O noble one, all this world is pervaded by Nārāyaṇa—this truth has already been told to you, O goddess. What else would you wish to hear? The Earth herself then spoke, asking: “When Nārada addressed him in this way, what did King Priyavrata do? Please, Supreme Lord, tell me, by your grace.” Śrī Varāha replied: “Priyavrata, astonished by Nārada’s words, divided you, O Earth, into seven parts and gave each to his sons. Then, filled with wonder, he performed great austerities. Svayambhuva, reciting the supreme Brahman manifested as Nārāyaṇa, attained the highest liberation with a mind at peace.” “Now, O beautiful one, listen to another tale—of what befell Parameṣṭhin, when a king once strove for his worship in ancient times. There was a king named Aśvaśirā, supremely righteous, who performed the great Aśvamedha sacrifice, giving abundant gifts to all.” “When the sacrifice concluded, the king bathed and, surrounded by Brahmins, sat in serene dignity. At that moment, the eminent yogi Kapila, radiant in his splendor, and Jaigīṣavya, king among yogis, arrived.” “Swiftly rising, the king—the foremost among rulers—welcomed them with utmost joy, performing all the rites of hospitality. When the honored sages were seated, the mighty king, recognizing their wisdom, questioned them with reverence:” ‘O illustrious sages, I ask you, the best among men: How should one worship Hari, the supreme Nārāyaṇa?’ The sages replied, ‘O king, you call Nārāyaṇa the guru, but we two are Nārāyaṇas, come before you in person.’ Aśvaśirā, astonished, said, ‘You are accomplished Brahmins, purified by austerity and freed from sin. How can you claim to be Nārāyaṇas? Your words perplex me. Janārdana, who bears the conch, discus, and mace, clad in yellow garments and seated upon Garuḍa, is the great god—who on earth can be his equal?’ Hearing this, the two Brahmins, steadfast in their vows, laughed gently and said, ‘Behold Viṣṇu, O king.’ With these words, Kapila himself assumed the form of Viṣṇu, and Jaigīṣavya instantly became Garuḍa. In that very moment, cries of amazement arose throughout the royal assembly, for they beheld the eternal god Nārāyaṇa seated upon Garuḍa. The illustrious king, joining his palms in reverence, said, ‘Calm yourselves, O sages; this is not Viṣṇu as he is truly known. The Supreme Lord is he from whose navel-lotus Brahmā was born, and from Brahmā, Rudra; that Viṣṇu alone is the highest Lord.’ Hearing the king’s words, the two sages performed the highest yoga, manifesting a wondrous yogic illusion. Kapila became Padmanābha, and Jaigīṣavya became Prajāpati; seated upon the lotus, Jaigīṣavya shone forth, and a small child appeared on his lap. The king beheld one with red eyes, brilliant like the fire of time; thus does the Lord of the universe manifest through the yogis’ power. The king declared, ‘Hari, glorious and all-pervading, is ever thus.’ Then, as the king finished speaking, an astonishing sight appeared in the assembly: mosquitoes, bugs, lice, bees, birds, and serpents manifested. Horses, cows, elephants, lions, tigers, jackals, deer, and countless other animals and insects—both domestic and wild—were seen by the millions in the royal palace, each bearing the form of living beings. Witnessing this multitude, the king was filled with wonder. As he pondered the meaning of these marvels, he realized the greatness of Jaigīṣavya and the wise Kapila. With joined palms, he devotedly asked, ‘What is this, O best of twice-born?’ The two Brahmins replied, ‘You asked us, O king, how Viṣṇu is to be worshipped and attained. Therefore, this has been shown to you, O great king. These are the qualities of the all-knowing, which have been revealed; that god Nārāyaṇa is all-knowing and assumes any form at will. Gentle in nature, he abides somewhere and is said to be attainable by humans through worship; his words are meaningful. Yet, the Supreme Self, Lord of the universe, dwells in all bodies; he is seen in one’s own body through devotion, though he is not confined to any one place.’ ‘Therefore, this form of the Supreme Lord has been shown to you, O king of kings, so that you may have faith. In this way, Viṣṇu, who is all-pervading, is present in your own body, O lord of people. The ministers, groups of servants, gods and others who were shown, as well as the animals and multitudes of insects, O king—they too are pervaded by Viṣṇu.’ ‘One should cultivate firm contemplation that Hari is all-pervading; there is no other being like him—he is to be worshipped with this understanding. This, O king, is the true nature of knowledge: by remembering Nārāyaṇa, Hari, with complete devotion. Remember Nārāyaṇa, the teacher, with full devotion; with offerings of flowers, incense, and by satisfying the Brāhmaṇas; by steady meditation, the Supreme Lord is quickly attained.’ King Aśvaśirā then spoke: ‘You both are worthy to dispel a doubt of mine, by the removal of which I may be freed from worldly existence.’ When the king had spoken thus, the foremost sage among yogis, Kapila, righteous in soul, addressed the king, the best among sacrificers: ‘What is the doubt in your mind, O king, supremely righteous one? Tell me your desire; hearing it, I will dispel it.’ The king said, ‘Is liberation attained by action, or by knowledge, O sage? Remove this doubt of mine, if you favor me.’ Kapila replied, ‘This question, O great king, was once asked of Bṛhaspati by Raibhya, the son of Brahmā, and by the king Vasu in ancient times. Vasu was a foremost king, learned and generous in days of old. In the time of Cākṣuṣa Manu, Vasu, who increased the lineage of Brahmā, went to the abode of Brahmā, desiring to see him.’ Thus, the story unfolds, revealing the all-pervading nature of Nārāyaṇa and the path to liberation, as taught by the sages to the king.