The king beheld before him a wondrous vision: a figure with eyes red as embers, radiant and terrible like the fire at the end of time. In this dazzling form, the lord of the universe revealed himself, manifesting through the mysterious power of yogic illusion. The king recognized that this was Hari—glorious, all-pervading, and ever-present. No sooner had the king spoken these words in his court than a strange spectacle unfolded. Suddenly, mosquitoes, bugs, lice, bees, birds, and serpents appeared in the assembly, filling the palace. Then, by the millions, there emerged horses, cows, elephants, lions, tigers, jackals, deer, and countless other animals, both wild and domestic, as well as swarms of insects—each bearing the forms of living beings. The royal palace overflowed with this multitude. Astonished and filled with wonder, the king pondered the meaning of this vision. As he reflected, he realized it was a demonstration of the greatness of the sages Jaigīṣavya and Kapila. With deep reverence, King Aśvaśirā joined his hands and, bowing before the two illustrious sages, asked, “O best of the twice-born, what is the meaning of all this?” The two Brāhmaṇas replied, “O king, you asked us how Viṣṇu is to be worshipped and attained here. Therefore, this vision has been shown to you. These are the qualities of the all-knowing Lord which we have revealed. Know that the god Nārāyaṇa is all-knowing and can assume any form at will. Though gentle in nature, he abides wherever he wills and is attainable by humans through worship. His words are ever meaningful. Yet, the Supreme Self, the Lord of the universe, dwells in all bodies. Through devotion, he is seen within one’s own body, though he is not limited to any particular place. Thus, O king of kings, this form of the Supreme Lord has been revealed to you so that you may have faith. Know that Viṣṇu, the all-pervading one, is present within your very self, O lord of the people. The ministers, the servants, the hosts of gods, the animals, and the swarms of insects you have seen—all are pervaded by Viṣṇu. One should firmly contemplate that Hari pervades everything; there is no other being like him. He alone is to be worshipped with this understanding. This, O king, is the true nature of knowledge: to remember Nārāyaṇa, Hari, with unwavering devotion. Remember Nārāyaṇa, the supreme teacher, with perfect faith—make offerings of flowers and incense, honor the Brāhmaṇas, and engage in steady meditation. In this way, the Supreme Lord is quickly attained.” King Aśvaśirā, his heart brimming with respect, then addressed the sages, “O revered ones, you are able to dispel my doubts. Please resolve one question for me, so that I may be freed from the bonds of worldly existence.” Hearing the king’s earnest words, Kapila, the greatest among yogis and righteous in soul, spoke kindly to the king, who was foremost among sacrificers: “What is the doubt in your mind, O king, most virtuous one? Tell me what you desire; I will remove your uncertainty.” The king replied, “O sage, is liberation attained through action or through knowledge? Please remove this doubt of mine, if you are indeed pleased with me.” Kapila answered, “O great king, this very question was asked long ago by Raibhya, the son of Brahmā, and by King Vasu, to Bṛhaspati. King Vasu was renowned for his learning and generosity in ancient times. During the era of Cākṣuṣa Manu, Vasu, who furthered Brahmā’s lineage, set out for the abode of Brahmā, eager for a vision of the Creator. On the way, he encountered Citraratha, chief among the Vidyadharas, and inquired affectionately about how to gain an audience with Brahmā. Citraratha replied, ‘A great assembly of the gods is taking place at Brahmā’s abode.’ Hearing this, Vasu waited patiently at Brahmā’s door. Soon, the great ascetic Raibhya arrived there as well. King Vasu, delighted and content, honored Raibhya and greeted him: ‘From where do you come, O sage?’ Raibhya replied, ‘I have just come from Bṛhaspati, O king. I wish to ask the priest of the gods about a matter that troubles me.’ As they spoke, the assembly of Brahmā, along with the hosts of gods, rose and departed. Then Bṛhaspati, after conferring with Raibhya, took his seat, having been duly honored by Vasu. Raibhya, descendant of Angiras, and King Vasu sat down together, and Bṛhaspati, the guru of the gods, addressed Raibhya: ‘What can I do for you, O greatly fortunate sage, master of the Vedas and Vedāṅgas?’ Raibhya asked, ‘O Bṛhaspati, is liberation attained by action or by knowledge? Please explain this to me, for I am troubled by doubt.’ Bṛhaspati replied, ‘Whatever actions a person performs, whether good or bad, if he offers everything to Nārāyaṇa and acts in this way, he remains untouched by sin.’ He continued, ‘It is also said, O best of the twice-born, that there was a debate between two men of opposing views: a Brāhmaṇa named Atreya, devoted to Vedic study, and another named Samyamana, who once went to bathe at the sacred Bhagirathi river in the forest of Dharma, as was his daily custom. There, a sharp-eyed hunter named Nishthuraka—bow in hand, fierce as death—came upon a great herd of deer resting by the river, and prepared to kill them. Seeing this, the Brāhmaṇa Samyamana tried to dissuade him: “Do not, good man, commit this act of taking life.” The hunter, with a slight smile, replied, “I do not harm a separate soul, O best of the twice-born. The Supreme Self, the Blessed Lord, plays with beings himself. Just as oxen and clay are fashioned by him, so too is all this. There is no doubt.” He continued, “O Brāhmaṇa, this thought always arises—such ignorance belongs to those seeking liberation. The entire world, moved by the journey of the life-breath, is set in motion by him. The word ‘I’ in this context has no real merit.” Hearing these words, the astonished Samyamana spoke to the hunter, “What is this you say, O blessed one? Your words are direct and reasoned.” Then, as the sage spoke thus, the hunter—who knew righteousness—asked, “Why did you place an iron net and fire beneath it?” Kindling the fire, he said to the Brāhmaṇa, “Let the pile of wood be set ablaze.” Thereupon, the Brāhmaṇa, using his mouth, lit the fire and ceased, bringing the episode to a close.