At the entrance of the house, a radiant figure appeared—none other than Vaiśvadeva, visible for all to see. He entered, respectfully washing his hands and feet, and then took his seat. Turning to his host, he addressed him warmly, “O best of Brāhmaṇas, what food is prepared in your home that may be offered to a guest?” The Brāhmaṇa replied, “In my house, there is saktu, yāvaka, rice, and cakes—simple fare, but all that I have.” Vaiśvadeva responded, “Give me, O twice-born, whatever cooked food there is, whether simple or delicious.” The host assured him, “Whatever good food is in my house—be it rice or barley—I offer to you.” Thus addressed, the Brāhmaṇa’s wife brought forth the most delicious food they had and set it before the guest. Yet, the great sage, though offered such fine fare, made no move to eat. Observing this, the host inquired, “Has supreme satisfaction or nourishment arisen for you? Where do you dwell, O Brāhmaṇa, and where are you intending to go?” Vaiśvadeva replied gently, “O Brāhmaṇa, when a hungry man eats, satisfaction indeed arises. But consider: when the sacrificial blade is consumed by fire or earth, what remains? Hunger and thirst—these are conditions of the body, but they do not belong to me, O twice-born. Mental well-being and contentment—these are qualities of the mind. When you ask me, ‘Where is your dwelling?’ and ‘Where will you go?’—know that the true person, the Self, 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. This tongue of mine, which declares ‘this is tasty,’ is a creation of yours. Whatever is considered tasty, when it becomes distasteful, that alone causes distress. At the beginning, middle, and end—what food truly brings lasting pleasure? This body, too, is made of earth, composed of earthly atoms. Sugar and fruits are likewise made of earthly atoms. Restrain the mind, O wise one; this alone is the means to liberation.” Hearing these profound words, Nidagha, the illustrious Brāhmaṇa, bowed down and spoke humbly, “My delusion has vanished upon hearing your words, O twice-born one.” The sage replied, “I have come here to give you the highest truth, clearly explained—the true nature of the Supreme Self, known as Vāsudeva.” Honored with supreme devotion, the Lord departed, unbidden. From that moment, the very city itself became Nidagha’s teacher, deepening his understanding through the gift of knowledge. Some time later, Nidagha entered the city, accompanied by a strong retinue. His throat was parched with hunger, for he had come from the forest carrying sacred sticks and kuśa grass. Spotting a familiar face, he asked, “O twice-born one, why are you sitting here alone?” The sage replied, “I wish to speak in this beautiful city; that is why I remain here.” Nidagha then said, “Tell me, best of Brāhmaṇas, for I consider you knowledgeable. There—this king is mounted, and those others are all around him. By you, without distinction, both are identified separately by the Veda. I wish to know: who here is the elephant, and who is the lord of men? Who does not know the connection between the rider and the ridden? What is said to be below as the division of beings, and what above?” The sage answered with gentle assurance, “Listen, I will tell you what you have asked.