With profound reverence, the narrator bows always to the Supreme Being—He who lies beyond the reach of sound, whose very form is space itself, who is formless, yet the auspicious essence among all who act. He is the One to be sought, whose hands bear the discus and the lotus, as described through the analogies in the Purāṇas. Again, the narrator bows to Viṣṇu—the infinite form, the One who traversed the three worlds in three steps, who manifests in four forms and pervades all existence. He is the Lord of the earth, Śambhu, the all-pervading One, Lord of beings, and Lord of the gods. In prayer, the narrator addresses the Lord: “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, once attained by yogis, there is no return.” With devotion, the narrator proclaims: “Victory to You, Govinda, of great glory! Victory to You, Viṣṇu! Victory to You, Padmanābha! Victory to You, all-knowing, immeasurable One! Victory to You, Lord of the universe, whose very form is the universe!” Thus praised, Govinda, the Supreme Self, eternal, granted the king liberation. Laying aside his body, the king attained dissolution in the Supreme. At this moment, the Earth herself spoke, asking the Lord, “How are You worshipped, O Lord, by devoted men or by women? Tell me all this, O Creator of beings.” Śrī Varāha replied, “O goddess, I am attained by devotion, not by wealth or recitations alone. Yet I shall tell you the bodily austerities suitable for 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. Silence, study, and recitation for the sake of praising the gods, and refraining from slander—these are the highest verbal vows.” Varāha continued, “Here too is heard another story: In a former age, there lived a sage named Āruṇi, son of Brahmā, renowned for his fierce austerity. This best of the twice-born went to the forest to practice penance, devoted to fasting. He dwelt on the beautiful bank of the Devikā river. Once, for the sake of ablution, he entered the great river. “After bathing and reciting his prayers, Āruṇi saw approaching him a fearsome hunter, a great bow in hand and fierce eyes. The hunter came with the intent to kill the sage and seize his bark garments. Seeing him, the brāhmaṇa was agitated, fearing the sin of slaying a brāhmaṇa, and so stood still, meditating on Lord Nārāyaṇa. “Seeing the brāhmaṇa absorbed in Hari, the hunter, as if frightened, abandoned his bow and arrows and spoke: ‘I came here intending to kill you, O brāhmaṇa, but now, upon seeing you, my mind has changed. O Brahman, thousands of Brahmins and tens of thousands of their wives have been slain by me, as well as householders. Never has there been a mind more sinful in hell than mine. Now I wish to perform austerity near you. Please instruct me, and show me your favor.’ “The sage, however, did not reply, considering the hunter a slayer of Brahmins and a doer of evil. Yet the hunter remained there, desiring righteousness. The brāhmaṇa, after bathing, took shelter at the root of a tree. “After some time, a hungry tiger came to the river, intent on killing the peaceful brāhmaṇa. As the tiger tried to seize the brāhmaṇa in the water, the hunter struck the tiger with an arrow, ending its life. “Then, it is said, a man arose from the tiger’s body. The brāhmaṇa, submerged in the water and hearing the tumult, loudly uttered, ‘Obeisance to Nārāyaṇa!’ The mantra was also heard by the tiger, lingering in his throat as he died; merely by hearing it, he became auspicious. “The liberated soul 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?’ He 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! Because you have insulted the Brahmins, may the memory of this end with truth; deluded at the time of death, you shall become so by Keśava’s will.’ Thus I was cursed by those Brahmins, masters of the Vedas. “Then, those Brahmins, bowing to the great sage, spoke to me for the sake of granting favor: ‘Whoever stands before you at the sixth meal-time, O lowest of men, that one will become your food for a certain time. When, having been struck by an arrow, with life lingering in your throat, you hear from the mouth of a Brahmin the words "Obeisance to Nārāyaṇa," then you will attain heaven—of this there is no doubt. Even if Viṣṇu’s name is heard from another’s mouth, I have heard, O best of beings, that for one who has incurred the Brahmins’ wrath, it is manifest. Whoever, honoring Brahmins, utters "Salutations to Hari" with his own mouth and departs his life, is freed from sin and attains liberation. This is truth, indeed, again and again, truth—raising my arm, I declare: Brahmins who move about are gods; the Supreme Person is unchanging.’ “Having spoken thus, the king, freed from faults, ascended to heaven. The brāhmaṇa, always steadfast, then addressed the hunter: ‘Because you protected me when the king of beasts sought to seize me, I am pleased with you, O virtuous one; ask for a boon, I grant it.