Maghavan, filled with humility and devotion, returned once more to Prajapati, carrying the ritual fuel in his hands. Prajapati greeted him kindly, saying, “Maghavan, you have come back with a peaceful heart, having fulfilled your duties as a student. What is it that you seek, that you return again?” Maghavan replied with sincerity, “Revered Sir, in the state I have realized, one does not know himself as ‘I am this’; nor do the beings of the world perish for him. Yet, I do not see any true enjoyment here.” Prajapati acknowledged his words, saying, “So it is, Maghavan. But I will explain this further to you, and you must learn it here, not elsewhere. Remain with me for another five years.” Maghavan stayed, and with these years, his time as a devoted student at Prajapati’s side reached a hundred years in total. At the end of this long discipline, Prajapati spoke to him again. He said, “Maghavan, know this: this mortal body is seized by death. Yet, it is the dwelling place of the immortal, bodiless self. The embodied being is subject to pleasure and pain; for one who is embodied, there is no escape from these experiences. But for the one who is bodiless, pleasure and pain do not touch him. “Consider the wind, the cloud, lightning, and thunder—they are bodiless. Just as these, arising from space, reach the highest light and appear in their own true form, so also does the serene self, arising from this body, attain the highest light and shine in its own essential nature. This is the supreme person. There, he moves freely—eating, playing, rejoicing with women, with chariots, or with relatives—without any memory of the body into which he was born. Just as a horse is yoked to a chariot and driven, so too is the vital breath yoked to this body. “When the eye merges into the inner space, the person connected with the eye is the seer. The one who knows ‘I smell this’—that self is the smeller, and the nose serves for smelling. The one who knows ‘I speak this’—that self is the speaker, and speech serves for speaking. The one who knows ‘I hear this’—that self is the hearer, and the ear serves for hearing. “The one who knows ‘I think this’—that self is the thinker, and the mind is his divine eye. By this divine eye, with the mind, he perceives the desires and delights that exist in the world of Brahman. “The gods themselves worship this self; therefore, all worlds and all desires belong to them. Whoever knows this self, following it, attains all worlds and all desires.” Thus Prajapati taught. One who realizes this truth finds refuge: “From darkness I take refuge in the variegated; from the variegated I take refuge in the darkness.” Casting off sin as a horse shakes off its hair, or as the moon is freed from the eclipse of Rahu, the self—having left the body behind—becomes established in its own true nature and attains the world of Brahman. Thus is liberation attained. Space is truly the expanse of name and form, and that which lies between them is Brahman—the immortal, the very self of Prajapati. “I take refuge in the assembly and house of Prajapati. May I become renowned among Brahmins, among kings, and among all people. May I attain the highest renown among the renowned. May this renown never depart from me; may this moon never depart from me.” This, indeed, is the teaching that Brahma gave to Prajapati, Prajapati to Manu, and Manu to his descendants. Having studied the Veda in the house of a teacher, having fulfilled all duties to the teacher, one should settle in a pure place with one’s family, continue self-study, act righteously, gather all the senses into oneself, and never harm any being except at sacred places. Living thus for the span of one’s life, one attains the world of Brahman and does not return—does not return.