O sage, there was a certain man whose body was misshapen and whose garments were soiled. He lived simply, for he knew that honor and praise can diminish the true power of yoga. Understanding this, he chose to act in a way that did not compromise the dharma upheld by the virtuous. He remembered the teachings of Hiranyagarbha and, reflecting deeply on those words, conducted himself with great mindfulness. His food was plain: rough cakes of grain, vegetables, wild fruits, and seeds. When his father passed away, he stayed on with his brothers, cousins, and other relatives. His limbs were rough and swollen, and he moved with a sluggishness in his duties. Such was his manner that, lacking refinement, he did not behave as a Brahmin ought to. At this time, a king, riding on a palanquin, resolved to depart. As he journeyed, he contemplated deeply: “What is the highest good in this world, which is so full of suffering for people?” The king was then carried in his palanquin, as instructed by his attendant. Now, the Brahmin—who was a vessel of all knowledge—was among the bearers of the palanquin. The king noticed that one of the bearers moved with a sluggish gait, glancing about only briefly. Observing the uneven motion of the palanquin, the king laughed and remarked upon it when it happened again. The palanquin-bearers explained, “He is proceeding, but not swiftly.” The king questioned the slow bearer, “Why do you not endure the effort? You are neither stout nor do you appear strong.” The Brahmin replied, “I am not tired, nor is there any strain. There is no other carrier, O king. Fatigue and burden in carrying indeed arise for embodied beings. To say one is strong or weak is only a distinction made afterward. Even that is false. But, sir, listen to my words: The thighs and the two shanks are the supports, as is the abdomen. This palanquin rests on the shoulders; what role do I play here as its bearer?” He continued, “If it is said that you and I are both present here, then this must be explained differently. All beings, caught in the current of qualities, proceed in this way. Because of ignorance and accumulated actions, countless beings are thus bound. Increase and decrease do not occur in the same way for all beings. Still, you are childish; by what reasoning have you spoken thus?” The king insisted, “When this palanquin is on your shoulder, then the burden is entirely yours. Whether it is made of mountain, tree, or house, or even if it arises from the earth, which great burden among these, O king, have I not borne? By you, the entirety of this has been equally increased for me.” Hearing this, the king quickly descended from the palanquin, bowed to the Brahmin, and grasped his feet. “Tell me, who are you, standing here in the guise of a servant? Tell me all of this, O wise one, for I am eager to hear from you.” The Brahmin replied, “The reason for coming and acting everywhere is for the sake of utility. A being desires to obtain a body and so on, to experience the results of virtue and vice. Since virtue and vice arise from that, the cause is asked: from where? The transmigration from one body to another is for the purpose of enjoyment. It cannot truly be spoken or heard; yet, my desire to know arises.