The wise brāhmaṇa addressed the king, saying, “O king, do you seek knowledge of the highest good, or do you inquire about the ultimate reality? Know that while there are many kinds of good in this world, only one is the supreme truth, yet the others exist as well.” He continued, “People worship the gods desiring wealth, prosperity, sons, and kingdoms. Such things are sought as their own good. Actions rooted in sacrifice are considered good, and their fruits are the attainment of these desires. The chief good for most lies in these results, even if they are not consciously aimed for.” “But, O king, those who are united with yoga should always meditate upon the self, and upon the Supreme. The union with the Supreme Self is the highest good—the true good of the soul. Though there are countless things here that seem superior, in reality, none of these are the ultimate truth. Listen as I explain this further.” “If one gives up wealth for the sake of righteousness, that is still not the highest reality; and if wealth is spent, it is only for the fulfillment of desire. If a son were considered the highest reality, O lord of men, then, in truth, the son would belong to another; for the father is the highest reality for the son, and the son for the father. Thus, in this world of moving and unmoving beings, there is no ultimate reality, for what is called the highest is always the effect of something else.” “If attainment of a kingdom or similar things is said to be the highest reality, then these become the highest, and yet, at the same time, they do not, for they are impermanent. You may consider the sacrificial acts performed through the Rig, Yajur, and Sāma Vedas to be the highest reality; but hear from me the true nature of even these.” “Whatever is fashioned from clay is known as an earthen object, because it follows from its cause. In the same way, rituals performed with perishable substances—such as sacrificial sticks, ghee, and kusa grass—will themselves be perishable. The wise know that only the imperishable is the highest reality; what is perishable, being made from perishable things, cannot be so.” “You may think that action which bears fruit is the highest, because it is a means to liberation; but the highest reality is not a means. Meditation upon the self, O king, is the pursuit of the highest reality. Yet, for those who create distinctions, the highest reality is not divided.” “The union of the supreme self and the individual self is considered the highest reality. Anything else, being a different substance, is false, for it does not attain the nature of the Supreme. Therefore, O king, all these things are indeed excellent and praiseworthy, but now, hear in brief about the highest reality.” “The one self is all-pervading, equal, pure, without qualities, beyond nature, free from birth and growth, undecaying, and pervading all things. He is composed of supreme knowledge, known by the wise by many names and categories. He is neither possessed of yoga nor joined to anything, nor will he ever be, O king.” “Although present in one’s own and others’ bodies, that consciousness which is one in essence is the highest reality. For those who perceive duality, it is not so. Just as the different notes of a flute arise from the holes, yet the air pervades without distinction, so it is with the supreme self. The apparent differences in the one true nature arise from coverings of action and birth; when distinctions such as gods and others are removed, he remains, without any covering.” When the brāhmaṇa had spoken thus, Parāśara continued the tale. He said, “After these words were spoken, the sage, reflecting again, addressed the king, who was deep in thought, and began to tell the story he had mentioned before.” “Listen, O best of kings, to what was done in ancient times by the illustrious Ṛbhu of the Yadu lineage, who awakened the great-souled Nidāgha. Ṛbhu was a son of Brahmā, the supreme lord, and was naturally endowed with knowledge of the true reality. In former times, Nidāgha, the son of Pulastya, became his disciple, and Ṛbhu, with supreme joy, imparted to him all knowledge without holding anything back.” “But though Nidāgha received this knowledge, he did not truly realize its essence. Seeing this, Ṛbhu began to reflect upon his disciple. On the bank of the Devikā river was a city named Vīranagara, prosperous and exceedingly delightful, established by Pulastya. In that city, at the edge of a beautiful grove, Nidāgha, the knower of yoga and disciple of Ṛbhu, once resided.” “When a thousand divine years had passed in that city, Ṛbhu came to see his disciple Nidāgha. At the end of the Vaiśvadeva rite, when Nidāgha was within sight, Ṛbhu stood there. Nidāgha welcomed him, offered water for his feet, and led him into his own house. After washing Ṛbhu’s feet and hands and seating him comfortably, Nidāgha, the best of the twice-born, respectfully said, ‘Please eat.’” “Ṛbhu replied, ‘O excellent Brāhmaṇa, please tell me what food is to be eaten in your house, for I do not always take pleasure in every kind of food.’ Nidāgha answered, ‘Of cooked rice, barley, cakes, and other foods in my house, O best of Brāhmaṇas, eat whatever pleases you, as you wish.’” “But Ṛbhu said, ‘These are all foods made from rice; give me some fine food—such as semolina, milk-rice, and others, as well as curdled milk with sugar.’ Nidāgha then called to his wife, ‘O wife, whatever excellent ingredients for food are in my house, prepare the meal with those for this guest.’” “Thus instructed, the lady prepared fine food for the Brāhmaṇa, out of respect for her husband’s words. When the great sage Ṛbhu had eaten the fine food as he wished, Nidāgha, standing with humility, addressed him, ‘Has the highest satisfaction arisen for you? Are you truly content? Has your mind been pleased by the meal, O Brāhmaṇa? Where is your residence? And where do you intend to go? Please tell me from where you have come.