On the sacred night of Ekādaśī, one who seeks purification should first resolve to observe the ritual, performing the customary acts of bathing and preparing oneself as before. Throughout this night, the devotee is to worship Janārdana, the Lord of gods, using distinct mantras for each aspect of his form, honoring him with reverence and devotion. The worship begins at the feet, invoking the mantra, “Om, to the Tortoise,” then moves to Hari’s waist with “Nārāyaṇa,” to his abdomen with “Saṅkarṣaṇa,” to the throat with “Viśoka,” to the arms with “Subāhu,” and finally to the head with the salutation, “Salutations to the mighty one, the bearer of the discus.” Each part of the Lord is honored with its own mantra, drawing the worshipper deeper into the divine presence. Fragrant flowers, bearing the worshipper’s own name, are offered along with various fruits and other offerings. In front of the pot, the devotee adorns it with garlands and a white-necked necklace, enhancing the sanctity of the ritual space. According to one’s means, an image of the Lord is created—perhaps of precious essence or gold—and fashioned in the form of the turtle, symbolizing the ocean. This image is placed in a copper vessel filled with ghee and set above the full pot. The following day, the image is respectfully given to a Brahmin. Afterward, Brahmins are to be satisfied with food and gifts, according to the devotee’s ability, thus pleasing the Lord of gods. Having worshipped Nārāyaṇa in the form of the turtle, the devotee may then partake of food with attendants, sharing in the blessings of the ritual. When these observances are completed, all sins are destroyed without doubt. The devotee abandons the cycle of worldly existence and attains the pure, ancient realm of Hari. Sins quickly vanish, prosperity arises, and true righteousness is established. Even the sins accumulated over countless past lives are destroyed by sincere devotion, and Nārāyaṇa is immediately pleased, granting the previously described result. Durvāsā, the sage, then speaks of another sacred observance. In the bright fortnight of Māgha, on the twelfth day, he recounts to the upholder of the Earth the original vow of Varāha. Following the previously described procedure, the wise one should worship the Lord on the eleventh day, having made the resolve and bathed. Acyuta is worshipped with incense, offerings, and fragrances, and before him a water-filled pot is placed. The worship continues with mantras at each part of Hari: “Om Vārāhāya” at the feet, “Mādhavāya” at the waist, “Kṣetrajñāya” at the belly, “Viśvarūpa” at the chest, “Sarvajñāya” at the throat, “Lord of beings” at the head, “Pradyumnāya” at the arms, “Divine weapon” at the discus, and “Amṛtodbhavāya” at the conch. This sequence completes the worship of the deity. The wise one then places a vessel—of gold, silver, or copper according to his means—within the pot, filling it with all kinds of seeds. A golden image of Varāha is fashioned and placed upon the vessel filled with seeds, establishing the supreme Lord Hari made of gold above the pot. The copper vessel is covered with a pair of white cloths, and worshipped with fragrant flowers and auspicious offerings. A circle of flowers is made, and the devotee keeps vigil, reciting and contemplating the manifestations of Hari. At dawn, when the sun rises, the observance is completed. After bathing and worshipping Hari, the devotee offers the image to a Brahmin. This gift should be made to a Brahmin learned in the Vedas and Vedāṅgas, of good conduct and intelligence, devoted to Viṣṇu. Durvāsā then declares the fruits of this act: in this very life, one gains good fortune, prosperity, beauty, and satisfaction. The poor become wealthy, the childless obtain a son, misfortune is destroyed, and Lakṣmī enters at that very moment. Such is the blessing in this life; in the next world, even greater rewards await. To illustrate, Durvāsā recounts an ancient story. There once lived a king named Vīradhanvan, renowned for his valor. One day, he ventured into the forest to hunt deer. As he slew groups of deer, he entered a forest inhabited by sages. Unknowingly, he killed Brahmins who had taken the form of deer. These were fifty brothers, sons of Saṃvarta, devoted to the study of the Vedas. Satyatapa, eager to understand, asks why they assumed the forms of deer. Durvāsā explains: once, in the forest, the brothers saw young fawns abandoned by their mothers. Each took one, carrying them on their shoulders, but the fawns died. Distressed, they approached their father, Saṃvarta, seeking expiation for their unintended act. Saṃvarta, reflecting on his own violent lineage, prescribed that his sons wear deer skins and observe vows of restraint, dwelling in the forest for five years to purify themselves. Thus, the brothers entered the forest, reciting the eternal Brahman, wearing deer skins. After a year, King Vīradhanvan came to their dwelling, saw them standing at the foot of a tree, reciting, and mistook them for deer. He shot at them, killing those steadfast Brahmins. Realizing his grievous error, the king, trembling with fear, went to the hermitage of Devarāta and confessed his sin. Overwhelmed with sorrow, he wept, but Devarāta comforted him, promising to remove his sin. Just as the earth, called Sutala, had sunk into the netherworld and was lifted up by Vishnu in the form of a boar, so too, Devarāta assured the king, would Janārdana rescue him from the sin of killing Brahmins. Thus, by the observance of the Varāha vow and sincere worship, even the gravest sins are absolved, and the devotee is lifted to the realm of Hari, just as the earth was raised by the divine Varāha.