Dharma, Karma & Moksha

Bhadras'va said: How should this great lord, the omnipresent Supreme Soul, be known in four yugas?

What are the practices to be observed in each yuga by the castes? How can a Brahmin who contacts a woman not his own, can get himself purified? Agastya said:

In the Krtayuga the earth becomes connected with Devas by Vedic rituals. In the Tretayuga the same is accomplished through sacrifices.

In the Dvaparayuga by the mingling of Sattva and Rajas, the king reigns according to the extent of his righteousness. In Kaliyuga Tamas predominates.

How can a Brahmin, Ksatriya, (Vaisya) and Sudra purify himself if he happened to have sexual connection with a prohibited women. Is such a connection tolerated at all? Agastya said:

A Brahmin can cohabit with (women of all) the four

To the Ksatriya the Brahmin woman is prohibited, to the Vaisya the Brahmin and Ksatriya women are prohibited and to the Sudra all these three.

Manu has declared that to a man in the lower caste a woman of the higher caste is prohibited; so too the mother, mother's sister, mother-in-law and brother's wife.

To one in the lower caste, a woman in the higher caste is fully excluded; so too the daughter-in-law, daughter,' the fread's wife and grand-daughters.

The atonement for a Brahmin for such prohibited cohabitation is pranayatna (control of breath in the prescribed form) for a hundred times.

It may also be noted that the Brahmin who is able to realise the Supreme god by meditation and worship is no touched by sin.

The learner of the Vedas is not affected even if he happens to commit numerous sins.

By meditating on Visnu, learning the Vedas, giving gifts and performing sacrifices for Hari, a Brahmin always remains pure and gets over all obstacles.

I have thus told you all that you asked me about. I have briefly stated what has been said by Manu and others in detail.

9-20 1 6 7 (castes), a Ksatriya with three (avoiding Brahmin), a Vaisya •with two (avoiding Brahmin and Ksatriya) and Sudra with his own (only).

In the Kali age Brahmins stray from the path of righteousness and the Ksatriyas, Vaisyas and Sudras become mostly lowcastes without truth and purity. Then the world gets spoiled and the dharma of the castes begins to disappear. Bhadrdsva said:

The sin acquired by a Brahmin by prohibited association with the woman of a different caste, even during a iong time, disappears by reciting the Gdyatri mantra with pranava ten times and by prdnayama three hundred times. Even the sin of killing a Brahmin (disappears by such a practice), then should we say about the other (less grave) sins?

The women of the washerman class and similar others are also of the prohibited category. Cohabiting with a woman of the prohibited category produces great sin.

•Bhadraiva said: O Sage, be pleased to tell me what happened to you in your body that you are long-lived. Agastya said:

O king, this body of mine is associated with many interesting things. It is purified by Vedic knowledge and it wil remain for numerous kalpas.

Wandering over the whole world, O king, I once went to the great land Ilavrta near mount Meru.

There I saw a beautiful lake, near it a great hermitage and within it a frail sage performing penance.

Seeing him who was reduced to a skeleton and was wearing torn bark garment, I was wondering who he was.

In order to gain his confidence, I exclaimed: "O sage, I have come to you, please give me something".

The sage said: "Welcome to you, O great Brahmin, please remain here. I shall show hospitality to you".

At these words of his, I entered the hermitage and saw the sage glowing with lustre.

Seeing me standing on the floor, the sage hummed and immediately there arose splitting the earth five virgins.

One of them took a golden seat and offered it to me. Another held water in her hand and a third began to wash my feet with it.

Two others holding fans stood on my sides. The sage again hummed.

As a result, a large golden canoe appeared in. that lake beautifully floating.

In that canoe were hundreds of virgins holding golden pots. Seeing them the sage told me:

"O Brahmin, all this is for your bath. Please enter the canoe and have your bath".

Then I entered that canoe, but soon the canoe sank into the lake.

When I was thus immersed in water, I saw that place, that sage and myself at the top of mount Meru.

O king, I then saw the seven oceans, the seven principal mountains, and the seven islands constituting the earth.

Even now I remain thinking of that glorious world and how and when I could get there (again).

I have now satisfied your curiosity regarding the great lord and what happened to my person. What else do you wish to ask?

16—70.1-П 169

BhadraSva said: O sage, what Vrata, Tapas or Dharma was done by you to get at that world again? Agastya said:

No one can think of getting at those worlds without worshipping Visnu with devotion. When once he is worshipped, all of them are easily attainable.

Thinking, thus, O king, the eternal Visnu was worshipped by me with sacrifices in which daksina was liberally given.

As I was worshipping him in his form as sacrifice for a long time, Devas who were invoked in the sacrifice came there together with Indra.

Listen to me all of you Devas, Devarsis, Brahmarsis, and you intelligent Agastya in particular.

There is the trio constituted of Sattva, Rajas and Tamas. Sattva is of the nature of Narayana and all living beings are liberated by it.

By Rajas associated with Sattva arises this creation which has got Rajas predominating. This is well known as the creation of Brahma.

The actions not laid down in the Vedas but are, however, based on Sastras, are called Raudra (pertaining to Rudra) and that is not commended for people.

Actions not out of Rajas, but purely out of Tamas, lead people to ruin both in the present world and in the world beyond.

Sattva pertains to Narayana and living beings have Sattva as the means of liberation, and Narayana is considered as of the nature of sacrifice.

In the Krtayuga, Narayana is worshipped in his pure and minute form. In the Tretayuga he is worshipped in the form of sacrifice and in the Dvapara yuga according to Paficaratra.

In the Kaliyuga he is worshipped in the manner laid down by me in various Tamasic forms and with the motive of animosity.

There is no god above him in the past, present or future. He who is Visnu is Brahma and he who is Brahma is Mahesvara too.

Men who are learned in the three Vedas and adepts in sacrifices have declared that he who draws a distinction among us three, is sinful and wicked and faces downfall.

O Agastya, listen. I shall tell you about the early times when people were not having devotion to Hari.

(Even) after being thus liberated, everyone began lo meditate on Hari, and He being present everywhere, appeared before them.

He asked them all as to what he might do for them. They then bowed to him and said:

" O great god, all people have been now liberated. How then will creation proceed and who will go to hell.1*"

Thus asked by Devas, lord Janardana told them: ''During the (first) three yugas, most people reach me.

But in the last yuga (Kali) those who attain me will be few. I then create the force of stupefaction which deludes people.

O you Rudra, you produce the Mohasastra (the science of stupefaction). With a little effort you produce delusion".

So saying, the great lord concealed himself and 1 was made very manifest.

From then onwards people became more interested in the sastras which I promulgated.

Following the Vedic path, (worshipping) lord Narayana and finding unity (in all the three gods), people get liberation.

Those who consider me as different from Visnu or Brahma, are driven to do sinful deeds and reach hell.

It is for the delusion of those who are outside the Vedic fold that I introduced the sastra called Naya, Siddhanta etc.

This is the rope (Pasa) that binds men (Pasu) and that should be snapped. Therefore, it is the Pasupata sastra which is Vaidik. 172 Varaha Purdna

O sage, my body is of the Vedas. This truth is not known by those who propound other sastras.

I am to be known through the Vedas and particularly by the Brahmins. I am the three yugas and also Brahma and Visru.

I^am the three gunas Sattva, (Rajas andTamas), the three Vedas and the three fires, and three worlds, the three Sandhyas1 and the three Varnas.2

I am the three savanas3, the three bonds in the world.

He who knows this and also knows me as Narayana, the lotus-born Brahma and myself as one made different by the qualities (has right knowledge). I am essentially one, it is ignorance that produces the sense of difference.

He for whom sacrifices are to be performed is the great and omnipresent lord Narayana from whom the entire universe has arisen and in whom it is dissolved along with Devas.

Lord Hari is Sattva and he is the ultimate. Brahma, the four-faced god, who arose from the lotus is Sattva and Rajas, That which is with Rajas and Tamas is no doubt, myself.

At the sight of these Devas, sages like Narada, and Sanatkumara and Rudra, I asked who among them was the 170 Varaha Purdna greatest to whom sacrifices could be offered. Then in the presence of gods, Rudra told me: Rudra said:

Seeing all the gods, sages and great serpents arrive there, the sage Sanatkumara, son of Brahma, came there in a very minute aerial car resembling the sun and he, a great yogi who could know the past, present and future, prostrated before Rudra.

When Indra and the other gods were remaining in their positions in the sky, the great god Rudra arrived there. He too stood in his position.

That great lord put himself to a three-fold transformation. With Saliva predominating in him, he associated himself with Rajas and lamas, and created out of his navel Brahma seated in the lotus. Brahma associated himself with Rajas and Tamas and created me.

In olden times, the people of the Bhfiloka (Earth) performed sacrifice to janardana, and went to the Bhuvarloka, and from there worshipped Him and attained heaven being liberated in the gradual manner.

Morn, noon and evening.

Agastya said: Said thus by Rudra, all the gods and sages bowed to him; I too did the same.

Brahmana, Ksatriya, and Vaisya

After bowing thus, when I looked at him, I saw in his body Brahma.

Vedic rite» to be performed in the morning, noon and evening.

I also saw in his heart lord Narayana in an extremely minute form glowing like the Sun.

Seeing this all the sacrificing sages were wonder-struck and hailed him uttering the Sama, Rk and Yajurvedas.

Then they asked Paramesvara (Rudra) how in one and the same god all the three gods are seen. Rudra said:

O learned men, whatever is offered in the sacrifice for me, is shared by all the three of us.

O great sages, there is no diversity among us, and discerning people do not find any such thing".

Thus said by Rudra, O king, all the sages asked him about the purpose of Mohasastra (which deludes people). The sages said:

You have produced a separate sastra to stupefy the world. Be pleased to tell us why you have done this. Rudra said:

Then those sages felt a desire to undertake a pilgrimage.

There is in Bharatavarsa a forest called Dandaka. There a Brahmin named Gautama was performing severe penance.

Brahma was very much pleased at this, and he asked the ascetic to seek a boon from him.

Thus asked by Brahma, the creator of the worlds, he requested, "Give me abundance of crops and grain". And Brahma granted it.

He was doing this for a long time, but once a severe drought occurred which lasted for twelve years.

Distressed at this drought and very much famished, all the sages in the forest went to Gautama.

Seeing them all in his hermitage, Gautama bowed to them and asked them to stay there.

They remained there eating a variety of food till the drought was over.

Knowing this the great sage Marica spoke to the sage Sandilya. Marica said:

" O Sandilya, I say for your good that sage Gautama is like your father. Without telling him we should not leave here for penance".

When told thus, the sages laughed and said, "Have we sold ourselves to him by taking his food"? 1 74 Varaha Purana

Again they spoke of leaving the place. They also created a magical cow and left it at the hermitage.

Seeing that cow wandering in the hermitage, G a u t a m a took some water in. his hand and splashed it on its body (to drive it o u t).

T h e n that magical cow fell down like a drop of water.

Seeing it thus hurt, he turned to the sages starting to leave and asked them with reverence:

" O Brahmins, please tell me why you are going leaving me, your devotee". The sages said:

'CO sage, so long as the sin of killing the cow remains in you, we shall not eat your food".

Told thus, Gautama who knew what was righteous, asked them to tell him what was the atonement for the sin of having killed the cow. The sages said:

"This cow is not dead but has only become unconscious. Bathed in the water of Ganga, it will doubtless rise up.

The atonement is only with regard to one that is killed. So penance may be performed. Please don't be angry". So saying they all left.

When they were gone, Gautama went to the great mount Himalaya to perform severe penance.

For one lumdred and one years I was worshipped, and, being pleased by that, I asked him to seek a boon.

He sought me the river Ganga in my matted hair to be made to follow him.

I then let off the river from one part of my head and Gautama led it to the place where the cow was lying.

Washed by that water the cow rose up, and the river became great with holy water and sacred spots.

Seeing that great wonder, the seven sages came there in aerial cars saying "Well done, well done.

Blessed you are O Gautama, who is there equal to you in that you have brought this Ganga to this Dandaka (forest)".

Then Gautama was wondering as to how he became the cause for hurting the animal.

He realised then that it was all the result of the magic adopted by the sages (who were living in his hermitage) and cursed them who were sages only in appearance.

"You will all be outside the three Vedas and ineligible to perform Vedic acts".

Hearing the curse of Gautama thus pronounced on those sages, the Seven Sages told him: "Although your words will have due effect, you should not mean it for all time.

In the Kali age let these Brahmins become such as to be ungrateful to those who do them good.

But, burnt by the fire of the woods of your curse, let them in the Kali age become devotees.

But let them he outside the fold of Vedic rites. Let this river also have the secondary name Godavari.

In Kaliyuga those who come to this river and give gifts of cows and other materials according to their capacity, will delight themselves with the gods.

You will attain great fame and gain eternal liberation".

Then the seven sages went to Kailasa where I was with Parvati and told me:

"In the Kali age many will have your form with crown of matted hair assuming by themselves ghostly forms and wearing liiigas.

For their sake, give a sastra to all these people under the influence of Kali".

Requested by them thus, I produced a Sarhhita which contained rules for Vedic rites as well.

This Sarhhita was named Nissvasa, and Babhravya and Sandila were absorbed in it.

Deluded by me, people out of selfish motives, will promulgate their own sastras in Kaliyuga.

The Nishmsasarhhitd with a lakh of verses alone is authoritative and that gives the discipline regarding Pasupata.

This follows the path of the Vedas, and whatever is outside its scope should be considered as impure.! 76 Varaha Purana

The Vedantins in Kaliyuga resort to Rudra. Fickleminded people frame their own sastras, but I don't remain with them.

Out of my tears which fell then on the earth, arose innumerable terrific beings.

They were fond of flesh and wine and women and were out to create terror in the world.

The Brahmins cursed by Gautama will be born in their clan. Among them those who follow the rules I have laid down and are of good conduct, will attain heaven and get liberation.

Those who doubt the doctrine I have laid down, ridicule my followers and go to hell.

Formerly burnt by the fire of Gautama and now by my words they go to hell and we need not doubt this. Rudra continued:

Told thus by me, the sons of Brahma (the seven sages) went away. Gautama too returned to his abode.

I have thus told you what Dharma is. He who is averse to this naturally is prone to do only wicked things.

Getting this boon, the ascetic built a large hermitage at Satasriiga and there he used to reap every morning the ripe grain and cook it at noon and offer sumptuous food to Brahmins.

If at the time when Jupiter is in Leo one takes bath there and propitiates the manes according to the rules, they will go to heaven even if they have fallen in hell, and those who are already in heaven will get final release.

In yore, I assumed the fierce Bhairava form for the sake of the gods and for the annihilation of the wicked demons and laughted terribly.

Varaha said: Agastya asked the omniscient Rudra; "Who is the most ancient one and the creator of everything?" Agastya said:

Actually the chapter deals with the identity of Brahma, Visnu and Siva,

Yourself, Brahma and Visnu constitute a trio and the three Vedas. Like the flame of the lamp (you illumine everything) and permeate all sastras.

O god, tell me at which time are you Rudra, at which time Brahma and at which time Visnu. Rudra said:

Visnu is the Supreme Brahman and in Vedas and sastras he is spoken of as having three forms. But this is not known to the ignorant.

From the root vis meaning 'to enter' with the Nominative singular suffix we get the word 'Visnu'. He is the eternal and the supreme among all gods.

This Visnu who is spoken of as having a tenfold form as well as of a single form is the Aditya with all yogic powers.

The great god for the sake of Devas assumes human form in every yuga and praises me.

For the sake of the world as well as gods, I worship these two forms of the lord (divine as well as human) in the Svetadvlpa (white island) in Krtayuga.

At the time of creation, I extol the fourfaced (Brahma) and become time. And in that Krtayuga, Brahma, Devas and Asuras extol me always.

People who seek pleasures sacrifice to me in my form as linga (phallus), and those who seek liberation sacrifice to me mentally in my form as the thousand-headed. It is to this form that the universal god Narayana himself offers sacrifice.

Those who perform Brahmayajna daily propitiate Brahma, because the Veda is Brahma.

The Supreme Brahman is enshrined in the names Narayana, Siva, Visnu, Sankara and Purusottama.

For those who perform Vedic rituals, we Brahma, Visnu and Mahesvara are the spirits of the mantras. There need be no doubt in this matter.

I am Visnu as well Brahma with the eternal Vedas. The three (gods) are really one and the wise men should not consider them as different.

He who considers otherwise is a sinner and he goes to the terrible hell.

I am Brahma and Visnu and the Vedas Rk, Yajus and Saman. The difference is only in this manner. 178 Varaha Ритйпа

Rudra said: O great Brahmin, listen to another interesting wonder.

I was created by Brahma and ordered to create beings, but being unable to do it, I immersed myself in water.

I asked them who they were thus come, out of the water and imparting to it much heat and where they were going.

Though asked thus, those great beings did not speak anything, but simply went away.

Then came an effulgent person cloud-like in complexion and with eyes like the lotus.

I asked him who he was and who the other persons were and also the purpose with which they came. The man said:

The effulgent persons who came out here and went away are Adityas who appeared at the meditation of Brahma.

Brahma performs creation and they are for the protection of the created. Sambhu {Rudra) said:

"Please tell me, O lord, how I can know this great Person".

Told thus, when I looked at him, I found him to be the same as the lord of the size of the thumb (whom) I was meditating on) with a lotus in his navel.

I saw Brahma (in that lotus) and myself near him. Seeing that great Being I was full of pleasure.

I bow to that eternal being, the pure soul, with numerous forms and thousand hands, the foremost among the effulgent, extensive in body and pure in action.

I bow to that great Sambhu, resplendent like a thousand suns and blazing like the fire, the remover of all ills of the world, the holder of all knowledge, the bearer of the disc, and praised by all Devas.

I bow to you always, the originless and eternal, reposing on the serpent Sesa, great lord, lord of all beings, the chief of Maruts, the master of all, the lord of the world, the master of the entire universe,

I see your innumerable faces and in their midst Brahma, the creator of the worlds. I bow to you, O my grandfather.

O the first and great god, you are resorted to by those with mind purified by following the path of knowledge after numerous births in the cycle of sarhsara. I bow to you.

He who understands you to be the one beyond Prakrti (Matter), is not subject to the activity of the Gunas (the three qualities Sattva, Rajas and Tamas) and realises you in the extensive as well as the minute aspects.

You are the root of speech, but you are without organs. You are without action, but you have not given up action. You are not one in Sarhsara, but you have a body of pure abstracts.

You in your four-armed form are known by those who perform sacrifices, but it is a matter for wonder that your supreme form is not known even by Devas.

Therefore, gods like Brahma contemplate on your avataras. Even Brahma does not know your ultimate form.

But I, having been purified by penance, am able to know you, the most ancient. And my father Brahma has become known to many Puranas.

Even those like me cannot know you except through 180 Varaha Purdna penance. But you, who cannot be known even by those like Brahma, can be known by continuous meditation on you.

Those who know the Vedas gain superior mental power through your grace and they alone know you.

To him who has realised you, manhood or godhood is not delectable. You are of universal form. You are minute as well as big.

You are expensive as well as minute. O God, still you are quite attainable. Those who keep out from you fall in hell. When you, the lord, are there, why speak of Vasus, Adityas. Maruts and Bhumi?

My praises are all for you who are extensive and suDreme soul, and so, O eternal one, be pleased to accept them from me, a sta unch devotee.

O Visnu, give me omniscience when you command me to perform creation.

Four-faced (Brahma) or crore-faccd, only he who is pure of mind will be able to narrate your countless qualities.

He who with pure mind contemplates on you unswervingly, in his mind you remain. I bow to you.

O lord, this hymn thus came out of my mind. Be pleased to purify -me, fear-stricken by the course of sarhsara. Varaha said:

Thus praised by the great Rudra, Lord Visnu was pleased and spoke in a voice majestic like thunder. Visnu said:

O God, husband of Uma, everything is well for you. Please seek a boon. There is no difference between us. We are one and the same. Rudra said:

I am engaged by Brahma, O lord, to perform creation. Give me for that the threefold knowledge required. Visnu said:

"You are the abode of all knowledge. You are doubtless omniscient and worshipped by Devas always".

''For the sake of gods, 1 will take incarnations and then I will worship you and you will give me boons.

As for bearing you, O lord ofUma, I shall bear you for a hundred years assuming the form of a cloud".

So saying, Visnu became a cloud, drew up Rudra from the water, and said:

"The eleven persons who came out earlier, are Vairajas and they have gone to the earth with the name 'Adityas'.

The twelfth part of mine has descended on earth with the name 'Visnu' and will worship you".

So saying, Narayana, out of his own part produced a divine cloud full of sound, and it is not known where he disappeared. Rudra 'said:

Thus this great Hari who is omnipresent and omnipotent, became a giver of boon to me in yore, as a result of which I am supreme among gods.

There is no god above Narayana in the past or future. This is the secret propounded by the Vedas and Puranas.

I have thus told you how Visnu is to be propitiated.

18-3° 179 Rudra said:

43—74.1-3 181

O great Brahmin, I had then an urge to extol him, and I accordingly praised that Universal Soul with the following hymn.

Told thus, Rudra said again, " O lord, give me another boon by which you will take a form with which you will worship me and bear me and get a boon from me, and as a result of that you will become the most worshipful among gods. Visnu said:

Asked thus by Rudra, the Man replied: " I am the eternal lord Narayana reposing in water. You are given a divine eye, and see me with that carefully".

There, while for a moment 1 was fully absorbed in contemplating on the great lord in the size of the thumb, thenarose from the water eleven persons blazing like fire at the time of deluge and heating the water with their radiance.

O Narayana, lord of water, the bestower of good to the whole world, lord of the universe, the universal eye, the moon, the sun, the eternal, with form to be inferred, the embodiment of ambrosia, the eternal, with effulgence excelling fire, the omnipresent, protect me always who have sought refuge in you, O remover of the perils of Devas.

Suta said: After listening to the account of the many acts of dharma meant to bring about liberation, Earth told Jauardana the lord of the worlds.

" O the power of this place, by hearing the prowess of which I, who was feeling great weight, now feel much lighter and also much purified and free from stupor, O great lord!

I am known in the world as having come out of your mouth (and that is quite proper).

3. Trees like Bilva, Udumbara and other sacred trees (which are of use in ceremonies) should not be cut down.

I now ask you again, O lord, a doubt regarding dharma, namely by what dharmic rites initiation is effected.

I am very eager to know this great secret in order to know dharma in full. So be pleased to tell me".

Hearing these words of Earth, the lord in the form of the boar replied in a dense tone resembling thunder. Vor aha said:

" O goddess, listen to the truth of my eternal dharma, which even the gods concentrating on yoga are unable to know.

This auspicious dharma which is now being spoken by me, I alone know and in this world my devotees.

O auspicious one, listen to the details of initiation {diksa) leading to release from samsara which you ask me about.

Listen to the process of this diksa which brings about all good and which is different for the different castes.

By this the people are able to escape from further births if they repose their minds in me.

Let the person (who wishes to be initiated) go to the preceptor and tell him " O preceptor, I am your disciple. Please instruct me". And after getting his consent collect the materials for diksa, like,

Honey, ghee, Kusa grass, sandal paste, flowers, incense, lamp,

Antelope's skin, Palasa stick, spouted vessel, pot, clothes, footwear, white yajnopavita. 320 Varaha Purcma

Support poles, vessel for arghya, cooking vessel with ladle, pesamum, paddy and barley, different kinds of fruits, water.

Other kinds of food and drink that are acceptable and agreeable to him.

He shall also collect the necessary grains, gems and crystals.

All thesf* should be then presented to the preceptor at his feet.

The Brahmin who wishes for prosperity and desires to be initiated should hold the feet of the preceptor and ask him what he might do for him.

Then with the approval of the preceptor, he shall prepare a spacious altar, a square in shape and sixteen cubits in dimension, and place pot in it.

Over a mass of grain according to rules. The pot should then he filled with water with mantras and tender sprouts and flowers should be placed in it.

Four pots filled with water and decorated with mango twigs should be placed, one on each side.

They should be wound all round with white threads. Vessels containing presents like cloth and the like should be placed near each pot.

They should then be gifted away uttering the mantra according to the direction of the preceptor.

The person desirous of initiation should then follow the preceptor to a temple of Visnu.

After washing the hands and feet, the preceptor shall then sit facing the east and tell the disciples the following:

"If a Bhagavata (devotee of the Lord) does not stand up (in respect) on seeing other Bhagavatas, it is equivalent to harassing me.

After performing kanyadana (giving a daughter in marriage), if one does not observe the subsequent rites, he harasses eight generations of his manes.

He who mercilessly torments a dutiful wife, goes to the company of the lowborn oppressors.

Disciples who have committed the sin of killing a Brahmin or similar other sins, or kill cows or remain ungrateful, should be avoided.

If the disciple desires ultimate moksa, he should be told about what is good to eat and what is bad.

Karlra is good. The fruit of Udumbara can be used before it gets petrid.

Pork and fish should not be eaten by Brahmins, particularly by those who are to be initiated.

Let him not be fault-finding and let him not harm any. Let him not be a talc-bearer or a thief.

Seeing a guest coming, he should go out to receive him and converse with him.

Lord Visnu has ordained that one should not even think of having illicit contact with the wife of the preceptor, the wife of the king and any Brahmin woman.

Lord Visnu has ordained again that one should not set one's mind on gold, jewels or a young girl.

Seeing another's affluence and one's own penury, one should not be angry or jealous. This should be an all-time maxim".

Thus should the disciple be told. He should then symbolically offer an umbrella and footwear in the form of two pairs of Udumbara leaves in the middle of the altar.

So too a razor and a cup full of water. Then I should be invoked with the following mantra:

"Om, bow to seven oceans, seven islands, seven mountains and to the thousands of creations and to all. All these live in mv heart. What showers down goes up again.

Om, lord Vasudeva, make your presence here as you deem fit. I utter your mantra. Considering your commands to us, kindly come here in this spot of the earth upraised by you. This aspirant of initiation prays for your favour".

After uttering this mantra, he should prostrate on the ground by his knees and head.

"Om, welcome, I am the welcomer".

By the above mantra, O Earth, having invoked the lord, arghya and padya should be offered according to direction.

The mantra is: " O lord of the worlds, all tiiat is given by the grateful Rudra to the grateful Devas and Asuras and the Brahmanas, may that all be given to you, accept it all, O lord''.

After offering the arghya and padya in this manner, lieshould take the razor and utter this mantra:

" O disciple, may Varuna protect you whose head I shave. By this water of Visnu this diksa serves to terminate samsara '.

One pot of water should be given to the workman 'barber), who should shave the head without any bleeding 'due to scratching or cutting by negligence).

The disciple should then take his bath quickly (and then perform other rites) conducive to moksa.

He should then kneel down on the floor and utter the following mantra:

"Om, I know all Bhagavatas, all Dlksitas and Gurus (preceptors). Let all of them who have become Dlksitas by the favour of Visnu be pleased with me".

"The Asvins, the quarters, sun, moon, and my own self, may they all please listen to my declaration of truth.

The earth is held by truth, the earth remains by truth, the sun moves by truth and the wind blows by truth".

After declaring this truth, the Brahmin should propitiate the preceptor in due form.

Circumambulating the lord preceptor thrice, he should hold his feet in respect and utter the following mantra:

" I accidentally got initiation by the blessing of my preceptor. May he forgive me for whatever lapse there may be on my part.

After this supplication, he should be seated at the middle of the altar facing east.

The spouted vessel should then be held as also the white yajnopavita and then he should utter the following mantra:

"By the blessing of Visnu I attained my aim, and got

Then the preceptor and the disciple together shall circumambulate uttering this mantra:

"By moving about placing myself lower and lower, I secured the preceptor and attained initiation, by your blessing O preceptor".

By this mantra, the head shall be touched by the feet. Then he can wash (if necessary) and put on the prescribed clothes (given by the preceptor saying).

"Wear these clothes, O disciple, and then take the spouted vessel for purification in all rituals".

The mantra is: "Receive these vessels containing pleasant sandal paste, pure and favourite to Visnu, and helping to obtain moksa".

After madhuparka, the following mantra is to be recited: "Be pleased to accept this madhuparka which cleanses the devotees".

Then propitiate the preceptor by holding his feet in respect and by bowing to him with hands folded over the head. Then bearing in mind the instruction of the preceptor, this mantra is to be uttered, namely.

"May all Bhagavatas listen. This great preceptor dissolved all worldly desires in me. I am his disciple and servant. I got a Guru, who is like a God".

O Earth, I have thus told you about the initiatory rites of the Brahmin. Know about the same relating to the other three castes.

The same rites are applicable to them also (with the necessary modifications) The "preceptor and the disciple both attain their aim.

66—128,1 323 initiation together with the spouted vessel (kamandalu). By taking it in my hand, I am initiated into duty and action".

Then saluting all the devotees there and kindling the fire, he should offer in the fire seven times the mixture of ghee, honey, fried paddy and black sesamum, and then rice mixed with sesamum twenty times. Then sitting on the knees, he should utter the following mantra:

The rituals, as directed by the preceptor, should be performed there and the materials formerly enumerated should be brought to the centre of the altar.

Varaha said: I shall now tell you about (the initiation of) the Ksatriya. 324 Vardha Purana

Giving up all weapons which he has practised to wield, let him attain initiation with the mantra mentioned before.

He should gather all materials which I had mentioned earlier except one, namely the skin of the black antelope. The staff of Palasa also is not to be used.

Instead, the skin of the black goat is to be given, and the staff of the Asvattha is to be used.

An altar of twelve cubits is to be made and all that I have said earlier should be done.

"Giving up all weapons, giving up all deeds of the Ksatriya and giving up, in fact, everything, I have resorted to Lord Visnu for crossing the stream of successive lives".

Then standing on my side and holding my feet, he should utter the following mantra:

" O lord of lords, I shall not touch any weapon, I shall not speak ill of others. I shall follow only such things as are laid down for liberation proclaimed by you in your boar form".

Then he should do all those things as directed, with sandal, leaves, incense etc.

Then food should be given to the pious devotees according to practice.

O goddess, I have thus told you about the initiation of the Ksatriya who desires to attain my grace.

I shall now tell you about (the initiation of) the Vaisya.

Giving up all actions of the Vaisya and turning eveiything towards me, the third caste attains the aim.

Collecting all the materials I have enumerated before, an altar of ten cubits should be prepared.

As before it should be smeared with cowdung. He should then cover himself with goat skin.

" I, this Vais'ya, have come to you, giving up all my actions as a Vaisya. By your blessing, I got initiation. May you be pleased to give me liberation".

After saying this and doing things to gain my favour, he may hold the feet of his preceptor and utter the mantra:

"Giving up my cultivation, cattle rearing, business and trade, I have been able to get initiation into your worship by your grace.

After bowing to the Lord, the devotees should be fed without fault.

Such is the initiation of the Vaisya to worship following my path for release from samsara.

I shall also tell you about the initiation of the Sudra by which he gets freed from all sins.

All the materials which I had formerly detailed for initiation should be procured.

The altar should be of eight cubits and the skin should be that of the blue goat for the Sudra.

The staff should be of bamboo and the cloth should be blue. Then prostrating before me, he should utter the mantra:

"I, this Sudra, have given up all actions of Sudra and all forbidden food".

The Sudra desirous of initiation should say like this, giving up all desires, free from all sins and with pure consciousness.

"For the sake of relief from Samsara I am doing such actions as are ordained for getting the grace of Visnu.

After uttering the mantra he should perform circumambulation and prostrate before him again.

He should then perform worship with sandal and flowers and, without fail, feed (devotees).

Such is the initiation of Sudra. I have thus told you about this pertaining to all the four castes.

I shall also tell you about the colour of umbrellas for different castes.

The white umbrella is for the Brahmin, red for Ksatriya, yellow for Vaisya and blue for Sudra. Suta said:

After hearing about (the initiation regarding) the four castes, Earth bowed to Varaha and asked again. Earth said:

"I have now heard about initiation for different castes. (I wish to know) what should be done by the initiated".

Hearing these words of Earth, the resplendent Lord in the form of boar answered. Varaha said:

"Listen to what I tell you in reply to your question. The observance is called Ganantika and it should be always considered as secret".

Hearing these words of Lord Narayana, Earth was pleased and satisfied.

"O Madhava, what are the rules to be observed by those that are fully devoted to you and are initiated?

How should you, who are unknowable, be contemplated upon by these people according to their capacity?"

Hearing these words of Earth, the Primordial Being replied in sweet words: Varaha said:

I shall tell you in truth what you ask, namely, how I am to be contemplated upon by one dedicated to me.

The (use of) Ganantika (rosary) is an ancient practice pertaining to my contemplation and it is of a secret nature.

This should be received by those who are pure and initiated and with the prescribed mantras.

He who is a Bhagavata and receives this Ganantika with sight and touch, for him the initiation is successful and he has no duty left.

He who receives Ganantika sanctified by mantra, the initiation is called Asurl.

He who receives the Ganantika should meditate on me with pure heart.

He who meditates by the Ganantika performs the equivalent of contemplation for a thousand lives.

I shall tell you how the mantra is to be imparted to the disciple for the good of the world.

The day suitable is Dvadasi in the months of Kaumuda, Margasirsa and Vaisakha.

The follower of my path may receive Ganantika on that day after avoiding non-vegetarian food for three days.

"O disciple, receive her who was born out of the right side of Lord Narayana, and who was held by the first grandfather Brahma".

Then taking the Ganantika with this mantra, the preceptor shall give it to his dear disciple with the following mantra:

"O my disciple, receive this goddess who was born out of the right side of the lord Narayana, and on contemplating on whom you will get liberated and never take birth again". Earth said:

Hearing these words of Earth, the lord of the worlds, Janardana, replied in words of dharma: Varaha said:

"O goddess, I shall tell you in truth what you seek to know, namely the bathing and decoration (of the rosary) which the worshippers perform.

In these relating to water (for conducting the bath) and the offerings, the comb, collynum and mirror are important. Now know what the mantras for this are.

After, bathing me (as represented in the Ganantika) white silk should be offered as garment. Then collyrium and comb should be offered.

"O great lord, be pleased to accept this comb in my hand and arrange your hair with it. 328 Varaha Purdna

O the most supreme being, this collyrium is for your eyes by which you are able to see all the three worlds".

Then bathing should be done for the deity with the following mantra:

" O lord of lords, with folded hands I pray that you maybe pleased to accept for your bath the water contained in this golden pitcher".

Then Namo Narayanaya should be uttered and the following mantra should be recited:

"This worship by mantra I have attained by your grace O Madhava. I have been given the Ganantika too. May there not be anything unrighteous for me any more".

He who follows this after getting it from the preceptor, goes to my world.

This Ganantika should not be given to a bad disciple or to an envious or wicked person. It can be entrusted only in the hands of the good disciple.

The best should have one hundred and eight (beads). the medium fiftyfour and the inferior half of that (twentyseven).

The best should be of rudraksa, the medium of putrajivaka and the inferior of padmaksa (seeds).

The truth and efficacy of this rosary is not easy to know even by hundreds of lives.

It should not be touched by an impure person and it should not be in hands of women.

It should be hung up high and should not be touched by the left hand. It should not be shown to others, but worshipped with contemplation.

I have, thus, told you this secret leading to liberation. This should be scrupulously guarded. Being purified, my devotee reaches my world".

Hearing these words of Visnu, the ascetic Earth, again asked the great lord:

"How should the mirror be offered to you by which you could see your own. form in it?".

Hearing these words of Earth, Varaha said, " O goddess, listen to the rule relating to the offering of the mirror.

After saying JVamo Narayanaya, the following mantra should be recited.

"Your ears are the Vedas and Agni, mouth the Brahmin,

He who performs my worship in this manner, liberates seven generations in his family.

These are the mantras, these are the modes of service. All this should be done with pleasure and satisfaction by those desirous of beatitude.

91—129.1-10 329 nostrils Asvins, eyes the Sun and the Moon, the face is like the moon, body the entire universe. See this form in this mirror".

Then kneeling down with a sense of dedication to me, he should hold the comb (and the collyrium) in his hand and utter the following man*ra:

Then holding a staff of Udumbara in the hand, he should circumambulate the pure devotees thrice, and kneeling down utter the mantra:

Thus arranging all the materials for the initiation of the Ksatriya, he should touch my feet and utter the following mantra:

Kindling fire before me and installing the Ganantika on a bed of Kusa grass, the preceptor as well as the initiated disciple shall utter Xamo Narayanaya and recite this mantra:

Then he should hold the feet of the preceptor in his hand and utter the following mantra for propitiating him.

After conducting the bath what should be done? By what mantra should decoration be done so that the action may lead to the state of non-action?"

Then the lotus-eyed goddess who was a devotee herself and was attached to other devotees, spoke to lord Narayana with folded hands. Earth said:

The proper place of verses 41-42, which are obviously spoken to Earth is after verse 49.

This portion within brackets is given in parenthesis in the tex;, probably indicating that this is perhaps an interpolated part. л

After bowing to the lord, Earth said again. Earth said:

In the text the title is given as Caturvarriadikfa.

" I wish to know this, namely the mode of worship of the sandhya in your system".

Hearing these words of Earth, the great lord in the form of boar said: Varaha said:

I shall tell you of another act to be done for the good of the world, namely the uttering of the mantra for this, namely.

"This decoration of your face, O Vasudeva, is done by me. This makes it more attractive. O god, snap my sarhsdra".

O Earth, by this mantra should the tilaka be applied in beautiful design on my face. Then taking flowers, this mantra should be uttered, namely.

The worship of sandhya is laid down in this way.

"These flowers are for your magnanimity, O lord; make everything happy; these are created by you for that purpose, Svaha".

Holding water in the joined palms with great reverence, and meditating for a while, the following mantra is to be uttered:

After flowers, offer incense. Holding the fragrant and beautiful smoke-emitting receptacle,

Utter Oт Narayanaya and then recite the mantra:

"The source of the worlds, the primordial indistinct form, all the gods, Brahma, Rudra, all in dhyanayoga bow to Vasudeva in Sandhya; we too every day in the sevenday week for release from Samsara; O Vasudeva, I bow to you".

He who recites this mantra of mantras and penance of penances, reaches my world.

He who recites this secret of secrets, never gets stained by sins.

This should not be imparted to any one other than an initiated person.

I shall now tell you about the offering of lamp which I accept for the welfare of my devotees.

O goddess, I shall tell you another matter, namely the offering of lamp by devotees.

In doing the duties by me, the devotee should take a lamp with flame, hold it between the legs and utter the mantra:

After performing the due rites, the lighted lamp should be taken and holding it between the shanks, the following mantra should be recited:

" O lord, I bow to you Visnu. All gods reside in fire. Fire shines because of your effulgence and fire is the self itself.

"Om, bow to the blessing light Visnu, all the gods remain in this flame which shines because of your effulgence. By your lustre and by the lustre of mantra this lamp shines. May you receive it offered with mantra for the sake of removing my samsara, as otherwise this action of mine will be fruitless".

O lord, receive this bright lamp for my release from smhsara. Let not this action of mine be in vain".

He who offers me the lamp like this, liberates all his manes".

He who does this liberates all his manes. [ Varaha said:1

Hearing these words of lord Narayana, Earth was wonderstmck and she asked again:

" I have now known about the devotees who are dedicated to your service. My mind is eager to know another matter, namely,

Of what material should be the vessels used in your service as to be pleasing to you".

At these words of Earth, the lord of the worlds said:

" O Earth, I shall tell you what you have sought to know, namely what vessels please me.

Leaving out vessels of gold, silver and bronze, what pleases me most is vessels made of copper.

Thus told by Narayana, Earth devoted to dharma asked him again: " I t appears strange to me that copper pleases you most. Why is it so to you?"

Then that primordial and invincible Being, the greatest in the world, replied to Earth:

" O sinless Earth, listen intently to what I say about my partiality for copper,

Which arose seven thousand aeons ago and which is pleasing to look at.

O lotus-eyed one, there was a great asura named Gudakesa. He had a cupreous form and was absorbed in my worship.

I was worshipped by him for fourteen thousand years, being desirous of acquiring dharma.

I was pleased by his determination and penance, and seeing his hermitage where (later on) arose copper (I appeared there).

Then kneeling down, he meditated on me and seeing me in my four-armed form, he prostrated with folded hands.

I was immensely pleased and I spoke to him.

" O glorious Gudakesa, tell me what I may do for you. I am very much pleased with your devotion, although it is difficult to please me.

Ask me the boon which you desire through your thoughts, words or deeds.

Then with supplicant hand and pure mind, Gudakesa said:

"If you are indeed pleased with me, O lord, may I have constant devotion for you for a thousand lives.

(Finally) may I have death by the hurling of your disc on me.

Killed by the disc, may my marrow and flesh become the holy material called copper.

Making vessels out of it and using them in your ritualistic worship, may that be for your pleasure.

If you are pleased, O lord, may I have this boon".

I then said, " I n view of your severe penance I grant you the boon you seek. May it be so as long as the world lasts. You become mine in cupreous form".

From then onwards Gudakesa was transformed into the nature of copper.

Therefore, O virtuous one, know that whatever is offered to me in copper vessel, gives me immense pleasure.

The auspicious and holy copper is dear to me. You will see it when the sun is at the zenith.1

On the Dvadasi day of the bright half in the month of Vais'akha, my disc will fall on you.

You will then reach my world." Telling thus to Gudakesa, I disappeared.

Awaiting death by the fall of the disc, he was continuing his admirable penance, thinking all the while as to when he would go to the world of Visnu.

In due course, Dvadasi of the bright half of the Vaisakha month arrived, and

Performing the worship of Visnu in due form, he implored:

"Let loose on me your disc glowing like fire and take away my soul quickly cutting to pieces my body".

Then cut by my disc, the great devotee reached me. But his flesh became copper, blood became gold and the bones became silver and other metals like zinc, tin and iron.

Now listen to the result of offerings made in copper vessels.

My real devotees should know that it is in this way that copper arose and that it pleases me.

The Dlksitas among the devotees should offer padya, arghya etc., in this. Such is the origin of copper, such its prescription.

I have thus told you this. What else do you wish to ask? Earth said: Tell me how the Dlksita performs worship of Sandhya and by what mantra. Vardha said:

O Earth, listen to the mantra of Sandhya of morning and evening.

"All gods, Brahma, Rudra and Indra, all in dhyana yoga contemplate on Lord Vasudeva, the source of the world, the primordial effulgence.

O Vasudeva, the primordial being, bearing you in our souls, we bow to you again and again, during Sandhya, for emancipation".

May the Dlksita worship Sandhya with this mantra.]

48—130.1 333

The person ritualistically worshipping me should, after the decoration, adorn me with yajnopavita of nine threads. Then the tilaka of sandalpaste should be put on my forehead.

O Earth, I shall tell you this secret which you have asked, by which all devotees are able to get liberation from samsara.

Holding water in the palms held together and meditating on me with full devotion, the following mantra should be recited, by which one delights in my world for as many thousands of years as he uses copper vessels.

"O Kesava, your body is sweet-smelling by nature. By this smoke it is made further sweet. By the fragrance of your body make everything smell sweet. Accept this incense for my release from samsara".

Suta said: Hearing the account about Diksd from the mouth of Lord Narayana, the goddess Earth became clear in mind and asked Him again. 33 4 Varaha Purana Earth said:

"How great is the diksa for your worship, by hearing which my mind has become very clear.

O the greatness of the Lord, who has established this diksa for the four castes for their welfare!

But one thing lingers in my mind, O lord, and that you should be pleased to clear for the sake of devotees.

Formerly, you enumerated thirtytwo offences in worship. Committing such offences, how do people make expiation for them?

Be pleased to tell me, O Madhava, how this is".

Hearing these words of Earth, the great lord meditated for a while and then replied. Varaha said:

9. "If the pure devotees dedicated to my service eat the food offered by the king, out of desire, fear or contingency, they will be tormented in hell for ten thousand years".

At this Earth shuddered and became struck with fear for seventeen days.

Then with an afflicted mind she spoke again for the good •of the world: Earth said:

" O lord, please hear what I have in mind. I wish to know why there is this prohibition for the king's food".

Hearing these words of Earth, lord Narayana, the foremost among the knowers of dharma, spoke to her: Varaha said:

"Listen, O fair one, to know the truth about the prohibition of the king's food for the pure devotees.

Although the king conducts himself with equanimity, he performs cruel actions also by the influence of Rajasa and Tamasa qualities.

So the food he gives is despicable and I don't like it in the interest of upholding righteousness.

Listen, O Earth, to what I say further regarding the acceptability of the king's food.

Hearing these words of Visnu, the saintly Earth asked Varaha again: Earth said;

O Janardana, how can one purify oneself after taking in king's food. Varaha said:

Listen, O goddess, to what you want to know, namely how people can purify themselves after eating king's food.

That sin can be removed by performing Candrayana, Taptakrcchra and Santapana.

Then the sin will not remain, so I say. Therefore, the king's food should not be eaten by my devotees who are desirous of salvation.

20—131.1-5 335 and grain to the devotees, if the food is got cooked by my own devotee?, and taken after offering to me, it will not be sinful."

After installing me with due rites and giving money

Varaha said: " H e who approaches me without chewing the tooth-stick1, forfeits all merit in store by this single deed".

The twig like the Margosa's for cleaning the teeth. 336 Va rah a Pu ran a (bile) in him and also of marrow and blood. His face is foulsmelling.

Thus told, Earth asked Him for the sake of the good of devotees. Earth said:

How is it that, by a single offence, all the merit in store is annihilated? Varaha said:

Listen to the truth that I say that by a single offence, all the acquired merit becomes lost.

Man is impure because of the kapha (phlegm) and pitta

This impurity disappears by chewing the tooth-stick. Such purity is not got by other acaras. Earth said:

What is the atonement for one who performs the i\tes without chewing the tooth-stick (i. e., without cleaning the teeth). Varaha said:

I shall tell you how purity can be obtained by such people.

Akasasayana (sleeping in the open) for even days, purifies the people who do the rites without chewing the toothstick.

I h;. ve thus told you about the chewing of the tooth-stick and the means of purification for not using it.

If one does the expiation, how will he continue to have the sin?

Varaha said: " O blessed one, he who touches a dead body without bathing after a sexual intercourse, remains drinking semen for fourteen thousand years".

Hearing this from Lord Narayana, Earth was very sorry and she asked him: Earth said:

What do you say, O lord! This is a sad and disgustful thing. How can a man be drinking semen?

This saddens me a lot. Varaha said: " O goddess, know this secret.

This is indicative of transgression, such as of man having sexual perversion in women.

The mar, who does so reaps the result of his offence.

There is no atonement for a deliberate offence. But I shall tell you about the atonement for the offences committed through faults of the mind.

Householders who are my devotees, should live on barley meal for three days, oil cake for three days and air alone for one day.

They then become free from sins. Those who do this in the prescribed manner are not stained by sin.

Thus have I told you about the atonement for one who comes to me after a sexual intercourse.

Hearing these words of Lord Hari, Earth asked again for the good of the world. Earth said:

How can there be sin for those who have surrendered themselves to you? How can it be removed even if there is any? Varaha said:

O fair one, know from me what you seek to know. I shall tell you this which removes sins.

Remaining on food once a day for seven days, then completely fasting for three days, and then taking pahcagavya removes sins.

I have now told you about the rules for touching the dead body. It is better that the Bhagavatas avoid this altogether.

He who performs expiation in the manner suggested above, gets himself freed from all sins.

He is then born as a blind, penniless and stupid person and never realises that he is in hell. 338 Varaha Pur ana Earth said:

The person devoted to me, if he happens to touch a woman in her monthly course, shall perform penance for three days by sleeping in the open.

My devotee gets purified, in this manner and all sins of offence disappear from him.