King Aśvaśirā, eager to learn the mysteries of the divine, approached the two sages and addressed them respectfully. The sages responded, saying, “O king, whom you call Nārāyaṇa, the guru, we two are Nārāyaṇas, come before you in person.” Surprised, Aśvaśirā replied, “You two are accomplished Brahmins, purified by austerity and freed from sin; how can you claim to be Nārāyaṇas? This statement is perplexing. Janārdana, bearing the conch, discus, and mace, clad in yellow garments, seated upon Garuḍa, is the great god—who on earth is equal to him?” Hearing the king’s words, the two Brahmins, steadfast in their vows, laughed gently and said, “Behold Viṣṇu, O king.” Having spoken thus, Kapila himself transformed into Viṣṇu, and Jaigīṣavya instantly became Garuḍa. At that very moment, cries of astonishment arose throughout the royal assembly as all 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 known. From whose navel-lotus Brahmā was born, and from Brahmā, Rudra; that Viṣṇu is the supreme lord.” Hearing this, the two eminent sages then performed the highest yoga, invoking a special yogic illusion. Kapila became Padmanābha, and Jaigīṣavya became Prajāpati; seated upon a lotus, they shone forth, and a small child appeared on Kapila’s lap. The king beheld one with red eyes, brilliant like the fire of time. Thus does the lord of the universe manifest by the yogis’ illusion. Hari, glorious and all-pervading, is ever thus, the king declared. Then, at the end of the king’s speech, in his assembly, there appeared mosquitoes, bugs, lice, bees, birds, and serpents. Horses, cows, elephants, lions, tigers, jackals, deer, and other animals, as well as insects—both domestic and wild—were seen in the royal palace by the millions, all bearing forms of living beings. Seeing this multitude, the king was filled with wonder. As he pondered what this might be, he realized the greatness of Jaigīṣavya and the wise Kapila. With hands joined in reverence, King Aśvaśirā devotedly asked the two eminent sages, “What is this, O best of twice-born?” The two Brāhmaṇas replied, “You have asked us, O king, how Viṣṇu is to be worshipped here and attained; therefore, this has been shown to you, O great king. These are the qualities of the all-knowing, O king, which have been shown to you; and that god Nārāyaṇa is all-knowing and assumes any form at will. He, gentle in nature, abides somewhere and is said to be attainable by humans through worship; his words are meaningful. However, 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, the groups of servants, the 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 that has been declared to you: by remembering Nārāyaṇa, Hari, with complete devotion. Remember Nārāyaṇa, the teacher, with complete devotion; with offerings of flowers, incense, and the satisfying of Brāhmaṇas; by steady meditation, the Supreme Lord is quickly attained.” Aśvaśirā, still eager for clarity, said, “You both are worthy to dispel one doubt of mine here, 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 him. “What is the doubt in your mind, O king, supremely righteous one? Tell me what you desire; hearing it, I will dispel it.” The king asked, “Is liberation attained by action, or by knowledge, O sage? Remove this doubt of mine, if you have shown me your favor.” Kapila replied, “This question, O great king, was formerly 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 out of desire to see him. On the path, O king, seeing Citraratha, the foremost of the Vidyadharas, Vasu affectionately inquired about the opportunity to meet Brahma, O lord. Citraratha replied, ‘A gathering of the gods is taking place at Brahma’s abode.’ Hearing this, Vasu waited at the door of Brahma’s house; meanwhile, the great ascetic Raibhya arrived there. That king Vasu, his mind delighted and completely content, honored Raibhya and spoke first: ‘Where are you coming from, O sage?’ Raibhya replied, ‘I have come from the side of Brihaspati, O great king. I wish to ask the priest of the gods about a certain matter.’ As Raibhya was speaking, the great assembly of Brahma, along with the hosts of gods, rose from their seats and departed. Then, Brihaspati, after conferring there with Raibhya, went to his own seat, having been duly honored by Vasu. Raibhya, the descendant of Angiras, and King Vasu sat down; when they were seated, Brihaspati, the guru of the gods, said to Raibhya in his presence, ‘What shall I do for you, O greatly fortunate one, master of the Vedas and Vedangas?’ Raibhya asked, ‘O Brihaspati, what is attained by action, or by knowledge? Please tell me, O lord, about liberation, for I ask you this out of doubt.’ Brihaspati replied, ‘Whatever action a person performs, whether good or bad, by offering all to Narayana and acting thus, he is not tainted.’” Thus, through the words and wondrous displays of the sages, and through the ancient teachings passed down, King Aśvaśirā was instructed in the greatness of Nārāyaṇa, the all-pervading Lord, and the path to liberation.