Adhyaya 128: Rites for the comb, collyrium, and mirror; initiations for the four social orders; and the Gaṇāntikā vow/insignia

Verse 1

अथ कङ्कटाञ्जनदर्पणम्॥ श्रीवराह उवाच॥ क्षत्रियस्य प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे॥ त्यक्त्वा प्रहरणान्सर्वान्यत्किञ्चित्पूर्वशिक्षितम्॥

Now (begins) the section called “Kaṅkatāñjanadarpaṇa.” Śrī Varāha said: “I shall explain the (procedure) for a kṣatriya; listen, O Vasundharā. Having set aside all weapons and whatever was formerly trained (as martial discipline)…”

Verse 2

पूर्वमन्त्रेण मे भूमे तस्य दीक्षां च कारयेत्॥ मया च पूर्वमुक्तानि यानि संसारकाणि च॥

“With the earlier mantra, O Bhūmi, one should have his dīkṣā (initiation) performed; and he should also put into practice those instructions concerning worldly life that were previously stated by me.”

Verse 3

तानि सर्वाणि चानीय एकं वर्ज्यं यशस्विनि॥ न दद्यत्कृष्णसारस्य चर्म तत्र कदाचन॥

“Having brought all those items, with one exception, O illustrious one: one should never give (or use) there the hide of a kṛṣṇasāra (blackbuck).”

Verse 4

पालाशं दण्डकाष्ठं च दीक्षायां न तु कारयेत्॥ छागस्य चैव कृष्णस्य चर्म तत्र प्रदापयेत्॥

At the initiation one should not have a staff made of palāśa wood. There, however, one should provide the hide of a goat, and also the hide of a black (animal).

Verse 5

अश्वत्थं दण्डकाष्ठं तु दीक्षायां तदनन्तरम्॥ कृत्वा द्वादशहस्तां तु वेदिं तत्रोपलेपयेत्॥

Then, for the initiation, one should use a staff of aśvattha wood. Having made there an altar (vedi) of twelve cubits, one should plaster/smear it as prescribed.

Verse 6

सर्वं ममोक्तं कर्त्तव्यं यच्च मे पूर्वभाषितम्॥ एवं क्षत्रियदीक्षायां सर्वं सम्पाद्य यत्नतः॥

Everything stated by me, and whatever I previously declared, is to be carried out. Thus, in the kṣatriya’s initiation, having prepared everything with effort…

Verse 7

चरणौ मम संगृह्य इमं मन्त्रमुदाहरेत्॥

Having clasped my feet, he should recite this mantra.

Verse 8

मन्त्रः—त्यक्तानि विष्णो शस्त्राणि त्यक्तं सर्वं क्षत्रियकर्म सर्वम्॥ त्यक्त्वा देवं विष्णुं प्रपन्नोऽथ संसाराद्वै जन्मनां तारयस्व॥

Mantra: “O Viṣṇu, the weapons have been set aside; all kṣatriya duties have been relinquished. Renouncing every other reliance and taking refuge in the god Viṣṇu, now indeed deliver me from saṃsāra, from the cycle of births.”

Verse 9

एवं ततो वचश्चोक्त्वा क्षत्रियो मम पार्श्वतः ॥ उभौ च चरणौ गृहीय इमं मन्त्रमुदीरयेत्

Having spoken these words, the Kṣatriya, standing at my side, should take hold of both my feet and then recite this mantra.

Verse 10

तत एवं वचो ब्रूते सर्वं चैवात्र पूजयेत् ॥ विविधैर्गन्धपत्रैश्च धूपैश्चैव यथोदितम्

Then, after speaking such words, one should perform the complete worship there, using various fragrant substances and leaves, and with incense as previously prescribed.

Verse 11

यथोक्तेनैव तान्भूमे भोजयेत् तदनन्तरम् ॥ शुद्धान्भागवतांश्चैव एवमेतन्न संशयः

Immediately after that, O Earth, he should feed them exactly as prescribed—namely, the purified devotees of the Lord; thus it is, without doubt.

Verse 12

एषा वै क्षत्रिये दीक्षा देवि संसारमोक्षणम् ॥ मत्प्रसादेन कर्तव्यं यदीच्छेत्सिद्धिमुत्तमाम्

This, indeed, is the Kṣatriya’s initiation, O Goddess—(a means) for release from worldly existence. It is to be undertaken through my favor, if one desires the highest attainment.

Verse 13

वैश्यस्य चैव वक्ष्यामि शृणु तत्त्वेन सुन्दरि ॥ दीक्षा च यादृशी तस्य यथा भवति सुन्दरि

And now I shall explain the Vaiśya’s procedure; listen attentively, O fair one, in accordance with the truth—what kind of initiation is his, and how it is performed, O fair one.

Verse 14

त्यक्त्वा तु वैश्यकर्माणि मम कर्मपरायणः ॥ यथा च लभते सिद्धिं तृतीया वर्णसंस्थितिः

Having set aside the occupational duties of the Vaiśya and becoming devoted to my prescribed observance, I shall explain how the third varṇa-status attains success and accomplishment in this discipline.

Verse 15

सर्वं तत्र समानीय यन्मया पूर्वभाषितम् ॥ दशहस्तां ततः कृत्वा वेदिं वेदविचेतितः

Having assembled there everything that I previously declared, the knower of the Veda should then construct a vedi, a ritual altar, measuring ten hastas.

Verse 16

लेपयेद्गोमयेनादौ पूर्वन्यायेन तत्र वै ॥ चर्मणापि तु छागस्य स्वगात्रं परिवेष्टयेत्

At the outset, one should plaster (the place or altar) there with cow-dung according to the earlier rule; and one should also wrap one’s own body with a goat-skin.

Verse 17

उदुम्बरं दन्तकाष्ठं गृहीत्वा दक्षिणे करे ॥ शुद्धभागवतानां च कृत्वा त्रिः परिवर्त्तनम्

Taking an udumbara tooth-stick (dantakāṣṭha) in the right hand, and having made three rightward circumambulations (pradakṣiṇa) of the purified devotees of the Lord, he should proceed further in the rite.

Verse 18

जानुभ्यामवनिङ्गत्वा इमं मन्त्रमुदीरयेत्

Having gone down to the ground upon the knees, one should recite this mantra.

Verse 19

मामेवं सोऽपि चोक्त्वा वै मम कर्मप्रसादवान् ॥ गुरोश्च चरणौ गृही इमं मन्त्रं मुदाहरेत् ॥

Having thus spoken to me, he too—favoured by the merit of service performed for me—should take hold of the teacher’s feet and then recite this mantra.

Verse 20

त्यक्त्वा वै कृषिगोरक्षावाणिज्यक्रयविक्रयम् ॥ लब्धा च त्वत्प्रसादेन विष्णुदीक्षा मयाऽधुना ॥

Having indeed set aside agriculture, cattle-tending, trade, buying and selling, I have now obtained Vaiṣṇava initiation through your favour.

Verse 21

देवाभिवादनं कृत्वा पुरो भागवतेषु च ॥ पश्चात्तु भोजनं दद्यादपराधबहिष्कृतम् ॥

After offering salutations to the deity, and first showing due regard among the devotees of the Lord, one should then give food—excluding what is tainted by wrongdoing or offence.

Verse 22

एवं दीक्षा तु वैश्यानां मम मार्गानुसारिणाम् ॥ येन मुच्यन्ति सुश्रोणि घोरसंसारसागरात् ॥

Thus is the initiation for vaiśyas who follow my path; by it, O fair-hipped one, they are released from the dreadful ocean of worldly existence.

Verse 23

शूद्रस्यापि प्रवक्ष्यामि मद्भक्तस्य वराङ्गने ॥ यस्तु दीक्षां समासाद्य मुच्यते सर्वकिल्बिषैः ॥

I shall also describe the initiation for a śūdra devoted to me, O noble-limbed lady; having obtained initiation, he is freed from all faults and transgressions.

Verse 24

सर्वसंस्कारद्रव्याणि मया पूर्वोदितानि च ॥ दीक्षाकामस्य शूद्रस्य शीघ्रं तानि प्रकल्पयेत् ॥

All the materials for the rites, as previously stated by me, should be promptly prepared for the śūdra who desires dīkṣā (initiation).

Verse 25

अष्टहस्तां ततो देवि संलिप्य नीयतां ततः ॥ चर्म नीलस्य छागस्य कल्पयेच्छूद्रयोनये ॥

Then, O Goddess, having smeared and purified the prepared space or implement, it should be brought forth thereafter; and for one of śūdra status, a hide of a dark-coloured goat should be arranged.

Verse 26

दण्डं च वैष्णवं दद्यात् नीलं वस्त्रं च तस्य वै ॥ एवं गृहीत्वा शूद्रोऽपि दीक्षायाः कारणं परम् ॥

One should give him a Vaiṣṇava staff and indeed a dark-coloured garment; thus, even a śūdra, having taken these, becomes fully qualified as a proper basis for dīkṣā (initiation).

Verse 27

विमुक्तः सर्वपापेभ्यो लब्धसंज्ञो गतस्पृहः ॥ उभौ तौ चरणौ गृही गुरोर्वै तदनन्तरम् ॥

Freed from all wrongdoing, having received the initiatory designation and become without craving, he should immediately thereafter grasp both feet of the guru.

Verse 28

गुरोः प्रसादनार्थाय इमं मन्त्रं मुदाहरेत् ॥

For the purpose of pleasing the teacher (guru), one should recite this mantra.

Verse 29

मन्त्रः—विष्णुप्रसादे गुह्यं प्रसन्नात्पूर्ववच्च लब्धा चैव संसारमोक्षणाय करोमि कर्म प्रसीद

Mantra: “By Viṣṇu’s grace, this secret teaching has been obtained, as before, from the gracious One. For release from worldly bondage, I perform this rite—be pleased.”

Verse 30

एतन्मन्त्रं समुच्चार्य कुर्यात्तत्र प्रदक्षिणम् ॥ चतुरश्च यथान्यायं पुनश्चैवाभिवादयेत् ॥

Having recited this mantra, one should perform circumambulation there—four times in accordance with proper procedure—and then again offer respectful salutations.

Verse 31

अनन्तरं ततः कुर्याद्गन्धमाल्येन चार्चनम् ॥ भोजयेच्च यथान्यायमपराधविवर्जितः

After that, one should perform worship with fragrance and garlands; and one should provide food in accordance with proper procedure, free from ritual offences.

Verse 32

दीक्षा एषा च शूद्राणामुपचारश्च ईदृशः ॥ चतुर्णामपि वर्णानां दुःखसंसारमोक्षणम्

This is also a dīkṣā for Śūdras, and the observance is of this kind; it is presented as a means of release from the painful cycle of saṃsāra for all four varṇas.

Verse 33

अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥ चतुर्णामपि वर्णानां यथा छत्रं प्रदीयते

And I shall tell you something further; listen, O Vasundharā: how an umbrella (as a gift or insignia) is to be given for all four varṇas.

Verse 34

ब्राह्मणे पाण्डुरं छत्रं क्षत्रिये रक्तमेव च ॥ वैश्याय पीतं वै दद्याद्नीलं शूद्राय दापयेत्

For a Brāhmaṇa, one should give a pale or white parasol; for a Kṣatriya, a red one; for a Vaiśya, one should indeed give a yellow one; and for a Śūdra, one should have a blue one given.

Verse 35

सूत उवाच ॥ चातुर्वर्ण्यस्य श्रुत्वा वै सा मही संहितव्रता ॥ वराहं पुनरप्याह नत्वा सा धरणी तदा

Sūta said: Having heard the account concerning the four varṇas, the Earth—observant of a disciplined vow—addressed Varāha once again; then Dharaṇī bowed and spoke.

Verse 36

ततो महीवचः श्रुत्वा मेघदुन्दुभिनिःस्वनः ॥ वराहरूपी भगवानुवाच स महाद्युतिः

Then, having heard the words of the Earth, the resounding one—like a cloud and kettle-drum—spoke: the Lord in the form of Varāha, radiant with great splendor.

Verse 37

श्रीवराह उवाच ॥ शृणु तत्त्वेन कल्याणि यन्मां त्वं परिपृच्छसि ॥ सर्वत्र चिन्तनीयोऽहं गुह्यमेव गणान्तिकम्

Śrī Varāha said: Listen in accordance with the truth, O auspicious one, to what you ask me. I am to be contemplated everywhere; yet I am indeed secret, near to the inner circle.

Verse 38

नारायणवचः श्रुत्वा धरणी शंसितव्रता ॥ हृष्टतुष्टमनास्तत्र श्रुत्वा तच्च महौजसम्

Having heard the words of Nārāyaṇa, Dharaṇī—praised for her vow—became joyful and satisfied in mind there, having heard that discourse of great vigor and majesty.

Verse 39

शुचिर्भागवतश्रेष्ठा तव कर्मणि नित्यशः ॥ ततः कमलपत्राक्षी भक्ता भक्तेषु वत्सला

“She is pure, the foremost among devotees, ever steadfast in your service. Then that lotus‑petalled‑eyed one—devoted and affectionate toward devotees—continued (in word or deed).”

Verse 40

कराभ्यामञ्जलिं कृत्वा नारायणमथाब्रवीत्

Forming the añjali—hands joined in reverence—with both hands, she then addressed Nārāyaṇa.

Verse 41

धरण्युवाच ॥ त्वद्भक्तेन महाभाग विधिना दीक्षितेन च ॥ तव चिन्तापरेणात्र किं कर्त्तव्यं च माधव

Dharāṇī said: “O Fortunate One, by your devotee—duly initiated according to proper procedure and here intent on contemplation of you—what should be done, O Mādhava?”

Verse 42

केन चिन्तयितव्यस्त्वमचिन्त्यो मानुषैः परः ॥ किंच भागवतैः कार्यं यथावित्तं न शक्यते

“By whom, and in what manner, are you to be contemplated—you who are inconceivable to humans and transcendent? And what is to be done by devotees when acting according to one’s means is not possible?”

Verse 43

ततो भूम्या वचः श्रुत्वा आदिरव्यक्तसम्भवः ॥ मधुरं स्वरमादाय प्रत्युवाच वसुन्धराम्

Then, having heard Bhūmi’s words, the Primordial One—born from the Unmanifest—taking a gentle voice, replied to Vasundharā.

Verse 44

श्रीवराह उवाच ॥ देवि तत्त्वेन वक्ष्यामि यन्मां त्वं परिपृच्छसि ॥ येन चिन्तयसि चिन्तां मम कर्मपरायणा

Śrīvarāha said: “O Goddess, I shall explain, in accord with the true principle (tattva), what you ask of me—since you ponder with concern, devoted to my work.”

Verse 45

दीक्षितेन तु शुद्धेन मम निश्चितकर्मणा ॥ गृहीतव्यं विशालाक्षि मन्त्रेण विधिनात्र वै

“But this is to be received and undertaken here, O wide-eyed one, by a purified initiate—steadfast in my ordained practice—by mantra and according to proper procedure.”

Verse 46

यस्तु भागवतो भूत्वा तद्गृह्णाति गणान्तिकाम् ॥ जनस्य दर्शनस्पर्शसंयुक्तां वामसंयुताम्

“But whoever, calling himself a bhāgavata (devotee), takes that gaṇāntikā—connected with the public’s seeing and touching, and associated with ‘left’ (contrary) conduct—acts wrongly.”

Verse 47

तस्य धर्मो न विद्येत दीक्षा तस्य महाफला ॥ यस्तु गृह्णाति सुश्रोणि मन्त्रपूतां गणान्तिकाम्

“For him, dharma would not be present; yet his initiation would be spoken of as greatly ‘fruitful’. But whoever, O fair-hipped one, receives the gaṇāntikā purified by mantra—this is the proper case.”

Verse 48

आसुरी नाम सा दीक्षा यया धर्मः प्रवर्त्तते ॥ यस्माद्गणान्तिकां गुह्यां चिन्तयेच्छुद्धमानसः

“That initiation is called Āsurī, by which dharma proceeds in that manner. Therefore, one whose mind is purified should contemplate the secret gaṇāntikā (only in the proper context).”

Verse 49

गुह्यां गणान्तिकां यो मां चिन्तयेत्स बुधोत्तमः ॥ जन्मान्तरसहस्राणि चिन्तिता तेन तेन सः

That foremost of the wise who contemplates me through the secret rite called Gaṇāntikā—through thousands of successive births, he is remembered and upheld by that very divine agency, again and again.

Verse 50

ग्रहणस्य प्रवक्ष्यामि यथा शिष्याय दीयते ॥ मन्त्रं लोकसुखार्थाय तच्छृणुष्व वसुन्धरे

I shall explain the procedure for receiving it, as it is to be bestowed upon a disciple. Hear that mantra, O Vasundharā, intended for the welfare and happiness of the world.

Verse 51

कौमुदस्य तु मासस्य मार्गशीर्षस्य वाप्यथ ॥ वैशाखस्यापि मासस्य शुक्लपक्षे तु द्वादशी

In the month called Kaumuda—namely Mārgaśīrṣa—as well; or again, in the month Vaiśākha: on the twelfth lunar day (dvādaśī) of the bright fortnight.

Verse 52

कुर्यान्निरामिषं तत्र दिनानि त्रीणि निश्चितः ॥ तस्मिङ्गणान्तिकं ग्राह्यं मम धर्मविनिश्चयात्

There, resolute, one should maintain a non-meat observance for three days. Then the Gaṇāntikā is to be received—according to my determination concerning dharma.

Verse 53

ममाग्रतो वरारोहे प्रज्वाल्य च हुताशनम् ॥ कुशैरास्तरणं कृत्वा स्थापयित्वा गणान्तिकम्

Before me, O fair-hipped one, having kindled the fire and spread a seat of kuśa-grass, one should install the Gaṇāntikā.

Verse 54

मन्त्रः— या धारिता पूर्वपितामहेन ब्रह्मण्यदेवेन भवोद्भवेन ॥ नारायणाद्दक्षिणगात्रजातां हे शिष्य गृह्णीष्व स वै त्वमेव

Mantra: “That (power) which was borne by the former Grandfather, Brahmā—the deity devoted to Brahman, born from Bhava (Śiva)—that which arose from Nārāyaṇa’s right side: O disciple, receive it. Truly, that is you yourself.”

Verse 55

तत एतेन मन्त्रेण गुरुर्गृह्य गणान्तिकम् ॥ शिष्याय दत्त्वा स्निग्धाय इमं मन्त्रमुदीरयेत्

Then, with this mantra, the teacher, having taken the Gaṇāntikā and given it to the affectionate, devoted disciple, should recite the following mantra.

Verse 56

मन्त्रः— नारायणस्य दक्षिणगात्रजातां स्वशिष्य गृह्णीष्व समयेन देवीम् ॥ एतद्विचिन्त्यापर एव भूत्वा भवे पुनर्भावनमेति नैव

Mantra: “O my disciple, receive in due manner the Goddess who is born from Nārāyaṇa’s right side. Having contemplated this and becoming devoted solely to that, in worldly existence one does not at all come to renewed becoming (rebirth).”

Verse 57

अकर्मण्येन मुच्येत तव कर्मपरायणः ॥ ततो भूम्या वचः श्रुत्वा लोकनाथो जनार्द्दनः

“One devoted to your prescribed action would be freed from inaction (and its fault).” Then, having heard the words of Bhūmī (Earth), Janārdana—the Lord of the world—responded.

Verse 58

धर्मसंयुक्तवाक्येन प्रत्युवाच वसुन्धराम्

He replied to Vasundharā (Earth) with words aligned with dharma.

Verse 59

श्रीवराह उवाच ॥ देवी तत्त्वेन वक्ष्यामि यन्मां त्वं परिपृच्छसि ॥ स्नानस्यैवोपचाराणि यानि कुर्वन्ति कर्मिणः ॥

Śrī Varāha said: “Goddess, I shall explain in principle what you ask of me—namely, the attendant offerings and observances connected with bathing, which ritual practitioners perform.”

Verse 60

वृत्तेष्वेवोपचारेषु जलप्राधानिकेषु च ॥ कङ्कतीं चाञ्जनं चैव दर्पणं चैव सुन्दरी ॥

“Among the established attendant services—especially those in which water is primary—one employs a comb, collyrium (añjana), and a mirror as well, O fair one.”

Verse 61

यथा मन्त्रेण दातव्यं तच्छृणुष्व वसुन्धरे ॥ स्पृष्ट्वा तु मम गात्राणि क्षौमवस्त्रेण संवृतः ॥

“How it should be offered with a mantra—hear that, O Vasundharā. Having touched my limbs, being covered with a linen cloth…”

Verse 62

अञ्जलौ कङ्कतीं गृह्य इमं मन्त्रमुदाहरेत् ॥

“Taking the comb in the joined palms, one should utter this mantra.”

Verse 63

मन्त्रः — एतां कङ्कतीमञ्जलिस्थां प्रगृह्य प्रसीद नारायण शिरः प्रसाधि हि ॥

Mantra: “Having accepted this comb placed in the joined palms, be gracious, O Nārāyaṇa; indeed, arrange and adorn the head.”

Verse 64

महानुभाव विश्वनेत्रे स्वनेत्रे याभ्यां पश्यसे त्वं त्रिलोकीम् ॥ लोकप्रभो सर्वलोकप्रधान एषो जनमञ्जनं लोकनाथ ॥

O great-souled one, O Eye of the universe—by your own eyes you behold the three worlds. O Lord of the world, foremost among all worlds—this is the sacred collyrium for beings, O Protector of the world.

Verse 65

ततः संस्नापयेद्देवं मन्त्रेणानेन सुव्रतम् ॥

Then, with this mantra, one should bathe the deity—O you of excellent observance.

Verse 66

मन्त्रः — एषा मया माधव त्वत्प्रसादाद्गुरुप्रसादाच्च हि मन्त्रपूजा ॥ प्राप्ता ममैषा वै गणान्तिका च भवेदधर्मो न च मे कदाचित् ॥

Mantra: O Mādhava, through your grace—and indeed through the grace of the teacher—this worship by mantra has been obtained by me; and this practice is also connected with the attendant gaṇas. Let there never be unrighteousness (adharma) for me at any time.

Verse 67

मन्त्रः — देवदेव स्नानीयमिदं मम कल्पितं सुवर्णकलशं गृहाण प्रसीद एषोऽञ्जलिर्मया परिकल्पितः स्नाहि स्नाहीति ॥

Mantra: O God of gods, I have prepared this bathing-offering; accept this golden water-vessel and be gracious. This offering in the joined palms has been arranged by me; bathe, bathe.

Verse 68

नमो नारायणेत्युक्त्वा इमं मन्त्रमुदीरयेत् ॥

Having said “Namo Nārāyaṇa” (“Homage to Nārāyaṇa”), one should recite this mantra.

Verse 69

य एतेन विधानॆन मम कर्मणि दीक्षितः ॥ गुरोर्गृहीत्वा महतो मम लोकाय गच्छति ॥ कुशिष्याय न दातव्या पिशुनाय शठाय च

One who is initiated into my rite according to this procedure—having received it from a great teacher—attains my realm. It should not be given to a bad disciple, nor to a slanderer, nor to a deceitful person.

Verse 70

एषा चैव वरारोहे गृहीत्वा गणनान्तिका ॥ सुशिष्याय च दातव्या हस्ते चैव गणान्तिका

And this very gaṇanāntikā, O fair-hipped one—having received it—should be given to a good disciple; and the gaṇāntikā should be placed into the hand (of that disciple).

Verse 71

रुद्राक्षैरुत्तमा सा तु मध्यमा पुत्रजीवकैः ॥ ज्ञेया कनिष्ठा पद्माक्षैर्देवि ते कथिता मया

That rosary is considered the best when made of rudrākṣa beads; the middling one is with putrajīva seeds; the inferior is to be known as made with padmākṣa beads. O goddess, this has been explained to you by me.

Verse 72

एतत्कश्चिन्न जानाति जन्मान्तरशतैरपि ॥ सर्वलोकहितां शुद्धां मोक्षकामां गणान्तिकाम्

Hardly anyone comes to know this, even across hundreds of births—this gaṇāntikā, pure in character, intended for liberation, and presented as beneficial to all worlds.

Verse 73

नोच्छिष्टः संस्पृशेत् तां तु स्त्रीणां हस्ते न कारयेत् ॥ आकाशे स्थापनं कुर्यान्न च वामेन संस्पृशेत्

One should not touch it while in a state of impurity from eating; one should not have it handled in the hands of women. One should place it up off the ground, and one should not touch it with the left hand.

Verse 74

न दर्शयेच्च कस्यापि चिन्तयित्वा तु पूजयेत् ॥ एतत्ते परमं गुह्यमाख्यातं मोक्षदायकम्

One should not show it to anyone; rather, one should worship while holding it in mind with inward attention. This supreme secret has been disclosed to you, and it is said to bestow liberation (mokṣa).

Verse 75

एवं हि विधिपूर्वेण पालयेत गणान्तिकाम् ॥ विशुद्धो मम भक्तश्च मम लोकं स गच्छति

Thus, in accordance with the prescribed method, one should maintain the gaṇāntikā. Purified and devoted to me, that person attains my realm.

Verse 76

एवं विष्णोर्वचः श्रुत्वा धरणी संहितव्रता ॥ प्रत्युवाच परं श्रेष्ठं लोकनाथं महौजसम्

Having thus heard Viṣṇu’s words, Dharaṇī—steadfast in her observances—replied to the supreme, most excellent Lord of the world, of great splendor.

Verse 77

दर्पणं ते कथं देयं तन्ममाख्याहि माधव ॥ येन तुष्टो निजं रूपं पश्यसे चिन्तितः प्रभो

How is a mirror to be offered to you? Tell me that, O Mādhava—by which, being satisfied, you, when contemplated, may reveal your own form, O Lord.

Verse 78

धरण्यास्तद्वचः श्रुत्वा वराहः पुनरब्रवीत् ॥ शृणु मे दर्पणविधिं यथावद्देवि सुव्रते

Having heard those words of Dharaṇī, Varāha spoke again: “Hear from me the procedure for the mirror, O goddess of good observances, exactly as it should be.”

Verse 79

नमो नारायणेत्युक्त्वा इमं मन्त्रमुदीरयेत् ।

Having said, “Homage to Nārāyaṇa,” one should then recite this mantra.

Verse 80

य एतेन विधानॆन मम कर्मपरायणः ॥ करोति मम कर्माणि तारितं कुलसप्तकम् ।

Whoever, devoted to my prescribed duties, performs my rites according to this procedure—his line of seven generations is said to be carried across to safety and liberation.

Verse 81

एतेन मन्त्रेण वै भूमे उपचारस्तु ईदृशः॥ हृष्टतुष्टेन कर्तव्यॊ यदीच्छेत्परमां गतिम् ।

O Bhūmi, with this mantra the proper mode of ritual service is as follows: it should be performed with a glad and contented mind, if one seeks the highest destination.

Verse 82

मन्त्रः— नाहं शस्त्रं देवदेव स्मृशामि परापवादं न च देव ब्रवीमि ॥ कर्म करोमि संसारमोक्षणं त्वया चोक्तमेव वराहसंस्थान ।

Mantra: “O God of gods, I do not take up weapons; nor do I speak slander of others, O Lord. I undertake the act that releases from saṃsāra—exactly as you have instructed, O Varāha-formed one.”

Verse 83

मन्त्रः— अहं हि वैश्यो भवन्तमुपागतः प्रमुच्य कर्माणि च वैश्ययोगम् ॥ दीक्षा च लब्धा भगवत्प्रसादात्प्रसीदतां मे भवबन्धमोक्षणम् ।

Mantra: “Indeed, I am a Vaiśya who has approached you, relinquishing the acts and the occupational ties of the Vaiśya condition. And initiation (dīkṣā) has been obtained by the Lord’s grace; may release from the bondage of becoming be granted to me.”

Verse 84

भक्ष्याभक्ष्यं ततस्त्यक्त्वा त्यक्त्वा वै शूद्रकर्म च ॥ एवं वदेत् ततो देवं शूद्रो दीक्षाभिकाङ्क्षिणम् ।

Then, having abandoned what is permitted and what is forbidden in matters of consumption, and having also abandoned Śūdra occupational work, the Śūdra who longs for initiation (dīkṣā) should thereafter address the Deity in this manner.

Verse 85

धरोवाच ॥ श्रुता दीक्षा यथान्यायं चातुर्वर्ण्यस्य केशव ॥ दीक्षितैः किं नु कर्तव्यं तव कर्मपरायणैः ।

Dhara (Earth) said: “O Keśava, the initiation (dīkṣā), according to proper rule for the four varṇa, has been heard. What, then, should be done by those who are initiated, devoted to the acts prescribed by you?”

Verse 86

एषा गणान्तिका नाम दीक्षा अङ्गबीजनिःसृता ॥ एतद्गुह्यां महाभागे मम चिन्तां विचिन्तयेत् ।

This initiation is called “Gaṇāntikā,” arising from the seed-syllables (bīja) of the divine limbs. O fortunate one, one should carefully contemplate this secret teaching—my well-considered instruction.

Verse 87

ततः शिष्यॊ गुरुश्चैव दीक्षितः शुचिरुत्तमः ॥ नमो नारायणेत्युक्त्वा इमं मन्त्रमुदीरयेत् ।

Then the disciple—and the guru as well—having been initiated and become supremely pure, should say “Namo Nārāyaṇa” (“Homage to Nārāyaṇa”) and recite this mantra.

Verse 88

अञ्जनं कङ्कतीं चैव शीघ्रमेव प्रसादयेत् ॥ ततो जानुस्थितो भूत्वा मम कर्मपरायणः ।

One should promptly prepare and arrange the añjana and the kaṅkatī; then, having assumed a kneeling posture, one should remain devoted to my prescribed acts.

Verse 89

उत्तमाष्टाधिकशतं पञ्चाशत्तुर्यमध्यमाः ॥ तदर्धं स्यात्कनिष्ठापि परिमाणेन सुन्दरी ॥

The highest measure is one hundred and eight; the intermediate is fifty and three-quarters. The lowest, O fair one, is half of that, according to the established measure.

Verse 90

मन्त्रः— श्रुतिर्भागवती श्रेष्ठा श्रुती अग्निद्विजश्च तव मुखं नासेऽश्विनौ नयने चन्द्रसूर्यौ मुखं च चन्द्र इव गात्राणि जगत्प्रधानानीमं च दर्पणं पश्य पश्य रूपम् ।

Mantra: The Bhāgavata revelation is supreme. The two ears are identified with Agni and the twice-born; in your nose are the Aśvins; in the eyes are the Moon and the Sun; and the face is like the Moon. The limbs are the principal constituents of the world. Look, look into this mirror—behold the form.

Verse 91

ममैव शरणं गत्वा इमं मन्त्रमुदाहरेत् ॥ मन्त्रः— शूद्रोऽहं शूद्रकर्माणि मुक्त्वाऽभक्ष्यं च सर्वशः ॥

Having taken refuge in me alone, one should recite this mantra: “I am a Śūdra; having abandoned Śūdra-occupations, and having entirely renounced what is forbidden to eat…”

Verse 92

धरण्युवाच ॥ स्नानोपकल्पनान्तेषु किं कर्तव्यं नु माधव ॥ प्रसाधनविधिं चैव केन मन्त्रेण कल्पयेत् ॥

Pṛthivī said: “At the conclusion of the preparations for bathing, what should be done, O Mādhava? And by which mantra should one arrange the procedure of adornment and purification?”