In the sacred Varāha Purāṇa, the narrative unfolds with the solemn ritual of initiation. The guru, seeing only his disciple before him, takes up the water-pot, a symbol of purity and readiness. By the grace of Viṣṇu, the disciple has attained success; both the initiation and the water-pot are received, marking the sanctity of the moment. The guru then performs the mouth-utterance, formally initiating the disciple. Even if the disciple feels humbled, wandering in lower states, the blessing of both the guru and Viṣṇu's initiation is obtained. With the prescribed mantra, the mouth-utterance is performed, and the disciple receives the sacred garment. “Take the water-pot, dear one,” the guru instructs, guiding the disciple through each step. Next, the disciple is told to take the vessels of fragrance and all agreeable perfumes, reciting the mantra as instructed. He then takes the madhuparka, the honey offering, and recites the appropriate mantra. With devotion, the disciple takes hold of the guru’s feet, seeking to please him with effort and retaining the guru’s teachings. He recites the mantra: “Let all the devotees listen to me, and my guru has fulfilled all desires.” Thus, the scripture declares the initiation of a brāhmaṇa on earth, outlining the procedure to be followed. By this very method, initiation is performed, as revealed in the one hundred and twenty-seventh chapter of the Varāha Purāṇa, named ‘The Sutra on Brāhmaṇa Initiation’. The narrative then turns to the initiation of a kṣatriya. “Now, I shall explain the ritual of the mirror, collyrium, and girdle for a kṣatriya,” says the sage. The initiation is performed with the previous mantra, and all necessary items are brought, except one: the palāśa stick is not used as the staff. Instead, the aśvattha stick is chosen for the initiation. All instructions given must be followed, just as previously declared. The kṣatriya, taking hold of the guru’s feet, recites the mantra: “O Viṣṇu, all weapons have been renounced, all kṣatriya duties have been abandoned.” Speaking these words, the kṣatriya remains at the guru’s side. He then recites: “O god of gods, I do not touch weapons, nor do I utter slander, O Lord.” With these declarations, he worships everything present and offers food on the ground, as instructed. This, the sage explains to the goddess, is the initiation for a kṣatriya, which brings liberation from worldly existence. Next, the initiation for a vaiśya is described. “Listen to the truth of it, O beautiful one,” says the sage. The vaiśya abandons his customary duties and becomes devoted to the service of the Lord. All previously spoken instructions are gathered. The place is first smeared with cow dung for purification. Taking an udumbara stick for cleaning the teeth, the vaiśya holds it in his right hand. Kneeling and touching the ground, he recites the mantra: “I, a vaiśya, have come to you, having given up all vaiśya duties and associations.” Thus, he too becomes devoted to the Lord’s service, abandoning agriculture, cattle-rearing, and trade, both buying and selling. He offers salutations to the gods and the Bhagavatas assembled before him. This is the initiation for Vaiśyas who follow the Lord’s path. Finally, the sage turns to the initiation for a Śūdra who is devoted to the Lord. “O noble lady,” he declares, “I shall now explain the initiation for a Śūdra.” For a Śūdra desiring initiation, these rites should be performed swiftly. After anointing him up to eight hands’ length, he is led forward, marking his entry into the sacred path. Thus, the Varāha Purāṇa lovingly details the rituals of initiation for each class, guiding all seekers toward devotion and liberation.