For your understanding, O Brāhmaṇa, I have shown you an illustration,” said the wise one. “Now, declare: which one are you, and which one am I?” he asked, inviting Nidāgha to reflect deeply. With humility, Nidāgha replied, “O venerable one, you are not merely my teacher; you are Ṛbhu himself. Just as one regards a teacher, so I see you, O Guru, as having come to me.” Nidāgha recognized that out of affection for the teacher, Ṛbhu had come to instruct him. Through this meeting and instruction, Nidāgha gained devotion to the essence of the highest reality—non-duality in its entirety. Thus, the excellent Brāhmaṇa spoke of liberation within the body of Brahman. “O King,” he continued, “know the Self to be all-pervading knowledge. Though the Self is truly one, it appears as many, distinct and separate, due to deluded vision. That Self am I, that Self are you, and that Self is all this; the illusion of difference arises only from ignorance.” And that very one, endowed with remembrance of past births, attained liberation in that very life. This teaching grants liberation not only to Brāhmins, but also to Kshatriyas, Vaishyas, and even to those who simply listen. This pure knowledge of Brahman is thus revealed—what more should be said? Yet, as if unsatisfied, he spoke to his brother Sanandana. “Still, the Self is not pleased, even though we hear the stories of Hari again and again.” Having attained great perfection, he remained indifferent both within and without. He wondered, “How did the son of Vyasa, though still a child, come to possess such profound knowledge?” “O greatly fortunate one,” he said to Sanandana, “you know the meaning of the scriptures—please recount it to me. O sage, by hearing which, a man becomes a knower of the truth of Brahman—tell me that. The sages practiced righteousness; he who has studied is great among us. Tell me that act, for I am eager to hear. By knowing which, a man becomes skilled in all the Vedas and their branches.” He continued, “The wise know the science of meter and these six limbs of debate. These four Vedas alone are declared for the determination of dharma. He who has studied them prevails; not otherwise, even with crores of texts. You are greatly learned among us in these branches, O bestower of honor.” Sanandana replied, “I will tell you in brief the essence of these, with certainty. Hear from me what the knowers of the Vedas have said about the Vedas. At the end of ritual, the science of tones must especially be applied. In the Sāma chants, one should know that the interval between tones is threefold. Due to ignorance of instruction, their chanting becomes out of tune. That speech, like a thunderbolt, destroys the sacrificer, just as Indra’s enemy was ruined by a mistake in tone.” “These are recited at the Soma sacrifices; or in the Sāma, the interval is half. And you are not able to express it clearly; thus is the rule for recitation. In the Ṛgveda and Sāmaveda, the first tone must be uttered. The tone called ‘pārthiva’ consists of a combination of high and medium pitches. The second and subsequent, ending in the low pitch, are the Taittirīyas with four tones. O sage among sages, the Sāma singers produce the low and high tones. Likewise, in the Śatapatha, these two tones belong to the Vājasaneyins.” Thus, the teachings on non-duality, liberation, and the precise science of Vedic recitation were imparted, illuminating the path for all seekers of truth.