In days of old, a Brahmin beheld a wondrous sight: splendid, divine aerial chariots, adorned with countless jewels, glided effortlessly through the heavens, able to travel wherever their occupants wished. Amidst these celestial marvels, the Brahmin noticed a harsh and greedy one standing among them all, and there, in that gathering, he perceived the supreme being, manifesting in manifold forms. The Brahmin, perfected in the disposition of non-duality and possessing many bodies through the power of yoga, was filled with joy upon witnessing this revelation. With his heart uplifted, he returned to his own hermitage. Thus, O noble Raibhya, even while performing actions proper to one's own kind, liberation is surely attained by the wise, O king. In this way, Raibhya and Vasu resolved their doubts, and, departing from the abode of Brihaspati, returned to their own hermitages. Therefore, O king of kings, you too should worship Lord Narayana, recognizing Him as non-different and abiding within your own body. Hearing these words spoken by the sage Kapila, the mighty king Aśvaśiras summoned his eldest son, the blessed Sthūlaśiras, and installed him upon the throne. Having entrusted his kingdom to his son, the king departed for the forest. There, in 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, curious, asked: "How did the king compose a hymn of praise to Nārāyaṇa, the embodiment of sacrifice? O greatly fortunate one, tell me again about this praise." Śrī Varāha replied: "I bow to the one 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. I bow to the eternal sacrificial man, with splendid tusks, with the Moon and Sun as eyes, whose belly is the two solstices of the year, whose body hair is darbha grass, whose power is fuel. The space between heaven and earth, indeed, is pervaded by his body, and all the directions as well; to that praiseworthy Lord, the source of the worlds, to Janārdana, I bow always. For the victory or defeat of gods and demons, in every age, he, the beginningless Supreme Lord, creates his own primordial body— to that Lord, the embodiment of sacrifice, I bow. You, of fierce energy formed of illusion, bear the discus, shining with spotless rays, for victory; this four-armed one holds the mace, sword, and bow Śārṅga— to that embodiment of sacrifice I bow always. At times he bears a thousand heads, at times his body is as great as a mighty mountain, at times he is as minute as a speck of dust— to that eternal sacrificial man I always bow. He who, four-faced, creates all, who holds the wheel for protection, who for destruction is like the fire at the end of time— to that embodiment of sacrifice I bow always. He who is worshipped for the movement of the wheel of worldly existence, who is all-pervading and ancient, who is meditated upon by yogis and is immeasurable— to that embodiment of sacrifice I bow always. I have truly offered my mind to you; when your true nature is clearly seen in your own form, my mind remains steady, knowing nothing else exists— may you preserve my pure devotion." Thus addressed, a radiance appeared before the king, shining like the flame of fire. Fixing his mind upon it, the king entered that radiance and attained dissolution in the embodiment of sacrifice. The Earth then asked, "After Vasu and the excellent Raibhya attained the removal of doubt, O god, what did the two do, having heard the words of Āṅgirasa?" Śrī Varāha answered: "Vasu, knower of all dharma, ruled his kingdom wisely and performed many great sacrifices, offering abundant gifts. Thinking of Hari Nārāyaṇa as non-different from himself, the king propitiated the lord of the gods through ritual acts. After a long time, having enjoyed the pleasures of sovereignty, the king's mind reached the end of duality. He then installed his best son, Vivasvat—foremost among a hundred brothers—in his own kingdom, and went to the forest of ascetics. There is a holy place called Puṣkara, foremost among sacred sites, where Keśava, known as Puṇḍarīkākṣa, is worshipped by devoted souls. There, the royal sage Vasu, king of Kashmir, went and, through extremely intense austerity, caused his own body to waste away. Reciting with devotion the supreme hymn to Puṇḍarīkākṣa, he sought to please the sinless Lord Nārāyaṇa; and at the end of the hymn, that best of kings attained union with him. The Earth asked, 'O Lord, how is the supreme hymn to Puṇḍarīkākṣa remembered? What is it like? Please tell me this truthfully, O Supreme Lord.' Śrī Varāha replied: 'Salutations to you, Puṇḍarīkākṣa; salutations to you, Madhusūdana; salutations to you, Lord of all worlds; salutations to you, wielder of the fierce discus. I bow to Puṇḍarīkākṣa, the universal form, mighty-armed, bestower of boons, of all-pervading brilliance, the Lord who is both knowledge and ignorance. I bow to Madhusūdana, the primeval God, the great Lord, master of the Vedas and their limbs, profound, and the Lord of all gods. I honor the lotus-eyed one, the universal form, the great form, the embodiment of knowledge, the triple-formed, the protector of all gods. I bow to the Supreme Lord, the thousand-headed God, thousand-eyed, mighty-armed, who pervades and stands throughout the universe. I bow to Viṣṇu, the eternal, victorious God, the refuge and protector, whose appearance is like a dark raincloud, who bears the discus. I bow to Hari, pure, all-pervading, eternal, of the form of space, ancient, free from existence and non-existence. O Acyuta, I see nothing apart from you; I see all this, moving and unmoving, as pervaded by you.' As he spoke thus, a person with form emerged from his body—dark as a raincloud, fierce, and terrifying. With red eyes, a short body, and a luster like a burnt pillar, he stood with joined palms and said, 'O king, what shall I do?' The king asked, 'Who are you? What is your purpose here? Why have you come? Tell me this, O hunter; I wish to know.' The hunter replied, 'O king, in a former age, in the Kali Yuga, you were a king in the southern region, born of perfect righteousness, illustrious and wise, dwelling in Janasthāna.' Thus, the story unfolds, revealing the path of wisdom, devotion, and liberation, as exemplified by the noble kings and sages who sought union with the Supreme through sacrifice, austerity, and praise.