Once, a boar, wounded by a spear, wandered into the hermitage of a great sage. The sage, uncertain of what to do, sat for a moment in deep thought. As he pondered, a realization dawned within him: his eyes searched among the moving beings before him, his tongue longed to speak, and his heart yearned for what had been set in motion. In that very place, the sage beheld a wondrous vision—before him stood the Lord of gods. Overwhelmed, the sage declared, “There is no greater boon on earth than this moment, O Lord, that I have seen you with my own eyes.” Filled with devotion, he asked for a second boon: “Let me attain liberation—may I be released from the cycle of birth and death.” Hearing this, the divine presence became invisible, yet lingered in that holy spot as he departed. The sage remained there, his purpose fulfilled, dwelling in that auspicious place for as long as he desired. When his time there was complete, he began to circumambulate the earth, journeying to sacred sites, performing holy rites—washing the feet of guests, sipping sanctified water, and giving cows in charity—before taking his seat in devotion. One day, as he sat, a humble disciple approached, palms joined in reverence. The sage spoke kindly to him: “My son, through your austerity you have succeeded; you have become one with Brahman, O virtuous one. Now, the time for your liberation, together with your very self, has come. Once you reach that place, there is no further birth—of this, there is no doubt.” Meditating deeply upon Lord Nārāyaṇa, both the sage and his disciple dissolved into the divine body, merging completely. Such is the power of this story that even one who merely hears it attains the state he desires. Now let me tell you of the greatness of the sesame-cow. That very Māyā, who emerged from the body of Brahmā, the one born from the unmanifest, herself became the goddess Nandā, intent on fulfilling the work of the gods. O Lord, explain to me the Vaiṣṇava meaning of this, for the goddess Gaṅgā, beloved of Śaṅkara, is known for the welfare of the world. Sometimes, something may be given; the all-knowing one knows his own place. Then, the great demon called Mahiṣa was slain by the divine. Or, that power of knowledge, embodied as ignorance, is Mahiṣa himself. In the case of form, it is told as a story; in the formless, it is held as one in the heart. Now, O goddess, listen as I speak of the destruction of the five great sins. If a person is afflicted in this life by poverty, disease, leprosy, or similar troubles, he will, through these rites, quickly attain wealth, long life, riches, sons, and happiness. Whoever beholds Nārāyaṇa, the Supreme Lord, in the prescribed manner—especially in the month of Kārtika, on the twelfth day of the bright fortnight, or during a solstice, or at the time of a lunar or solar eclipse—will have his sins destroyed and find satisfaction at once. Knowing that the auspicious time is near, one should fix his mind and heart upon it. For a year, unwavering devotion should be shown to the teacher, as to Lord Viṣṇu himself. By the teacher’s grace, the wise one crosses the ocean of worldly existence. Thus, the teacher is worshipped, standing before the disciple as Viṣṇu. With a tooth-cleaning stick from the milk-bearing tree and accompanied by mantra, the devotee proceeds. If he has seen dreams, he should recount them to the teacher. Having fasted on the eleventh day and bathed, he should go to the temple. The ground should be marked according to sacred signs and proper procedure; or, drawing an eight-petaled lotus, the wise one should display it. Following the order of syllables, the disciples, each holding flowers, are admitted. Then, the deity is worshipped first in the east, as prescribed, and likewise in the southeast and southwest, Nirriti is placed in her respective directions. Thus, through devotion, ritual, and the grace of the teacher and the Lord, liberation and fulfillment are attained.