This body, like all things of the earth, is composed of earthly atoms. In the same way, sugar and fruits too are formed from these very atoms. But, O wise one, the true path to liberation lies in restraining the mind—this alone is the means to freedom. With deep reverence, Nidagha bowed and spoke: “Upon hearing your words, O twice-born, my delusion has been dispelled. I have come here now, and I wish to offer you the highest truth, explained clearly—the true nature of the Supreme Self, known as Vāsudeva.” Honored with Nidagha’s supreme devotion, the Lord departed, even though Nidagha had not asked him to stay. The city itself became Nidagha’s teacher, as he prepared to share the knowledge he had received. Entering the earthly city, Nidagha was surrounded by a strong retinue. Weary and thirsty from hunger, he came from the forest, carrying sacred sticks and kuśa grass. Approaching, he addressed the twice-born sage sitting alone: “O twice-born, why do you sit here by yourself?” The sage replied, “I wish to speak in this beautiful city; that is why I remain here.” Nidagha pressed further, “Tell me, best of Brāhmaṇas, for I consider you knowledgeable. There is a king mounted, and others all around him. Yet, by you, both the king and those around him are identified separately, as the Veda teaches. 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 is above?” The sage replied, “Listen, I will tell you what you have asked. For your understanding, I have shown you this illustration, O Brāhmaṇa. Now, you tell me: which one are you, and which one am I?” Recognizing the truth, Nidagha said, “O venerable one, you are not merely my teacher—you are Ṛbhu himself. Just as one honors a teacher, so I honor you, O Guru, for you have come to me.” Indeed, out of deep affection for his disciple, Ṛbhu came to Nidagha. He revealed the very essence of the highest reality—pure non-duality. Through this instruction, Nidagha too became devoted to the knowledge of non-duality. Thus, the excellent Brāhmaṇa spoke of liberation within the very body of Brahman. O King, know that the Self is all-pervading knowledge. Though the Self is truly one, it appears as many and separate only because of deluded vision. That Self am I, that Self are you, and that Self is all this; the illusion of difference arises from ignorance alone. And so, Nidagha, endowed with remembrance of past births, attained liberation in that very life. This knowledge grants liberation to Brāhmaṇas, Kṣatriyas, Vaiśyas, and even to those who simply listen. This is the pure knowledge of Brahman; what more need be said? Yet, as if unsatisfied, he spoke to his brother Sanandana: “Still, the Self is not content, though I hear the stories of Hari again and again. Having attained great perfection, I remain indifferent both within and without. How did the son of Vyāsa, though but a child, come to possess such knowledge? O greatly fortunate one, you know the meaning of the scriptures—please recount it to me. O sage, tell me that by hearing which a man becomes a knower of the truth of Brahman.