṣṇu himself has come to enchant the world. Having attained direct perception, this is what you declare. Therefore, O one who is filled with the waves of all knowledge, please speak further.” The Brahmin replied, “O King, all the highest goods and ultimate truths are thus attained by a person. One may desire sons and a kingdom; for such a person, that is considered the highest good. For another, sacrifice, ritual, and similar acts that yield heavenly rewards are regarded as the highest good. The self is always to be meditated upon, O King, by those united with yoga as well as by others. In this way, there are hundreds and thousands of various highest goods. But if wealth is considered the highest purpose, then dharma is abandoned. If the so-called highest purpose is sought in another world, O lord of men, it belongs to another and not to oneself. Thus, there is no highest purpose in this world among all beings, whether moving or unmoving.