Śrī Varāha, the Divine Boar, continued his narration: Upon hearing the supreme teachings—nectar of Brahmavidyā—the royal sage, who delighted in such wisdom, was filled with joy. Inspired by this highest story, he resolved to leave worldly life behind and journeyed to the forest to practice austerities. With steadfast discipline in spiritual yoga, the sage gradually cast off his mortal body. Through his yogic power, he became one with Brahman and attained dissolution in Hari, merging into the Supreme Lord. This king, master of himself, travelled to the sacred land of Vṛndāvana to undertake his penances. There, his heart brimming with devotion, he began to praise Lord Hari, known as Govinda. With deep reverence, he offered his salutations: "I bow to the God who is the very form of the universe, the lord of cowherds, the matchless younger brother of Indra, the one alone who is skilled in guiding souls through the cycle of worldly existence, the upholder of the earth, the foremost among gods. I bow to him. In this ocean of becoming, tossed by the fierce waves of a hundred sorrows, caught in the whirlpool of old age, and at the dark root of the underworld, he alone brings an end to suffering and bestows happiness. Salutations to you, O Govinda, the immeasurable one. When men are afflicted by disease and calamity, struck again and again by the influences of the planets, I bow to you, O mighty-armed Lord, Janārdana, delighting in battle, great-souled lord of cowherds. You are the highest among all knowers, O lord of gods; you pervade this entire universe. O glorious lord of cowherds, protect me, who am fearful of worldly existence, O wielder of the fierce discus. You are supreme among gods, the true form of man, radiant as the moon. O Acyuta, whose face is like fire, whose nature is intense, lord of cowherds, protect me as I fall into the cycle of becoming. O Acyuta, embodied beings are endlessly caught in the revolutions of worldly existence, deluded by your māyā, O lord of gods; who can cross your māyā, the abode of dualities? O lord of cowherds, those wise ones who worship you—who are without lineage, untouched, formless, scentless, nameless, indescribable, unborn, and supreme—those indeed attain liberation, freed from the bondage of becoming. I bow always to Him who is beyond sound, whose form is space, who is formless, who is the auspicious essence among those who act, who is to be sought, whose hands bear the discus and the lotus, as described in the Purāṇas by way of analogy. I bow to Viṣṇu, the infinite form, the three-stepping one who traversed the three worlds, who has four forms, who pervades all, Lord of the earth, Śambhu, the all-pervading one, Lord of beings, Lord of the gods. O God, you alone create and dissolve all moving and unmoving beings; lead me swiftly, O Lord, who desires liberation, to that state from which yogis, having reached it, do not return. Victory to you, Govinda, of great glory! Victory to you, Viṣṇu! Victory to you, Padmanābha! Victory to you, all-knowing one, immeasurable one! Victory to you, Lord of the universe, whose form is the universe!" Thus, having praised the Lord with such devotion, the king, laying aside his body, attained dissolution in Govinda, the Supreme Self, eternal. At this, Earth herself inquired: "O Lord, how are you worshipped by devoted men or women? Please tell me all this, O Creator of beings." Śrī Varāha replied: "O goddess, I am attained by devotion—not by wealth or mere recitations. Yet, I will tell you of the bodily austerities suitable for my devotees. Whoever, with actions, mind, and speech, is intent on me—hear from me the various vows I prescribe for such a person. Nonviolence, truthfulness, non-stealing, and celibacy—these are declared to be mental vows, O Upholder of the Earth. Single-minded devotion, fasting at night, and other such practices—all these are bodily vows for men, not otherwise. Silence, study, and recitation in praise of the gods, and refraining from slander—these are the highest verbal vows. Here, too, is heard another story: In a former age, there was a sage named Āruṇi, son of Brahmā, renowned for his fierce austerity. That best of twice-born went to the forest, seeking austerity, and there he practiced penance, devoted to fasting. Āruṇi dwelt on the beautiful bank of the Devikā river. One day, seeking to perform his ablutions, he went to the great river. After bathing and reciting his prayers, the brāhmaṇa saw before him a fearsome hunter approaching, bow in hand and fierce of eye. The hunter, intent on killing the brāhmaṇa for his bark garments, drew near. The brāhmaṇa, agitated by the fear of being slain, stood still and meditated on Lord Nārāyaṇa. Seeing Hari present within the brāhmaṇa, the hunter, as if struck by fear, abandoned his bow and arrows and spoke: 'I came here earlier intending to kill you, O brāhmaṇa, but now, upon seeing you, my mind has turned elsewhere. O Brahman, thousands of Brahmins and tens of thousands of their wives have I slain, as well as householders. Never, at any time, has there been a mind more sinful in hell than mine. Now, I wish to perform austerity near you. Please show me your favor by instructing me.' The brāhmaṇa, however, did not reply, considering the hunter a slayer of Brahmins and a doer of evil deeds. Yet, the hunter, now desiring righteousness, remained there. The brāhmaṇa, after bathing in the river, took shelter at the root of a tree. Then, after some time, a hungry tiger came to the river, intent on killing the peaceful brāhmaṇa. As the tiger tried to seize him while he was in the water, the hunter struck the beast, killing it instantly. From the tiger's body, a man emerged. The brāhmaṇa, submerged in the river and hearing the tumult, loudly uttered: 'Obeisance to Nārāyaṇa!' The departing tiger, hearing this mantra as his life ebbed away, became auspicious merely by hearing it. He said: 'I am going to that place where Viṣṇu, the Eternal, resides. By your grace, O best of Brahmins, I am freed from sin and suffering.' The brāhmaṇa asked: 'Who are you, O best of men?' The man replied: 'In a former birth, I was a mighty king, renowned as Dīrghabāhu, well-versed in all duties. I know the Vedas; I know what is auspicious and inauspicious. I have no business with Brahmins—what is there to be gained from Brahmins?' As he spoke thus, all the Brahmins, filled with anger, pronounced a terrible curse: 'You shall become a fierce tiger!'" Thus, the Lord recounted the tale, revealing the mysterious workings of karma and grace, and the power of devotion to Him.