Once more, the Earth, filled with devotion and curiosity, approached the Lord and asked, “O God, I have another question for you, one that concerns the path of dharma. This is my deepest secret, and it is the matter that intrigues me most.” Hearing the earnest words of the Earth, which resounded like thunderclouds, Śrī Varāha, the Divine Boar, addressed her with compassion. He said, “O beautiful one, listen well: even the gods themselves do not know this, nor do those who have mastered the disciplines of yoga. What I am about to reveal is the most auspicious and righteous practice, spoken directly from my mouth. The question you have asked me, O fortunate lady, concerns the sacred rite of initiation and the divine teaching that accompanies it. Whoever receives the initiation as I describe will find true happiness, for by this means, people are delivered from the endless ocean of worldly existence and birth.” The Earth, eager to learn, replied with humility, “O goddess, approach the teacher and say, ‘Instruct me, for I am your disciple, O guru.’” She was told to bring offerings: roasted grains, honey, sacred grass, and clarified butter as sweet as nectar. She should also offer a black antelope skin, a staff made of palāśa wood, a water pot, a ritual vessel for offerings, a ladle, and a cooking pot with a spoon. Food and drink for enjoyment, and all other necessary provisions for the rite, should be brought. In addition, all kinds of seeds and various gems should be gathered. All these offerings, and nothing else, must be respectfully placed at the teacher’s feet. With reverence, the disciple should take hold of the teacher’s feet and ask, “What shall I do for you?” For the ritual, the brahmin seeking initiation must prepare a square altar, sixteen cubits across, and place a water vessel above it. On top of this, following the proper rules, a new layer of grain must be firmly established, and upon that, a vessel filled with sesame seeds is to be placed as prescribed. After performing the worship ritual at this sacred spot, the teacher’s duties are set forth. Four water vessels should be placed at the four sides of the altar, and the entire arrangement should be encircled with a white thread in the proper manner. Once the mantras have been recited, the one who gives initiation should bestow the consecration. Having gathered all the necessary items and determined the teacher’s responsibilities, the teacher must purify himself as prescribed and face east. He who is pure, who recognizes devotion in others and is himself a devotee, must then proceed with the rite. When the maiden is given in this context, those involved should not repeat the act. The Lord cautioned further: anyone who, lacking compassion, harms his virtuous wife or beloved companion, or who is a killer of a Brahmin, an ingrate, or a slayer of a cow—such persons are the gravest of sinners. Regarding offerings and conduct, the bilva and udumbara trees, and others as well, may be used at any time by those who seek the highest attainment and the eternal law of liberation. The killing of the karīra plant is permitted, as is the use of udumbara fruits. However, one should never eat pork or any kind of fish, nor should one indulge in slander or violence at any time. If a guest arrives after a long journey, hospitality must be shown. The wife of the teacher, the wife of the king, and the wife of a Brahmin are never to be approached inappropriately. One must be cautious with gold, other gems, and women in the prime of youth. When seeing another’s fortune or reflecting on one’s own misfortune, one must remain steadfast. Thus, O Earth, the teacher should instruct the one who desires initiation. And finally, two leaves from the udumbara tree should be placed in the center of the altar, completing the sacred arrangement.