As King Vasu journeyed along his path, he encountered Citraratha, the foremost among the Vidyadharas. With affection, Vasu asked Citraratha about the possibility of meeting Brahma, eager for such an opportunity. Citraratha replied that a gathering of the gods was currently taking place at Brahma’s abode. Hearing this, Vasu waited respectfully at the entrance of Brahma’s house. While he waited, the great ascetic Raibhya arrived at the same place. Delighted and content, King Vasu honored Raibhya and spoke first, asking, “O sage, from where do you come?” Raibhya replied, “I have just come from Brihaspati’s side, O great king. I wish to ask the priest of the gods about a certain matter.” As Raibhya spoke, the great assembly of Brahma, along with the hosts of gods, rose from their seats and departed. Brihaspati then conferred with Raibhya and, after being duly honored by Vasu, went to his own seat. Raibhya, a descendant of Angiras, and King Vasu sat down as well. When all were seated, Brihaspati, the guru of the gods, addressed Raibhya in Vasu’s presence: “O greatly fortunate one, master of the Vedas and Vedangas, what shall I do for you?” Raibhya asked, “O Brihaspati, what is attained by action or by knowledge? Please tell me about liberation, for I ask you this out of doubt.” Brihaspati replied, “Whatever action a person performs, whether good or bad, if all is offered to Narayana and one acts thus, one is not tainted.” He continued, “It is also heard, O best of the twice-born, that there was once a dialogue between two who were at odds: a certain Brahmin named Atreya, a sage devoted to Vedic study. He lived constantly, bathing at dawn and devoted to the three daily rituals. One day, a man named Samyamana went to the blessed and auspicious Bhagirathi river in the forest of Dharma to bathe. There, a keen-sighted hunter named Nishthuraka, fierce as death and armed with a bow, came upon a great herd of deer. Intending to kill them, he fitted an arrow to his bow. The Brahmin Samyamana, seeing the hunter intent on the hunt, tried to stop him, saying, ‘Do not, good man, commit this act of taking life.’ Hearing these words, the hunter smiled slightly and replied, ‘I do not harm a separate soul, O best of twice-born. The Supreme Self, the Blessed Lord, Himself plays with beings. Oxen and clay are made by Him—so it is said, and there is no doubt. This notion always arises—ignorance belongs to those seeking liberation. All this world, engaged in the journey of life-breath, is set in motion. The word “I” in this context does not attain goodness.’ Amazed, the Brahmin Samyamana asked, ‘What is this you say, O blessed one? Your words are direct and reasoned.’ Then, the hunter, who knew righteousness, asked, ‘Why did you place an iron net and fire beneath it?’ Kindling a fire, the hunter said to the Brahmin, ‘Let the pile of wood be set ablaze.’ The Brahmin ignited the fire with his mouth and ceased. When the fire was blazing, the Brahmin separated thousands of iron nets, each with its own mesh, though the fire was in one place. The hunter then said, ‘O great sage, take one flame, by which I will destroy the rest here.’ He quickly threw a pot filled with water onto the sacrificial fire, and suddenly the fire was extinguished. The hunter said to the ascetic Brahmin, ‘O revered one, give me that flame which you took from the fire, so I may cook the meat I have brought.’ The Brahmin looked at the iron net, but there was no fire there; it had perished at the root and was gone. Standing silently and feeling embarrassed, the Brahmin listened as the hunter spoke: ‘In this fire, O noble one, many branches blaze forth; when the root is destroyed, the fire is extinguished. Tell me, O Brahmin, is this so?’ The hunter continued, ‘The Self, abiding in its own nature, is the refuge of all beings. Again, this creation of the world arises from that, and in that, the world exists. By the rule of accepting alms, whatever vow is prescribed for him, by uniting that with the Self and performing it, one does not fall.’ As the hunter spoke these words to the Brahmin, a shower of flowers fell from the sky upon him. The Brahmin saw splendid, divine aerial chariots, able to go anywhere at will, adorned with many jewels. Among them, the Brahmin saw the harsh and greedy one standing among all, and there he beheld the supreme being of manifold forms. Perfected in the disposition of non-duality and possessing many bodies through yoga, the Brahmin, filled with joy at the sight, returned to his own hermitage. Brihaspati concluded, “Thus, O best of Brahmins Raibhya, even while performing actions proper to one’s own kind, liberation is attained by the wise, O king, certainly.” With their doubts resolved, Raibhya and Vasu departed from Brihaspati’s abode and returned to their hermitages. Therefore, O king of kings, you too should worship Lord Narayana, seeing Him as non-different and abiding within your own body. Hearing the words of Kapila, the mighty king Aśvaśiras summoned his eldest son, Sthūlaśiras, installed him in his kingdom, and then departed for the forest. There, at the sacred place called Naimisha, he worshipped the divine form of sacrifice, his guru, through austerity and hymns addressed to the embodiment of sacrifice. The Earth then asked, “How did the king compose a hymn of praise to Narayana, the embodiment of sacrifice? O greatly fortunate one, tell me again about this praise.” Śrī Varāha replied, “I bow to the one who is worshipped in sacrifice, the lord of the gods, of Bhava, of the Sun, of Fire, of Soma, the king, and of the Maruts, to Hari, the embodiment of sacrifice, of many forms—I bow to him.