Parāśara, the sage, continued his teachings, drawing a vivid analogy for the king. He spoke of the supreme self, likening it to the air that flows through a flute. Though the melody changes with each hole, the air itself remains unchanged and undivided. In the same manner, the supreme self is ever one, and the apparent differences that arise—whether they be gods or mortals—are but coverings brought about by action and birth. When these distinctions fall away, only the pure, uncovered reality remains. With these words, Parāśara observed the king lost in thought and decided to recount a story he had mentioned earlier—a tale of the illustrious Ṛbhu of the Yadu lineage, who awakened the great-souled Nidāgha. Ṛbhu, a son of Brahmā, was naturally endowed with knowledge of the highest truth. In times past, Nidāgha, the son of Pulastya, became his devoted disciple. Ṛbhu, filled with supreme joy, imparted to Nidāgha all knowledge, holding nothing back. Yet, despite receiving this wisdom, Nidāgha failed to grasp its essence. Seeing this, Ṛbhu pondered deeply upon his disciple. On the banks of the Devikā river stood the city of Vīranagara, prosperous and delightful, founded by Pulastya. There, beside a beautiful grove, Nidāgha, versed in yoga and a loyal disciple of Ṛbhu, made his home. A thousand divine years passed in that city. Then, Ṛbhu came to visit Nidāgha. It was at the conclusion of the Vaiśvadeva rite that Ṛbhu appeared. Nidāgha, seeing his revered teacher, welcomed him warmly, offering water for his feet and leading him into his house. After washing Ṛbhu’s feet and hands and seating him comfortably, Nidāgha, ever respectful, invited him to eat. Ṛbhu asked what food was available, explaining that he did not always find pleasure in every kind of fare. Nidāgha replied that his house contained cooked rice, barley, cakes, and other foods, and that Ṛbhu could choose whatever pleased him. But Ṛbhu requested more refined dishes—semolina, milk-rice, curdled milk with sugar. Nidāgha then instructed his wife to prepare the finest meal from all the best ingredients they possessed, honoring their guest. The lady, following his words, prepared a sumptuous spread for Ṛbhu. When the sage had eaten to his satisfaction, Nidāgha, standing humbly, asked if Ṛbhu was truly content and if his mind had been pleased by the meal. He also inquired about Ṛbhu’s residence, his destination, and the place from which he had come. Ṛbhu responded, explaining that satisfaction from food arises only in one who is hungry. Since he had not felt hunger, he had not experienced satisfaction, and thus Nidāgha’s questions were misplaced. Hunger, Ṛbhu said, is caused when the element of earth in the body is consumed by fire; thirst arises when bodily waters are depleted. Both hunger and thirst are conditions of the body—they do not pertain to Ṛbhu, who is always satisfied. He further explained that contentment and the satisfaction of desires are qualities of the mind, and it is these that one should inquire about, for nothing else binds a person. When Nidāgha asked about his dwelling, his destination, and his origin, Ṛbhu clarified: the true person is all-pervading, like space, spreading everywhere. Thus, such questions have no real meaning. “I am neither one who goes nor one who comes, nor am I confined to any place,” Ṛbhu declared. “You are not another, nor are you yourself; nor am I another, nor am I myself.” He then addressed Nidāgha’s inquiry about ‘mine’ and ‘not mine,’ asking what makes food delicious or tasteless. What is delicious becomes tasteless when it is no longer desired; what is tasteless becomes delicious, and from the delicious, people turn away. At the beginning, middle, and end, what is it that makes food appealing? Just as a house made of clay, when coated with clay, becomes firm, so too this body is composed of earthly atoms. Barley, wheat, pulses, clarified butter, oil, milk, curd, jaggery, fruits, and the like—all are made of the same earthly substance. Knowing this, one should consider the distinction between what is delicious and what is not, and let the mind remain balanced, for equanimity is the path to liberation. Hearing these profound words, Nidāgha bowed to Ṛbhu and spoke, “Be gracious, and tell me why you have come. My delusion has vanished upon hearing your words, O Brāhmaṇa.” Ṛbhu then revealed, “I am Ṛbhu, your teacher, come here to bestow knowledge upon you. Now I will depart, for the highest truth has been declared to you. Know this: all this world is one, undivided; it is the true nature of the Supreme Self, known as Vāsudeva.” Having spoken thus, Nidāgha bowed deeply and worshipped Ṛbhu with great devotion, and Ṛbhu departed as he wished. A thousand years later, Ṛbhu returned once more to Vīranagara to impart further knowledge to Nidāgha. Outside the city, the sage saw Nidāgha, surrounded by a great retinue, entering the city of the king.