You are the sun, the very force that turns the ages, the ascetic and the greatest of ascetics. Among serpents, you are Ananta, and among snakes, you are Takṣaka. Within homes, you are the playful energy, the household deities that dwell in every abode. You are the very body of lightning, and among all things radiant, your brilliance surpasses all. You are faith itself, O Lord of the gods, Mādhava, the remover of all faults. You are Garuḍa, the mighty bearer of the great-souled, the ultimate refuge for all. You are victory and triumph, the household gods that protect every dwelling. You are Bhaga, the very sign of poison, the supreme one, the embodiment of the highest self. O Lord of the worlds, you alone are worthy to rescue me, who am sunk in distress. Whoever, steadfast in their vow, recites this hymn to Keśava—such a person, if sonless, will obtain a son; if poor, will gain wealth. This hymn to the great-souled Mādhava should be recited at both twilights. Even if recited letter by letter, it will surely yield the intended result. Thus ends the one hundred thirteenth chapter, named 'The Hymn to Viṣṇu,' in the glorious Varāha Purāṇa. Then, as the blessed Varāha incarnation, the Lord was praised by the sages, skilled in sacred mantras. Thereafter, Mādhava entered into divine and proper meditation. Out of devotion and love, O goddess, you have remained steadfast. For your sake, I will support you, along with your mountains, forests, and groves. Thus comforting the Earth, Mādhava revealed his immense form—six thousand in height and three thousand in breadth. With his left tusk, he seized the earth and lifted her up. Some trees, clinging to her, fell, while others remained attached by their roots. She, radiant like the pure light of the moon, rested at the mouth of the great Boar. As he bore her—the earth along with the oceans—within her lay the measure of time and the divisions of the ages. Then, from the earth, the imperishable Lord Viṣṇu, the blessed God, arose. The Earth, in the form of a cow, praised him—the ancient, supreme, and imperishable one—and asked, “O God, what is the nature of support, and what is its proper use? What is the nature of evening twilight, and what is it when it is half-external? What should be done in the establishment, invocation, and dismissal? How should water for washing the feet be received, and what are the acts of bathing and anointing? What is prescribed regarding the seat and the bed, and what other acts are to be performed? What merit arises at the evening and morning twilights? What acts are to be performed in spring, and what should be done in summer? Which flowers and fruits are to be enjoyed there? By what act does the enjoyer reach the Mādhava period? What is the measure for the image, and what is the proper way of its installation? How does he accept yellow, white, or red garments? With which substances is the madhuparka offering to be made? To which worlds do those go who partake of madhuparka?” Thus, the Earth humbly questioned the Lord, seeking to understand the proper ways of worship, offerings, and the merits that arise from them.