Brahmānda Mahā Purana
43 - Types of Initiation and True Service of the Preceptor
Agastya said:
1. "O Hayagriva of great intellect, O ocean of nectarine mercy! Inform me of the type of initiation1 which is (necessary) in visualizing Shridevi.”
1. Diksha or Initiation is the essential pre-condition of Spiritual paths. It is the Guru who introduces a person to a spiritual discipline. Hence, the importance of Guru (which unfortunately degenerated in Gurudom). To make a person eligible to enter a spiritual path the Guru initiates him either by his touch (sparsha-diksha), sight or even by his mind (Manasi Diksha), the last being the best one.
Hayagriva said:
2. "We shall communicate Diksha (initiation) where from one attains identity with the deity and whereby the dirts of sins of persons are washed off.
3. The preceptor meditates upon Shivapura (as stationed) in the hand, repeats the Mula Mantras of the deity Angamalini (?) and touches the body of the disciple. This is called Sparshadiksha (the initiation by touch).
4. The preceptor closes his eyes and meditates on Shri-Kamakshi. With delighted mind he looks properly at the disciple. This is called Drugdiksha (the initiation by vision).
5. Merely when the proceptor beholds, speaks and touches, perfect knowledge arises immediately. That initiation is considered Shambhavi (pertaining to Shambhu the bestower of happiness).
6. The body of the preceptor is similar to the body of the goddess as mentioned before. By his grace the disciple too shines with the same form as he.
7. The leading spiritual preceptor properly gratified by means of service of long duration, silently intends initiation of the disciple. This is considered Manasi Diksha (mental initiation).2
2. VV.8-35. describe the procedure of Diksha.
8. Of all the modes of initiation, this is the most excellent one.
The devotee should at the outset perform Kriyadiksha (Initiation of holy rites). Its mode is being recounted.
9-14. On an auspicious day in the bright half of the month, the devotee (gets up early in the morning) and keeps his mind free from impurities. He should then remove the dirt from the tongue, mouth and face and clean them. He should then take his bath in accordance with injunctions.
After concluding Sandhya rites, he should stay in a secluded spot remembering the physical form alone of the preceptor. He should put proper curb on his food and remain silent
Remaining in the same manner, the preceptor too should enter the abode of worship. He should repeat Devi Sukta along with Vidyanyasa (the special position of fingers in the mystical rite pertaining to the Mantras) and Matruka (diagrams of characters etc. as a part of the mystical rite). Then he should repeat the Purusha Sukta. Thereafter he should propitiate Tripurambika by means of sixteen Upacharas (Means of paying homage to deity) well known as follows: Avahana (invoking), Asana (offering a seat), Padya (offering water for washing the feet), Arghya (materials of worship), Achamana (ceremonial ritualistic sipping of water), Snana (bath), Vastra (offering Robe), Bhusha (ornament) decorating with Gandha (scent), Pushpa (flowers), Dhupa (incense), Dipa (lamp), Naivedya (food offering) Tambula (prepared betel leaves and nuts), pradakshina (circumambulation) and Pranama (obeisance). Then by means of Sahasrakshara Vidya (one thousand-syllabled Mantra) he shall offer Pushpanjali (handful of flowers).
One thousand-syllabled Mantra:1
1. The Thousand-syllabled Mantra is nothing but a series of Lalita epithets including in them all the powers implied in the names of Siddhis, Nityas, etc. It concludes with the secret sixteen-syllabled Kadi Mantra.
Om Aim Hrim Shrim Aim Klim Sauh. Om Obeisance (to you) O Tripurasundari, O deity in the heart, O deity in the head. O deity in the tuft, О deity in the (symbolic) armour, O deity in the eyes, O deity in the mouth (face), Kameshvari, O Bhagamalini. O Nityaklinna, O Bherunda, O Vahnivasini (deity abiding in fire), O Mahavajreshvari, O Vidyeshvari (deity of lores), O Parashivaduti (messenger of the Supreme Shiva), O Tvarita, O Kulasundari. O Nitya, O Nilapataka (deity with a blue banner), O Vijaya, O Sarvamangala, O Jvalamalini (deity wearing clusters of flames as garlands), O Chitra, O Mahanitya, O Parameshvari (O Supreme Goddess), O Mantreshamayi (identical with the lord of the Mantras), O Shashthishamayi (identical with the lord of Sashthi i.e. Sixth day of the lumber fort-night), O Udyanamayi* (identical with garden), O Lopamudramayi, O Agastyamayi (deity identical with Lopamudra and Agastya), O Kalatapanamayi (identical with the scorcher of Kala i.e. Shiva), O Dharmacharamayi (identical with the conduct of righteousness), Muktakeshi shvaramayi (identical with the lord of the deity with loose tresses), O Dipakalanathamayi (identical with lamp and moon), O Vishnudevamayi (identical with lord Vishnu), O Prabhakara-Devamayi (identical with Sun-god), O Tejodevamayi (identical with the lord of refulgence), O Manojadeva-Mayi (identical with mind-born lord of love), O Animasiddhi (the power of being very minute), O Mahimasiddhi (the power of being very great), O Garimasiddhi (the power of being weighty), O Laghimasiddhi (the power of being very light), O Ishitvasiddhi (the power of being the overlord), O Vashitvasiddhi (the power of controlling others and winning over them), O Praptisiddhi (the power of achieving anything), O Prakamyasiddhi (the power of irresistible will), O Rasasiddhi (the power of alchemy), O Mokshasiddhi (the power of granting salvation), O Brahmi, O Maheshvari, O Kaumari, O Vaishnavi, O Varahi, O Indrani, O Chamunda, O Mahalakshmi, O Sarva-samkshobhini (exciting all), O Sarvavidravini (routing all) O Sarvakarshini (attracting all), O Sarvavashamkari (winning over all), O Sarvonmadint (making everyone of us mad), O Sarvamahankusha (great goad unto all) O SarvaKhechari (Khecharimudra of all) O Sarvabija (seed unto all), O Sarvayoni (source of origin unto all), O Sarvastrakhandint (the splitter of all missiles), O Trailokyamohini (enchantress of the three worlds), O Chakrasvamini (O mistress of the Chakra i.e. mystic circle), O Prakatayogini (one who has manifested Yogic power), O Bauddha Darshanangi (one having the Buddhist philosophy as one as of the limbs), O Kamakarshini (one who attracts love), O Buddhyakarshani (one who attracts intellect), O Ahamkarakarshini (one who attracts the principle of Ego), O Shabdakarshini (one who attracts sound), O Sparshakarshini (one who attracts touch), O Rupakarshini (one who attracts form and colour), O Rasakarshini (one who attracts taste), O Gandhakarshini (one who attracts smell), O Chittakarshini (one who attracts the mind), O Dhairyakarshini (one who attracts courage). O Smrutyakarshini (one who attracts memory), O Namakarshini (one who attracts names) O Bijakarshini (one who attracts seed), O Atmakarshini (One who attracts soul), O Amrutakarshini (one who attracts nectar), O Sharirakarshini (one who attracts body), O Guptayogini (one who has the secret yogic power), O Sarvashapariduraka-Chakra-Svamini (O presiding deity of the mystic circle that fulfils all hopes), O Anangakusuma (one who has flowers (i.e. flower-shafts of god of love) O Anangamekhala (one who has the girdle of Ananga i.e., god of love), O Anangamadini (one who maddens Ananga), O Ananga-Madanatura (one who has been afflicted by the god of love having no body), O Anangarekha (O streak of Ananga), O Anangavegini (one who has the impetus of Ananga), O Anangankusha (the goad of Ananga), O Anangamalini (having the garland of Ananga), O Guptatarayogini (one who has the Yogic Power that is more hidden), O Vaidika-Darshanangi (one who has Vedic systems of philosophy as limbs), O Sarvasamkshobhakara-Chakra-Svamini (O ruling deity of the Chakra that causes excitement in everyone), O Purvamnayadhidevata (presiding deity of the scripture named Purvamnaya), O Srushtirupa (one having creations as her form), O Sarvasamkshobhini (one who stirs up everyone), O Sarva-Vidravini (one who routs everyone), O Sarvahladini (one who delights everyone), O Sarvakarshini (one who enchants everyone), O Sarvastambhini (one who stuns everyone), O Sarvajrumbhini (one who is the 'yawner' deity), O Sarvashankari (one who causes the welfare of everyone), O Sarvaranjini (one who delights everyone), O Sarvonmadini (one who meddens everyone), O Sarvarthasadhika (one who achieves all objectives) O Sarvasampatprapurini (one who reimburses all riches), O Sarvamantramayi (one who is identical with all Mantras), O Sarvadvandvakshayakari (one who destroys all mutually opposed pairs of calamities), O Sampradayayogini (one who has the traditional power of Yoga), O Sauradarshanangi (one who has systems of philosophy of Surya as limbs), O Sarvasaubhagya-DayakaChakra (one who is the mystic circle that bestows all felicities) O Sarvasiddhiprada (one who bestows all spiritual attainments), O Sarvasampalprada (one who bestows all riches), O Sarvapriyamkari (one who does everything for the felicity of others), O Sarvamangalakarini (one who does everything conducive to auspiciousness to all), O Sarvakamaprada (one who bestows all desires), O Sarvaduhkhavimochini (one who liberates all persons from miseries), O Sarvamrutyuprashamini (one who suppresses deaths of all). O Sarvavighnanivarini (one who dispels all obstacles), O Sarvanga-Sundari (one who is beautiful in every limb), O Sarvasaubhagyadayini (one who bestows all fortunateness and felicities). O Kulottirnayogini (one who has the Yogic power of Kulottirna), O Sarvarthasadhakachakreshi. (O goddess of the mystic circle that achieves all objectives), O Sarvajna (omniscient one), O Sarvashakti (omnipotent), O Sarvaishvaryaphalaprada (one who bestows the benefit of all types of prosperity), O Sarvajnanamayi (one identical with all types of knowledge), O Sarvavyadhinivarini (one who dispels and prevents all types of ailments), O Sarvadharasvarupa (one who is of the form of the support of everything), O Sarvapappahara (one who removes all sins), O Sarvanandamayi (one identical with all the bliss (for everyone), O Sarvarakshasvarupini (one whose form is the protection of everyone), O Sarvepsitaphalaprada (one who is the bestower of all desired benefits), O Niyogini (one who controls others), O Vaishnavadarshanangi (one who has the systems of philosophy of Vishnu as limbs), O Sarvarakshakarachakrastha (one who is stationed in the mystic circle that accords protection to everyone), O Dakshinamnayesi (the chief deity of all the scriptures named Dakshinamnaya), O Sthitirupa (one who is in the form of sustenance), O Vashini (one who exercises authority), O Kameshi, O Modini (one who rejoices), O Vimala (devoid of impurities), O Aruna (the pink one), O Jayini (the victorious one), O Sarveshvari (Ruling goddess of all), Kaulini (follower of the Shakta rituals), Rahasyayogini (one who has the secret Yogic power), O Rahasya-Bhagini (one who enjoys pleasures in secret), O Rahasyagopini (one who protects i.e., keeps secrets), O Shaktadarshanangi (one who has the systems of philosophy of the followers of Shakti as her limbs), O Sarvarogahara-Chakreshi( goddess of the mystic circle that dispels all ailments), O Pashchimamnayesi (the chief of the sacred scriptures named Pashchimamnaya), Dhanurbanapashamkushadevata (the deity with bow, arrows, noose and goad), O Kameshi, O Vajreshi, O Bhagamalini, O Atirahasyayogini (one who has the highly secret Yogic power), O Saivadarshanangi (one who has Shiva's systems of philosophy as her limbs), O Sarvasiddhipradachakraga (one who is stationed in the mystic circle that bestows all Siddhis) O Uttaramnayesi (goddess of scriptures termed Uttaramnaya) O Samhavarupa (one who has the form of annihilator), O Shuddhapura (Pure and transcendent), O Bindupithagata (one who is stationed in the Bindu-pitha of the pedestal), O Mahatripurasundari, O Paraparatirahasyayogini O Shambhavadashanangi (one who has the systems of philosophy of Shambhu as limb), O Sarvananda Mayachakreshi (the Presiding goddess of the mystic circle conferring bliss on everyone). O Tripurasundari, O Tripuravashini (one residing in the Tripura), O Tripurashri (the glory of Tripura), Tripuramalini (having the three cities as a garland), O Tripurasiddha (one who has attained Siddhis of the Tripuras), O Tripuramba, O Sarvachakrastha (one stationed in all mystic circles), O Anuttaramnayakhyasvarupa (one whose form is what is called Anuitaramnaya), O Mahatripurabhairavi, O Chaturvidhagunarupa (one whose forın is the fourfold Guna), O Kula (O goddess Kula), Akula (O one who has no family), Kulakula (one who has Kulas and Akulas), O Mahakaulini (great follower of Shakti). O Sarvottara (one who is greater than all), O Sarvadarshanangi (one who has all systems of philosophy as limbs), O Narvasanasthita (one who is stationed in nine scats), O Navakshari (one who has nine syllables), O Navamithunakruti (one who has the form of a newly married couple), O Maheshatmika (one who is in the form of Mahesha, one who is identical with Vidya, Madanva Brahma, Kamadeva, Skanda, Nandin, Indra, Manu, Chandra, Kubera, Agastya, the anger of Durvasas and Bhattarakavidya, O Kalyana-tattvatrayarupa (having the three principles of great welfare), O Shivashivatmika (one who is in the form of Shiva and Shiva), O Purnabrahmashakti (one having the complete power of Brahman). O Mahaparameshvari (highly Supreme Deity), O Mahatripurasundari, I worship your sandals. Obeisance. Ka Em Ila Hrim, Hasa, Kahala Hrim, Sakala, Hrim, Aim Klim Sauh Sauh Klim Aim Shrim. *
*N. reads Udyana or Uddiyana, 'a bandha in Yoga'.
*N. gives this mantra as follows:
Ka Em ila Hrim, Ka-Sa-Ka-La-Hrim, Sa-Ka-La-Hrim Aim Klim Sauh Klim Aim Srim|
15. With the utterance of this thousand-syllabled Mantra, the devotee should offer handful of flowers. Otherwise, his worship shall be futile—so say the expounders of the Vedas.
16-20. Thereafter, the devotee shall clean a spot of ground by smearing cowdung and place a Drona full of paddy there, along with a Drona of pure rice grains of praise-worthy colours. A new pot filled with a Drona of water should be kept therein. Five gems and freshly cut grass should be put into the pot. The water should be rendered fragrant by putting tender sprouts and barks of the following trees viz. Nyagrodha (Ficus religiosa), Ashvattha (Ficus indica), Makanda (Mango). Jambu (Rose apple) and Udumbara (Ficus elomerata). He should place a ripe and splendid coconut over the pot. After worshipping it with fragrant flowers and other things he should show incense, light etc. He should repeat Shrichintamani Mantra (or Shrimantra as the wish-yielding Mantra) mentally and Matuka Mantras also. The pot should be considered the physical body of Shrikamakshi. The Mantras should be repeated touching the pot. When they have been repeated one hundred and eight times, the lamp should be shown again (waived round).
21-24. The teacher blindfolds the disciple with a cloth after calling him near in secret. He then makes him prostrate three times, with eight limbs touching the ground. The preceptor places flowers in the hands of the disciple and makes him offer the same to the deity repeating the following prayer—
“O shridevi, a mass of mercy, O goddess in the form of the greatest refulgence! This handful of flowers is placed at the lotus-like feet of yours. You are my greatest abode. You are the greatest Brahman. You are my Supreme deity. From to-day onwards protect me and my sons. We seek refuge in you."
After saying this, the disciple should place the lotus-like feet of the preceptor on his head (i.e., bow down to him).
25-26. When the sandals are placed on the head by the preceptor, it will be due to the merit of the previous birth, that should be obtained by serving Brahma, Vishnu and Shiva.
After saying this, he should rise up with great devotion. He should stand to the left of the preceptor calmly, unpretentiously and modestly.
27-28. The cloth bound over his face should be untied and the remaining part of worship shall be shown to him. The articles for food offering should be sprinkled with the water from the gourd (kept for the purpose). The Naivedya (food offering) on Mahatripura-sundari should be in the form of sugar, honey, ghee, plantain fruits and milk pudding. The Naivedya should be duly offered.
29-30. He should whisper the sixteen-syllabled Mantra slowly into the left ear of the disciple. Both of them then come out and the disciple is made to sit on a wooden plank. He should be pure and sit facing the east. The place shall be covered with a silk cloth. Repeating the Mantras, he should sprinkle the water of Shrikumbha (sacred pot dedicated to Shridevi) over the disciple.
31. The disciple should then take bath in ordinary pure water and wear two clothes. He should repeat the Mantra one hundred and eight times and then go to sleep.
32. If an auspicious dream is seen, the Punya (merit) thereof is excellent and it shall be added on. If a bad dream is seen, he should perform Japa one thousand and eight times.
1. Rules of discipline while behaving with one's guru are scattered over v.59 to the end of the chapter.
33. The worship of Tripuramba should be carried out in the manner mentioned above. If no dream is seen the achievement of Siddhi will be after some long time.
34. With great devotion the disciple should partake of the remnants of offerings unto the goddess which have more benefit. The disciple shall immediately be a sanctifier of rows.
35. "The disciple should dedicate unto his Guru (preceptor) his body, possessions and vital airs. He should conduct himself obediently subservient to him continuously. He should never transgress his words.
36. One should know that a preceptor is a rare redeemer from worldly existence. When pleased he grants the splendour of liberation from Samsara.
37. The meaning of the letter "GU' is 'darkness'. The letter "RU” means “One who dispels”. The preceptor is called Guru because he dispels darkness.
38. After obtaining a preceptor in the form of the bestower of perfect knowledge, one should not have recourse t0 another preceptor. He should consider even the harsh words uttered by the preceptor as blessings.
39. He should at the outset make obeisance to him and from him alone should receive secular, Vedic and spiritual knowledge.
40-43. Thus, after carrying out the three types of initiation, the preceptor should instruct him in everything that should be performed. Devotion to Guru is a good conduct and malicious mischief towards him is a great sin. Remembering his (guru's) feet (itself) is liberation (from samsara). This is the procedure as long as this body lasts. By uttering falsehood in front of the preceptor, one incurs a very great sin. Even: by slaughtering a cow or murdering a Brahmana, one will not incur such a great sin. An ideal disciple will be saying thus: “I have a series of preceptors beginning with Brahma and ending with a blade of grass. I have everyone worthy of my honour and worship. Who then is not honourable and respectable on the surface of the Earth unto me?" Such a disciple who is favourably disposed towards all is glorified as an ideal disciple.
44. One sanctified by and equipped with many good qualities free from impurities, good qualities like decent habits and spotless character, is called Shishya (disciple) because he abides by the Shasana (behest) of the preceptor.
45. If one becomes tired by Japa, one should begin to meditate. If one is tired by Dhyana (meditation) one should begin to perform Japa. If one is fully endowed with Japa, Dhyana etc., one accomplishes and acquires mastery over the Mantra.
46. Just as, due to the power of contemplation, even a worm turns out to be a black bee so also, due to the power of ecstatic trance, a man becomes Brahman.
47. Just as at the time of dissolution, the universe is not observed, so also (the external world should not be seen) when one closes the eyes (for meditation). This is the characteristic feature of Dhyana (Meditation).
48. When the greatest principle that is beyond everything capable of being described and that is free from aberrations, is realized, the Mantras become servants along with the presiding deities of the Mantras.
49. All his activities, since he strictly adheres to the realisation of the unity of Souls, constitute his Darashana (Vision, System of philosophy). The purpose of Yogic practice and penance is served by his Mantra. His (Preceptor’s) very glance constitutes his (disciple's) asset.
50 If the false identification with the body is got rid of, when the great Atman is realized, one can have Samadhis (Meditation and trances) wherever one's mind travels.
51. If one sees and realizes the non-dualistic omni present, quiescent and blissful Atman nothing remains for him to be obtained or known.
52. Eulogistic prayer is on a par with ten million worships. Japa is on a par with ten million eulogistic prayers; meditation is on a par with ten million Japas and getting merged (with the Supreme deity) is on a par with ten million meditations.
53. The physical body itself is said to be a temple. The individual soul (himself) is Maheshvara (the great deity installed therein). One should abandon the Nirmalya (remnants of worship) of ignorance and unify souls with the concept “I am he".
54. When it is covered in the husk, it is paddy. In the absence of husk, it is rice grain. The soul bound by the noose (of senses) is remembered as the Jiva (Individual Soul). Freed from the bondage, it is Maheshvara (Supreme Lord).
55. The movement of birds in the firamament is not observed (distinct from the sky). The movement of aquatic beings in water is not discerned (distinct from water). Similarly, the great conduct of noble-souled ones is not distinct from their environment.
56. The worship connected with daily routine of holy rites should be performed during the day. The worship connected with the Naimittika (needed for a particular situation) rites should be performed at night. The performance of rites is a Kamya Karma (performance of acts for achieving desires). This is the conclusion arrived at in scriptures.
57. Recollection of Shripaduka is greater than millions and millions of great charitable gifts, millions and millions of great holy rites and millions and millions of great sacrifices.
58. As long as the body is sustained, all activities pertaining to one's caste and stage in life should be carried out with or without knowledge for liberation from Karmas.
59. Whatever comes out of the mouth of the preceptor is called Shastra (scripture). Even if it is forbidden (in Shastra) one should carry it out. One should not transgress the commands of the preceptor.
60. Even if one hails from a high caste, even if one possesses great learning and is endowed with wealth, one should, after seeing the preceptor from a distance, joyously prostrate one's self before him once and circumambulate him three times.
61. One should bow down to everyone whether a deity or a blade of grass regarding that it is the preceptor himself. One shall bow down to an idol made of metals or clay in the belief that it is the deity.
62. (The following are sinful activities causing people to become Brahmarakshasas (demoniac Brahmanas, Brahminical demons). If one speaks in contempt of the preceptor or addresses him by base terms, if one defeats a Brahmana in arguments or if one reveals secret scriptural tenets or makes them public, one shall become a Brahmarakshasa.
63. One shall continuously entertain non-dualistic conception, but no non-dualistic feeling in regard to the preceptor. One should not censure other people's religious cults or principles nor the Vedas, nor the scriptural texts nor the Agamas (philosophical treatises).
64. If the disciple stays in the same village as the preceptor, he should pay (personal) obeisance to the preceptor during the three Sandhyas (dawn, midday and dusk). If he stays about 3 Kilometres, (Kms) away he shall devoutly bow down to the preceptor once every day.
65-66. If the disciple stays six Kilometres away, he should present his respects to him during the five Parvans (festival days) in the course of a month). If the disciple stays at a distance ranging from one Yojana (twelve kilometres) to twelve Yojana (one hundred and forty-four kilometres) he should bow down to the preceptor once in as many months as there are Yojanas (twelve kilometres). If the disciple stays still further, he should go to the preceptor whenever he wishes.
67. One should never approach a king, a deity or the preceptor with empty hands. He should offer fruits, flowers, garments etc. in accordance with his capacity.
68. (A preceptor) is personally Supreme Shiva (Parashiva) himself encased in human skin. He wanders over the Earth incognito in order to bless a good disciple.
69. It is to accord protection to good disciples that Shiva assumes forms though he is formless. Shiva the storehouse of sympathy is active in the world like a worldly person.
70. Shriguru (the glorious preceptor) is glorified as lord Shiva himself without three eyes, lord Achyuta himself but not four-armed, and lord Brahma himself though not four-faced.
71. Like the blind men who do not see the rising sun, only those devoid of good luck do not see Shriguru who has the splendour of the greatest principle and who stands before your very eyes in the same manner.
72. The most excellent deliberation is the deliberation on reality. The deliberation on Japas is the mediocre one. The deliberation on scriptural treatises is base and the deliberation on worldly affairs is the meanest of mean things.
73. There is no principle more profound than the preceptor. There is no greater pleasure than knowledge. There is no better worship than devotion and there is no greater benefit than liberation from Samsara.
74. In all Vedas and scriptural texts it is mentioned in different contexts and in as many words that Shrikamakshi is greater than the greatest among Brahma, Vishnu, Shiva and others.
75-78a. Many pairs are observed and heard of in all worlds. Some of them are mutually opposed and some are mutually complementary such as Sachi and Indra, Rohini and Chandra, Svaha and Agni, Prabha (Lustre) and Sun, Lakshmi and Narayana, Vani and Brahma, Girija and Shiva, Agni and Soma, Bindu and Nada (sound), Prakruti and Purusha, what are termed as Adhara (support) and Adheya (what is supported), Bhoga (enjoyment of worldly pleasures and) Moksha (Liberation), Prana and Apana, word and meaning, affirmative and negative, pleasure and pain etc. There is no doubt that all of them are the Supreme Brahman.
78b-80a. They know that another refulgence has come up by the name of Kamakshi which Brahma, Vishnu, Shiva and others perpetually meditate upon. Thus, if a person abides by the path of Shakti, he should be the object of grace of Sridevi. He shall attain worldly pleasures and salvation?
80b-82a. Those who worship Kamakshi with or without Mantras, whether they are women, Vaishyas or Shudras, do attain the greatest goal. What then in the case of Kshatriyas and Brahmanas who worship with Mantras.
Even if they are men of the world, they are liberated ones certainly, without any doubt.
826-83. Naivedya should always be offered during the five Parvan days, in the form of sugar, honey, ghee, plantain fruit and milk puddings. He who does not worship though he is competent will incur the curse of Devi.
84-87a. If one cannot afford, one should always worship Ambika with articles mentally conceived and imagined. A householder shall worship Mahadevi with the full equipment of auspicious conduct and accompanied by his wife favourably disposed towards him.
A preceptor shall, O Pot-born Sage, mention the code of good conduct thrice. If the disciple does not grasp (and conform to it), 'the Sin is that of the disciple and not of the preceptor. The devotee shall consider the preceptor and his wife as well as his parents like this, that they are Lakshmi and Narayana or Sarasvati and Brahma or Girija and Shiva.
876-88. Thus, everything has been briefly recounted by me, O Pot-born sage. By concentrating on this much an intelligent disciple shall become omniscient.