O Brāhmaṇa, consider how satisfaction arises naturally in a hungry man when he eats food. In the same way, when a sacrificial blade is first burned by fire or buried in earth, its former state is transformed and purified. Hunger and thirst, though experienced as conditions of the body, do not truly belong to the Self, O twice-born one. Likewise, mental well-being and contentment are qualities of the mind alone. When you asked me, “Where is your dwelling?” and “Where will you go?”—know that the true person, by nature, is all-pervading, like space itself. I am the one who goes, yet not one who comes; I have no fixed abode in any single place. Even this tongue of mine, which declares, “this is tasty,” was fashioned by you. And whatever is judged to be tasty, when it turns distasteful, that very thing becomes the cause of distress. At the beginning, in the middle, and at the end—what food truly brings lasting pleasure? This body, too, is earthly, composed of atoms of earth. Sugar and fruits are likewise made of the same earthly atoms. Therefore, restrain the mind, O wise one; for this alone is the means to liberation. Hearing these words, the illustrious Nidagha bowed down and spoke with reverence: “My delusion has vanished upon hearing your words, O twice-born. Now that I have come here, I beg you—grant me the highest truth, clearly explained: the true nature of the Supreme Self, known as Vāsudeva.” Honored with supreme devotion, the Lord departed, unasked. And that very city became Nidagha’s teacher, gifting him with knowledge. Nidagha entered the earthly city, surrounded by a strong retinue. With his throat parched from hunger, he came from the forest carrying sacred sticks and kuśa grass. He said, “O twice-born, why are you sitting here alone?” The other replied, “I wish to speak in the beautiful city; that is why I remain here.” Nidagha continued, “Tell me, best of Brāhmaṇas, for I consider you knowledgeable. 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, O Brāhmaṇa, the connection between the rider and the ridden? What is said to be below as the division of beings, and what above?” The other replied, “Listen, I will tell you what you have asked. For your understanding, I have shown you an illustration, O Brāhmaṇa. So now, you declare: which one are you, and which one am I?” Nidagha then said, “O venerable one, you are not merely my teacher—you are Ṛbhu. Just as to a teacher, so I consider you, O Guru, who has come to me.” Out of affection for the teacher, Ṛbhu by name came to Nidagha. And that which is the very essence of the highest reality—non-duality in its entirety—was revealed. Nidagha too, through this instruction, became devoted to non-duality. Thus, the excellent Brāhmaṇa spoke of liberation within the body of Brahman. O King, know the Self to be all-pervading knowledge. Though the Self is one, through deluded vision it appears as many, distinct and separate.