Within both one’s own body and the bodies of others, though differences appear, there is in truth a single, unified essence. What we call distinctions—such as “flute” or “foot”—arise only from names and external differences, not from the true nature of the Self. Oneness and diversity of form are but results of outward actions and perceptions. Now, O king, listen to what was once sung by the sage Ṛbhu. Ṛbhu was born as a son to Brahmā, the supreme creator. In ancient times, Nidāgha, the son of Pulastya, became his devoted disciple. Having attained knowledge of the ultimate truth, Nidāgha had no inclination toward non-duality; his mind was not yet settled in the understanding of unity. On the banks of the sacred Devikā river lay the city of Nāgara, surrounded by beautiful gardens, a place of delight. After a thousand divine years had passed, Ṛbhu appeared at the gate of this city, seen in the form of Vaiśvadeva. He washed his hands and feet, took his seat, and addressed Nidāgha, saying, “O best of Brāhmaṇas, what food is there to eat in your house?” Nidāgha replied, “In my house are saktu, yāvaka, rice, and cakes.” Ṛbhu requested, “Give me, O twice-born, cooked food, whether simple or delicious.” Nidāgha assured him, “Whatever good food there is in my house, whether rice or barley, I will give you.” Thus addressed, Nidāgha’s wife brought forth delicious food and offered it to the Brāhmaṇa. Yet the great sage, though offered such fine fare, did not wish to eat. Nidāgha then asked, “Has supreme satisfaction or nourishment arisen for you? Where do you dwell, O Brāhmaṇa, and where are you intending to go?” Ṛbhu replied, “When a hungry man eats food, O Brāhmaṇa, satisfaction arises. When the sacrificial blade is burned by fire or earth, that is its end. Hunger and thirst, known as conditions of the body, do not belong to me, O twice-born. Mental well-being and contentment—these are qualities of the mind, O twice-born. When you asked, ‘Where is your dwelling?’ and ‘Where will you go?’—know that the person is all-pervading by nature, like space itself. I am the one who goes, yet not one who comes; I have no fixed abode in any single place.” He continued, “This tongue of mine, which says ‘this is tasty,’ was made by you. Whatever is considered tasty, when it becomes distasteful, that alone is the cause of distress. At the beginning, middle, and end, what food is truly the cause of pleasure? This body, too, is earthly, composed of earthly atoms. Sugar and fruits, likewise, are made of earthly atoms. Restrain the mind, O wise one; this alone is the means to liberation.” Hearing these words, Nidāgha bowed low and spoke: “My delusion has vanished upon hearing your words, O twice-born. I have come here; I will give you the highest truth, clearly explained—the true nature of the Supreme Self, known as Vāsudeva.” Honored with supreme devotion, the Lord departed, though unasked. That very city became Nidāgha’s teacher, bestowing upon him the gift of knowledge. Nidāgha entered the earthly city, surrounded by a retinue of great strength, now illumined by the wisdom he had received.