With devotion and reverence, the worshipper begins the sacred rite. Facing west, he takes a handful of water and, while reciting the twelve-syllable mantra, utters a hymn of praise: “I honor the One who is thus established, the primeval being of endless forms, whose intentions never fail, the infinite.” At that very moment, he again takes water in his hands, utters “Namo Nārāyaṇa,” and recites another sacred mantra. Then, turning southward, he continues the worship, declaring: “We honor the wondrous sacrifice, the true and the right, the primal form, the very origin of time and all that arises from it.” Focusing his mind and restraining his senses, he becomes intent on the ritual, and with deep concentration, offers further praise: “We worship you, the drinker of Soma, whose eyes are the moon and the sun, whose gaze is as radiant as a hundred-petaled lotus.” This rite, it is instructed, should be performed at the three junctions of the day—dawn, noon, and dusk—following this very method. The teaching is revealed as the greatest of secrets, the supreme treasure among all yogas. It is not to be given to fools, slanderers, or those who are deceitful, and even at the time of death, this secret—spoken by Viṣṇu himself—is to be carefully guarded. Whoever recites these mantras daily, with unwavering resolve, for the duration of a kalpa, and performs the rites at the three sacred times as prescribed, attains the highest merit. Thus concludes the divine chapter of the Śrī Varāha Purāṇa detailing the procedure for the threefold daily mantra worship. Now, O Earth, listen to the teaching concerning the state beyond birth—the way by which one does not enter the womb again. He who performs great deeds without boasting, who acts according to My will with skill and compassion, who endures cold, heat, wind, rain, hunger, and thirst with patience; who remains devoted to his own wife and avoids the wives of others; who shares his wealth wisely and is ever affectionate toward the brāhmaṇas—such a person does not return to a lower birth, but attains My world. Further, he who is steadfast in My deeds, who maintains equanimity everywhere—regarding a clod of earth, a stone, and gold as equal—who never perceives harm from others, who refrains from wrongdoing, and whose resolve is firm and true; who approaches his own wife only at the proper time and solely for the sake of offspring—such men, O beautiful one, do not enter the womb again, but come to Me. The eternal dharma of these serene men, however, has been perceived differently by the wise: Shukra, Gautama, Shankha, Likhita, Agni, Vayu, Kubera, Shandilya, the ancestors, and even Svayambhu have all seen dharma in various ways. Each upholds his own understanding of righteousness, and thus, one who stands firm in his own path of dharma should not revile the righteous acts of others. He who remains steadfast in his own dharma does not enter the womb again, but comes to My world. By following this path, men cross over the ocean of worldly existence and rebirth. Those who are always helpful to themselves and are dear to the gods, guests, and teachers; who never so much as think of approaching a Brahmin woman; and who make no distinction among all their sons—such men are assured of liberation and My supreme abode.