Adhyaya 127: Description of the Brāhmaṇa Initiation Procedure (Dīkṣā-sūtra)

Verse 1

अथ ब्राह्मणदीक्षासूत्रवर्णनम्॥ सूत उवाच॥ एवं धर्मांस्ततः श्रुत्वा बहुमोक्षार्थकारणात्॥ प्रत्युवाच ततो भूमिर्लोकनाथं जनार्दनम्

Now, the description of the initiation rules (dīkṣā) for brāhmaṇas. Sūta said: Having thus heard the dharmas, which are a cause for many paths toward liberation, Bhūmi then replied to Janārdana, the Lord of the world.

Verse 2

अहो प्रभावः क्षेत्रस्य कथ्यमानोऽतिपुष्कलम्॥ अहं भारभराक्रान्ता लघुर्जातास्मि धावती

Ah, the power of the sacred region—when it is being described—is exceedingly abundant. I, weighed down by the burden of loads, have become light and swift in motion.

Verse 3

विमोहा च विशुद्धा च शृण्वानाहं त्विमां प्रभो॥ अहं लोकेषु विख्याता मुखात्तव विनिस्सृता

As I listen to this, O Lord, I become both freed from delusion and purified. I am renowned in the worlds, having issued forth from your mouth.

Verse 4

पुनः पृच्छामि ते देव संशयं धर्मसंहितम् ॥ येन धर्मविधानॆन दीक्षा प्राप्यते पुष्कला ॥

Again I ask you, O Deva, about a doubt concerning the compendium of dharma: by what prescribed ordinance of dharma is a full and well-established dīkṣā (initiation) obtained?

Verse 5

एतन्मे परमं गुह्यं परं कौतूहलं च मे ॥ धर्मसंग्रहणार्थाय तद्भवान्वक्तुमर्हसि ॥

This is to me a supreme secret and also my highest curiosity; for the sake of gathering and understanding dharma, you ought to explain it.

Verse 6

ततो महीवचः श्रुत्वा मेघदुन्दुभिनिःस्वनः ॥ वराहरूपी भगवान्प्रत्युवाच वसुन्धराम् ॥

Then, having heard Mahī’s words, the Blessed Lord in the form of Varāha—whose voice resounded like a cloud and a duṇḍubhi drum—replied to Vasundharā.

Verse 7

श्रीवराह उवाच ॥ शृणु तत्त्वेन मे देवि मम धर्मं सनातनम् ॥ देवा एतन्न जानन्ति ये च योगव्रते स्थिताः ॥

Śrī Varāha said: Hear from me, O Devī, in accordance with truth, my eternal dharma. Even the gods do not know it—nor those established in the observance of yogic vows.

Verse 8

एतं धर्मं वरारोहे माङ्गल्यं मुखनिःसृतम् ॥ अहमेको विजानामि मद्भक्ता ये जना भुवि ॥

This dharma, O fair-hipped one, is auspicious and has issued forth from the mouth. I alone know it—along with those people on earth who are devoted to me.

Verse 9

यच्च पृच्छसि मे भद्रे दीक्षां भागवतीं कथाम् ॥ तच्छृणुष्व वरारोहे कर्मसंसारमोक्षणम् ॥

And what you ask of me, O gentle lady—the account of the Bhāgavata dīkṣā—hear it, O fair-hipped one: it is a means of release from the cycle of worldly existence shaped by karma.

Verse 10

हरन्ति मनुजा येन गर्भसंसारसागरात् ॥ मयि शान्तं मनः कृत्वा तदुत्कृष्टं च सुन्दरि ॥

By this, people are carried across the ocean of transmigratory existence that begins with (re-)embodiment. Having made the mind peaceful in me—this is held to be the excellent method, O fair one.

Verse 11

अभिगच्छेद्गुरुं देवि शाधि शिष्योऽस्मि मां गुरो ॥ तदाज्ञां तु पुरस्कृत्य दीक्षाद्रव्याणथाहरेत् ॥

One should approach the teacher, O Goddess, saying, “Instruct me; I am your student, O Guru.” Then, placing the teacher’s command foremost, one should bring the materials for dīkṣā.

Verse 12

लाजा मधु कुशाश्चैव घृतं चामृतसन्निभम् ॥ गन्धं सुमनसो धूपं दीपं प्रापणकादिकम् ॥

Puffed rice (lājā), honey, and also kuśa grass; ghee resembling amṛta; fragrance, flowers, incense, a lamp, and offerings such as prāpaṇaka and the like.

Verse 13

कृष्णाजिनं च पालाशं दण्डं चैव कमण्डलुम् ॥ घटं वासः पादुके च शुक्लयज्ञोपवीतकम् ॥

And a black antelope skin, a staff of palāśa wood, and also a kamaṇḍalu (water-pot); a ghaṭa (vessel), cloth, sandals, and a white sacred thread (yajñopavīta).

Verse 14

यन्त्रिकामर्घपात्रं च चरुस्थालीं सदर्विकाम् ॥ तिलव्रीहियवांश्चैव विविधं च फलोदकम्

And (one should bring) a ritual implement, an arghya-vessel, a pot for cooking the caru-offering with its ladle; also sesame, rice, and barley, and various fruit-infused waters.

Verse 15

भक्ष्यभोज्यान्नपानं च कर्मण्यांश्चैव सञ्चयान् ॥ दीक्षिताः यदि भुञ्जन्ति मम कर्मपरायणाः

If the initiated—devoted to the prescribed observances—consume (only) edible items, cooked foods, grain, and drink, and the stored provisions meant for the rite…

Verse 16

यानि कानि च बीजानि रत्नानि विविधानि च ॥ काञ्चकादीनि सुश्रोणि तानि शीघ्रमुपाहरेत्

Whatever seeds there are, and various kinds of valuables, and items such as gold—O fair-hipped one—those he should quickly bring forward (as offerings).

Verse 17

एतान्येवोपहार्याणि गुरुमूले ततः परम् ॥ स्नात्वा मङ्गलसंयुक्तो दीक्षाकामश्च ब्राह्मणः

These alone are to be presented at the teacher’s place; thereafter, having bathed and being furnished with auspicious observances, the brāhmaṇa who desires initiation should proceed.

Verse 18

गुरोस्तु चरणौ गृहीत्वा ब्रूहि किं करवाणि ते ॥ ततस्तु गुर्वनुज्ञातो वेदिं कुर्याच्च पुष्कलाम्

Taking hold of the teacher’s feet, he should say, ‘What shall I do for you?’ Then, permitted by the teacher, he should construct a spacious altar.

Verse 19

प्रतिष्ठाप्य विधानॆन धान्योपरीदृढं नवम् ॥ जलेन पूरितं मन्त्रैः पुष्पपल्लवशोभितम्

Having duly installed it according to the prescribed procedure—new and firmly set upon grains—filled with water, accompanied by mantras, and adorned with flowers and fresh shoots.

Verse 20

तस्योपरि तिलैः पूर्णपात्रं स्थाप्य विधानतः ॥ पूजयेनमां गुरुं द्रव्यैः शिष्येणैवोपकल्पितैः

Upon that, according to procedure, he should place a vessel filled with sesame; and with materials prepared by the disciple himself, he should worship me—the guru.

Verse 21

तत्रार्चनविधिं कृत्वा गुरुधर्मविनिश्चयः ॥ पूर्वोक्तानि च द्रव्याणि वेदिमध्यमुपाहरेत्

Having there performed the procedure of worship, and having ascertained the duties owed to the guru, he should bring the previously stated materials into the middle of the altar.

Verse 22

चतुरः कलशान्दद्याच्चतुष्पार्श्वेषु सुन्दरि ॥ वारिपूर्णान्द्विजाञ्छुद्धान्सहकारविभूषितान्

He should place four water-filled jars on the four sides, O fair one—pure jars for the twice-born—adorned with mango leaves.

Verse 23

सर्वतः शुक्लसूत्रेण वेष्टयेत तथानघे ॥ पूर्णपात्राणि चत्वारि चतुष्पार्श्वेषु स्थापयेत्

On all sides he should encircle the arrangement with a white thread, O blameless one; and he should place four filled vessels on the four sides.

Verse 24

एवं मन्त्रं ततः कृत्वा दद्याद्दीक्षाप्रयोजकः ॥ स च मन्त्रो यथान्यायं येन वा तुष्यते गुरुः

Thus, having prepared the mantra, the officiant who bestows dīkṣā should confer it. That mantra should accord with proper procedure—or else be such as pleases the Guru.

Verse 25

यथान्यायं च सङ्गृह्य गुरुकर्मविनिश्चितः ॥ प्रपद्यावसथं विष्णोर्दीक्षाणां परिकाङ्क्षिणः

Having duly gathered what is required in accordance with procedure, and being resolved regarding one’s duties toward the Guru, those who seek dīkṣā should approach the dwelling (sanctuary) of Viṣṇu.

Verse 26

उपस्पृश्य यथान्यायं भूत्वा पूर्वमुखस्ततः ॥ सर्वांस्तु श्रावयेच्छिष्यान्दीक्षाणार्थं न संशयः

After performing the prescribed purification by touching water (upaspṛśya) according to rule, and then facing east, he should have all the disciples listen for the sake of dīkṣā—without doubt.

Verse 27

यस्तु भागवतांदृष्ट्वा स्वयं भागवतः शुचिः ॥ अभ्युत्थानं न कुर्वीत तेनाहं तु विहिंसितः

But whoever—though himself a pure bhāgavata—on seeing bhāgavatas does not rise in reverent greeting, by him I am truly affronted; the sacred order is violated.

Verse 28

भार्यां प्रियसखीं यस्तु साध्वीं हिंसति निर्घृणः ॥ न तेन तां प्राप्नुवन्ति हिंसका दुष्टयोनिजाः

Whoever, being pitiless, harms his wife—his beloved companion and a virtuous woman (sādhvī)—does not attain the true good bound up with that relationship; the violent are reborn into degraded wombs and conditions.

Verse 29

ब्रह्मघ्नश्च कृतघ्नश्च गोग्नश्च कृतपातकाः ॥ एताञ्छिष्यान् विवर्जेत उक्ता ये चान्यपातकाः

One should exclude such disciples: a slayer of a brāhmaṇa, an ungrateful person who harms a benefactor, a killer of cattle, and those who have committed grave sins; likewise the other sinners already described.

Verse 30

बिल्ववृक्षोदुम्बरौ च तथा चान्ये कदाचन ॥ कर्मण्याश्चैव ये वृक्षा न च्छेत्तव्याः कदाचन

The bilva tree and the udumbara, and likewise other trees at times—especially those connected with rites—are not to be cut at any time.

Verse 31

यदीच्छेत्परमां सिद्धिं मोक्षधर्मं सनातनम् ॥ भक्ष्याभक्ष्यं च तं शिष्यं वेदितव्यं तदन्तरे

If one desires the highest attainment—the eternal discipline of liberation—then, in that regard, the disciple is to be informed of what is fit to eat and what is unfit.

Verse 32

करीरस्य वधः शस्तः फलान्यौदुम्बरस्य च ॥ सद्योभक्षा भवत्तेन अभक्ष्या पूतिवासिका

The cutting (harvesting) of karīra is approved, and so too the fruits of the udumbara. By that rule, they become food that may be eaten immediately; but pūtivāsikā is not to be eaten.

Verse 33

न भक्षणीयं वाराहं मांसं मत्स्याश्च सर्वशः ॥ अभक्ष्या ब्राह्मणैरेते दीक्षितैश्च न संशयः

Boar-meat is not to be eaten, and fish in every form as well. These are not fit to be eaten by brāhmaṇas and by the initiated (dīkṣitas), without doubt.

Verse 34

परिवादं न कुर्वीत न हिंसां वा कदाचन ॥ पैशुन्यं न च कर्त्तव्यं स्तैन्यं वापि कदाचन ॥

One should not engage in slander, nor commit violence at any time. One should not practice malicious tale-bearing, nor theft, at any time.

Verse 35

अतिथिं चागतं दृष्ट्वा दूराध्वानं गतं क्वचित् ॥ संविभागस्तु कर्त्तव्यो येन केनापि पुत्रक ॥

Having seen a guest who has arrived, one who has traveled a long road from somewhere, one should provide a share (of food or resources) by whatever means possible, dear child.

Verse 36

गुरुपत्नी राजपत्नी ब्राह्मणस्त्री कदाचन ॥ मनसापि न गन्तव्या एवं विष्णुः प्रभाषते ॥

The wife of one’s teacher, the wife of a king, and the wife of a brāhmaṇa—one should not approach them even in thought, at any time; thus Viṣṇu declares.

Verse 37

दृष्ट्वा परस्य भाग्यानि आत्मनो व्यसनं तथा ॥ तत्र मन्युर्न कर्त्तव्यं एवं धर्मः सनातनः ॥

Seeing another’s fortunes and likewise one’s own misfortune, one should not cultivate anger in that situation; thus is the perennial principle of dharma.

Verse 38

एवं ततः श्रावयीत दीक्षाकामं वसुन्धरे ॥ छत्रं चोपानहं चैव मनसा चोपकल्पयेत् ॥

Then, in this manner, one should have the desire-for-initiation (the candidate) recite/declare the formula, O Vasundharā; and one should also mentally prepare an umbrella and footwear.

Verse 39

द्वे द्वे औदुम्बरस्य पत्रे वेदिमध्ये तु स्थापयेत् ॥ क्षुरं चैव वरारोहे जलपूर्णं च भाजनम् ॥

One should place two and two leaves of the udumbara tree in the middle of the vedi (altar); and also, O fair-hipped one, a razor and a vessel filled with water.

Verse 40

ममावाहनपूर्वं तु मन्त्रेण विधिनार्चयेत् ॥ मन्त्रः— ॐ सप्त सागराश्च सप्तद्वीपानि सप्त पर्वताश्च दश स्वर्गसहस्राश्च समस्ताश्च नमोऽस्तु सर्वास्ते हृदये वसन्ति ॥ यश्चैतद्वर्षति पुनरुन्नमति ॥

After first invoking me, one should worship according to rule with a mantra. The mantra says: “Oṃ—homage to the seven oceans, the seven continents, the seven mountains, and to the whole, including the ten thousand heavens; all of them dwell in the heart.” And: “whoever causes this to rain, rises again.”

Verse 41

ॐ भगवन् वासुदेव ममैतत्साराय युक्तं वराहरूपसृष्टेन पृथिव्यां तु मन्त्रानुस्मरणं च आज्ञापयानुभावनास्माकमाज्ञप्तमनुचिन्तयित्वा भगवन्नागच्छ दीक्षाकामविप्रस्त्वत्प्रसादात्तु दीक्षति ॥

Oṃ. O Blessed Vāsudeva, command the recollection of the mantra upon this earth created through the Varāha (Boar) form, for the accomplishment of this rite of mine. Having reflected upon what has been enjoined upon us, O Lord, come: by your grace the brāhmaṇa who desires dīkṣā is initiated.

Verse 42

एतन्मन्त्रं उदाहृत्य शिरसा जानुभ्यामवनीं गतेन भवितव्यम् ॥

Having uttered this mantra, one should assume a posture of reverence—going down to the ground with head and knees, that is, prostrating.

Verse 43

ॐ स्वागतम् स्वागत्वानिति ॥

Oṃ—“Welcome, welcome indeed,” thus it is said.

Verse 44

तत एतेन मन्त्रेण आनयित्वा वसुन्धरे ॥ अर्घ्यं पाद्यं च दातव्यं मन्त्रेण विधिनिश्चयात् ॥

Then, O Vasundharā, having invoked (the rite) with this mantra, one should offer arghya (a respectful water-offering) and pādya (water for the feet), in accordance with the rite as determined by the mantra.

Verse 45

मन्त्रः— अकृतघ्ने देवानसुराकृतघ्नरुद्रेण ब्राह्मणाय च लब्धं सर्वमिमां भगवतेऽस्तु दत्तं प्रतिगृह्णीष्व च लोकनाथ ॥

Mantra: “O one who does not neglect benefaction (who is not ungrateful); what has been obtained by the brāhmaṇa through Rudra, the slayer of devas and asuras—let all of this be offered to the Blessed Lord. Accept (it), O Lokanātha.”

Verse 46

मन्त्रः— एवं वरुणः पातु शिष्य ते वपतः शिरः ॥ जलेन विष्णुयुक्तेन दीक्षा संसारमोक्षणम् ॥

Mantra: “Thus may Varuṇa protect your head, O disciple, as it is shaved. With water conjoined with Viṣṇu (that is, Viṣṇu-sanctified water), initiation becomes a means for release from worldly bondage.”

Verse 47

एकस्य कलशं दद्यात्कर्मकारस्य सुन्दरी ॥ निष्कलं तु शिरः कृत्वा शोणितेन विवर्जितम् ॥

O fair one, one should give a single kalaśa (water-pot) to the ritual worker; and having made the head completely shaved, it should be free from blood.

Verse 48

पुनः स्नानं ततः कृत्वा शीघ्रमेव न संशयः ॥ एतस्य विधिवत्कृत्वा दीक्षाकामस्य सुन्दरी ॥

Then, having bathed again, quickly indeed—without doubt—, O fair one, having performed this according to rule, (it is) for the one who desires initiation (dīkṣā).

Verse 49

दत्त्वा संसारमोक्षाय सर्वकामविनिश्चितः ॥ जानुभ्यामवनीं गत्वा इमं मन्त्रमुदीरयेत् ॥

Having given the offering for release from worldly bondage—resolute in all aims—going down to the ground on both knees, one should recite this mantra.

Verse 50

मन्त्रः— ॐ वेदाम्यहं भागवतांश्च सर्वान् सुदीक्षिताः ये गुरवश्च सर्वे ॥ विष्णुप्रसादेन च लब्धदीक्षा मम प्रसीदन्तु नमामि सर्वान् ॥

Mantra: “Oṃ. I acknowledge all the Lord’s devotees, and all the gurus who are well-initiated. Having obtained initiation through Viṣṇu’s grace, may they be gracious toward me; I bow to them all.”

Verse 51

नत्वा तु भगवद्भक्तान् प्रज्वाल्य च हुताशनम् ॥ घृतेन मधुमिश्रेण लाजाकृष्णतिलैस्तथा ॥

Having bowed to the devotees of the Lord and kindled the sacred fire, one should offer with ghee mixed with honey, and likewise with parched grains and black sesame seeds.

Verse 52

सप्तवारांस्ततो दत्त्वा विंशतिं च तिलोदनम् ॥ जानुभ्यामवनीं गत्वा इमं मन्त्रमुदाहरेत् ॥

Then, having made the offering seven times, and also twenty offerings of sesame-rice, going down to the ground on both knees, one should pronounce this mantra.

Verse 53

मन्त्रः— अश्विनौ दिशः सोमसूर्यौ साक्षिमात्रं वयं प्रसन्नाः शृण्वन्तु मे सत्यवाक्यं वदामि ॥

Mantra: “May the Aśvins, the directions, and Soma and Sūrya—as witnesses—hear me. We are serene; I speak a truthful statement.”

Verse 54

सत्येन धार्यते भूमिर्भूमिः सत्येन तिष्ठति ॥ सत्येन गच्छते सूर्यो वायुः सत्येन वाति च ॥

By truth the earth is upheld; by truth the earth stands firm. By truth the sun proceeds, and by truth the wind also blows.

Verse 55

तिस्रः प्रदक्षिणाः कृत्वा देवं भागवतं गुरुम् ॥ गुरुपादौ तु संगृह्य इमं मन्त्रमुदीरयेत् ॥

Having performed three pradakṣiṇā (circumambulations) around the guru—revered as a bhāgavata, devoted to the Lord—one should then grasp the guru’s feet and recite this mantra.

Verse 56

मन्त्रः — गुरुदेवप्रसादेन लब्धा दीक्षा यदृच्छया ॥ यच्चैवापकृतं किञ्चिद्गुरुर्मर्षयतां मम ॥

Mantra: “Through the grace of the Gurudeva and the Lord, initiation (dīkṣā) has been obtained by good fortune. And whatever slight wrongdoing has been done, may the guru forgive it for me.”

Verse 57

एवं प्रसादयित्वा तु शिष्यो मन्त्रेण सुन्दरी ॥ वेदिमध्ये स्थापयित्वा भूत्वा पूर्वमुखस्ततः ॥

Thus, having propitiated (the guru) with the mantra, the disciple—O fair one—should place (what is to be placed) in the middle of the vedi (altar), and then, facing east, proceed.

Verse 58

शिष्यमेव यतो दृष्ट्वा गृहीत्वा च कमण्डलुम् ॥ शुक्लयज्ञोपवीतं च इमं मन्त्रमुदाहरेत् ॥

Then, having looked upon the disciple, and taking up the kamaṇḍalu (water-pot) and the white yajñopavīta (sacred thread), one should pronounce this mantra.

Verse 59

मन्त्रः — विष्णुप्रसादेन गतोऽसि सिद्धिं प्राप्ता च दीक्षा सकमण्डलुश्च ॥ गृहीत्वा तु कराभ्यां युक्तोऽसि कर्मणा क्रियायां चैव ॥

Mantra: “By the grace of Viṣṇu you have attained success; you have received dīkṣā, together with the kamandalu. Taking it with both hands, you are now fit for rite and practice—indeed, for action and performance.”

Verse 60

ततो मुखपदं कृत्वा दीक्षितो गुरुणा तथा ॥ सर्वप्रदक्षिणं कृत्वा इमं मन्त्रमुदाहरेत् ॥

Then, having performed the mukha-pada rite and having been duly initiated by the guru, one should make the full pradakṣiṇā (circumambulation) and utter this mantra.

Verse 61

अधोऽधो भूत्वा यद्यहं भ्राम्यल्लब्धो गुरुर्विष्णुदीक्षा च लब्धा ॥ तव प्रसादाच्च गुरो यथा च ॥

“Even if, becoming ever more humble, I had wandered, still I have obtained a guru and have obtained Viṣṇu’s dīkṣā—through your favor, O guru, just as it is.”

Verse 62

एतेन मन्त्रेण मुखपदं कारयेत् ॥ शौचसेके वै कुर्याद्देवान्तन्तुवाससम् ॥

By this mantra one should have the mukha-pada performed. At the washing and purification, one should properly prepare and secure the garment to its end.

Verse 63

एवं वै वास आदत्ते गृह्ण वत्स कमण्डलुम् ॥ इमं लोकेषु विख्यातं शोधनं सर्वकर्मसु ॥

Thus indeed he takes up the garment. “Take, dear child, the kamandalu; this purification is renowned in the worlds for all rites.”

Verse 64

मधुपर्कं गृहीत्वा च त्विमं मन्त्रं उदीरयेत् ॥ मन्त्रः—गृहाण मधुपर्कं च प्रार्थकाय विशोधनम् ॥

Having taken the madhuparka offering, one should recite this mantra: “Accept the madhuparka; it is a purification for the petitioner.”

Verse 65

ततो गृहीत्वा चरणौ गुरोर्यत्नात्सुतोषयेत् ॥ शिरसा चाञ्जलिं कृत्वा मनश्चैव सुसंयतम् ॥ गुरूपदिष्टं सन्धार्य इमं मन्त्रं उदीरयेत् ॥

Then, taking hold of the teacher’s feet, one should respectfully please him with care; placing the head in reverence and forming the añjali gesture, with the mind well-restrained, and bearing in mind what the guru has instructed, one should recite this mantra.

Verse 66

मन्त्रः—शृण्वन्तु मे भागवतास्तु सर्वे गुरुश्च मे सर्वकामक्षयं चकार ॥ अहं शिष्यो दासभूतस्तथैव देवसमो गुरुश्च मे तथोपपन्नम् ॥

Mantra: “Let all the devotees hear me: my guru has brought about the cessation of all desires (for me). I am a disciple, indeed in the condition of a servant; and my guru is, as it were, comparable to a god—so it is fitting.”

Verse 67

एषागमे ब्राह्मणस्य दीक्षा भूमे ह्युदाहृता ॥ त्रयाणामथ वर्णानां मम दीक्षाविधीञ्छृणु ॥

In this teaching, O Earth, the initiation (dīkṣā) of a brāhmaṇa has been stated. Now hear from me the procedures of initiation for the other three social classes (varṇas).

Verse 68

एतेनैव विधानेन दीक्षयेत वसुन्धरे ॥ उभौ च प्राप्नुताṃ सिद्धिमाचार्यः शिष्य एव च ॥

By this very procedure, O Vasundharā, one should confer initiation; and both—the teacher and the disciple—may attain success (siddhi).

Verse 69

मयोक्तां लभते कश्चिद्दीक्षां चैव सुखावहाम् ॥ चातुर्वर्ण्यविधानेन तां दीक्षां शृणु सुन्दरि ॥

Someone obtains the dīkṣā as I have spoken—an initiation that brings well-being. Hear, O fair one, that dīkṣā as set forth according to the arrangement of the four varṇas (cāturvarṇya).

Verse 70

ब्राह्मणो दीक्षमाणस्तु चतुरस्रां तु षोडशहस्तां कृत्वा तत्र च कलशोपरी युञ्जेत् ॥

A brāhmaṇa who is to be initiated should prepare a square ritual space of sixteen hastas, and there arrange the rite in connection with the kalaśa (ritual pot).

Verse 71

कन्यां दत्त्वा पुनस्तांस्तु कर्मणा नोपपादयेत् ॥ अष्टौ पितृगणास्तेन हिंसिता नात्र संशयः ॥

Having given a maiden in marriage, one should not thereafter undo that arrangement through ritual acts; by doing so, eight groups of ancestors are harmed—of this there is no doubt.

Verse 72

कनकादीनि रत्नानि यौवनस्था च कामिनी ॥ तत्र चित्तं न कर्तव्यमेवं विष्णुः प्रभाषते ॥

Gold and other riches, jewels, and a young woman filled with desire—one should not fasten the mind upon these; thus Viṣṇu is declared to speak.

Verse 73

एवं भूमे ततो दत्त्वा अर्घ्यं पाद्यं च कर्मणा ॥ क्षुरं गृहीत्वा यथान्यायमिमं मन्त्रं उदीरयेत् ॥

Thus, O Earth, having then offered arghya and pādya in the proper ritual manner, taking the razor, one should recite this mantra according to the correct rule.

Verse 74

एवं सत्यं ततः कृत्वा ब्राह्मणा वीक्षणं पुनः॥ गुरुम् प्रसादयत्तत्र मन्त्रेण विधिनार्च्चयन्॥

Thus, having performed the truthful observance, the brāhmaṇas again undertook the inspection; and there, worshipping according to rule with a mantra, he sought to please the teacher (guru).

Verse 75

मन्त्रः—गृह्णीष्व गन्धपात्राणि सर्वगन्धं सुखोचितम्॥ सर्ववैष्णवकं शुद्धं सर्वसंसारमोक्षणम्॥

Mantra: “Take up the vessels of fragrance—every fragrance suited for well-being; wholly Vaiṣṇava, pure, and a means for release from all worldly bondage.”