To worship Lord Hari in his Varāha form, there is a sacred method described by the wise. One begins by reciting “Om Vārāhāya” at the Lord’s feet, “Mādhavāya” at his waist, “Kṣetrajñāya” at his belly, and “Viśvarūpa” at his chest. Continuing upward, “Sarvajñāya” is recited at the throat, “Lord of beings” at the head, “Pradyumnāya” at the arms, and then the names “Divine weapon” and “Amṛtodbhavāya” at the discus and conch, respectively. This is the prescribed way to honor the deity. Having thus worshipped, the devotee should place a vessel of gold, silver, or copper—according to his means—inside the main pot. This vessel is filled with all kinds of seeds, symbolizing abundance and fertility. Then, as ability allows, a golden image of Varāha, the divine boar, should be fashioned and placed above the pot. This image recalls the moment when Mādhava, the slayer of Madhu, assumed the form of Varāha and, with the tip of his tusk, lifted the Earth from the depths, rescuing her along with her mountains, forests, and trees. The golden image of the supreme Lord Hari is then established atop the vessel brimming with seeds. The copper vessel is covered with a pair of pure white cloths, and it is worshipped with fragrant flowers and various auspicious offerings. A circle of flowers is made around the sacred arrangement, and the devotee keeps vigil there, reciting and meditating upon the many manifestations of Hari throughout the night. When this observance is completed, at the dawn’s first light, after bathing and purifying oneself, the devotee again worships Hari. Then, with reverence, the image of the Lord, along with the water pot, is offered as a gift to a Brahmin who is learned in the Vedas and Vedāṅgas, of good conduct and intelligence, and especially devoted to Viṣṇu. Such a recipient is to be sought out for this most auspicious donation. Now, listen to the fruits of this act. By gifting the image of Hari in the form of Varāha, together with the water pot, one gains good fortune, prosperity, beauty, and deep contentment in this very life. The poor become wealthy, the childless are blessed with sons, misfortune is destroyed at once, and Lakṣmī herself enters the household. Such is the blessing in this world. But what of the next? An ancient tale reveals more. Once there was a renowned king named Vīradhanvan, a mighty subduer of enemies. One day, he ventured into the forest to hunt deer. In his pursuit, he entered a grove where sages dwelled, and, not knowing, he slew Brahmins who had taken the forms of deer. These were fifty brothers, sons of the sage Saṃvarta, devoted to Vedic study, who had assumed deer forms. When Satyatapa, a sage, inquired why they had taken such forms, the answer was given: Once, while in the forest, they found newborn fawns abandoned by their mothers. Moved by compassion, each son took a fawn and carried it on his shoulder, but the young deer died. Distressed, the brothers went to their father and confessed their unintentional act, seeking expiation. Saṃvarta explained that their lineage was marked by a tendency toward violence, and so, as a means of atonement, he instructed them to wear deer skins and live in the forest, practicing restraint for five years, after which they would be purified. The brothers accepted this penance, donned deer skins, and entered the forest, reciting the eternal Brahman without anxiety. After a year had passed, King Vīradhanvan came to the very spot where they dwelled. Seeing them at the foot of a tree, clad in deer skins and engaged in recitation, the king mistook them for deer and, with a single volley, killed them all. When he realized that he had slain Brahmins steadfast in their vows, the king was overcome with fear and grief. He hurried to the hermitage of Devarāta and confessed his sin, weeping in sorrow. The sage Devarāta consoled the king, assuring him that his sin could be removed. He spoke: “Just as the earth, called Sutala, once sank into the netherworld and was lifted up by Vishnu in the form of a boar, so too will you, weighed down by the sin of Brahmin-slaying, be rescued by Janardana himself.” The king, heartened, asked how he could win the Lord’s favor and be freed from misfortune. Devarāta explained the very vow of worship just described. The king performed it faithfully and enjoyed great pleasures in life. When his time came, he ascended to heaven in a radiant golden chariot, welcomed by Indra himself. As the king approached, Vishnu’s attendants reminded Indra and the guardians of the worlds that such divine company is reserved for those of great austerity. Thus, the king, by the merit of his vow, reached the highest realm, praised by the gods, dwelling in the world free from death and destruction. Such is the power of this worship: in this life, one gains fortune, longevity, health, and wealth, and, ultimately, the highest immortality. When the full observance is completed for a year, the devotee is granted the very abode of Nārāyaṇa, the supreme four-formed Lord—there can be no doubt. Recall, too, the wondrous forms of the Lord: as Keshava, he became a fish to rescue the Vedas; as the supporter of Mount Mandara, he took the form of a tortoise during the churning of the ocean; and, as the divine boar, he lifted the earth from the netherworld. These are the great Vaishnava forms, each a beacon of divine compassion and power.