At the sacred site, a seeker was instructed to observe a strict vegetarian diet for three days, preparing his body and mind for the holy rite to come. In the presence of the divine, he was to kindle the sacred fire upon the altar, marking the beginning of the ceremony. Both the disciple and the guru, having undergone initiation and purified themselves to the highest degree, proceeded with the ritual together. As they advanced, a venerable mantra was invoked—one upheld by the ancient forefathers, by the god devoted to Brahman, and by Bhavodbhava himself. With this mantra, the guru led the disciple to the assembly of attendants, announcing, “O disciple, with the proper rite, receive the goddess who was born from the southern branch of Narayana.” At this point, the Earth herself, Vasundhara, posed a question: “By which mantra should the procedure for adornment be established?” She marveled at how one devoted to action could be liberated through the non-action of the Lord. To her inquiry, the Lord replied with words filled with righteousness. Sri Varaha spoke: “The procedures for bathing that practitioners perform are to be followed, with special attention to those rites that center on water. Listen well, O Vasundhara, as I explain how this should be done with the appropriate mantra. First, prepare the collyrium and the comb. Taking the comb in hand, recite this mantra: ‘Having taken this comb placed in the hands, be gracious, Narayana; adorn the head. O great one, O lord of the universe, with your own eyes you see the three worlds.’” Then, with this invocation, the virtuous deity should be bathed. The mantra to be recited is: “O god of gods, this bathing rite prepared by me—accept the golden vessel; be gracious. This handful of water has been arranged by me; bathe, bathe.” After uttering, “Salutations to Narayana,” another mantra should be recited. Sri Varaha further instructed: “He who, according to this procedure, is initiated into my rite—this knowledge should never be given to an unworthy disciple, nor to a slanderer or a deceitful person. And this sacred item, once received, should be kept near the counting beads.” He elaborated on the beads: “The best strand consists of one hundred and eight beads, the middle of fifty-four, and the lowest of thirty-two. The finest beads are made of rudraksha, the middle from putrajiva seeds. This knowledge is so secret that no one knows it even in hundreds of lifetimes. One who is impure should not touch these beads, nor should they be placed in the hands of women. They should not be shown to anyone. Instead, after careful reflection, one should worship them. Thus, according to the prescribed rule, the counting beads must be preserved.” Hearing these words of Vishnu, the Earth, ever steadfast in her vow, spoke again: “How should the mirror be given? Tell me that, O Madhava.” Hearing her, Varaha replied: “Having uttered, ‘Salutations to Narayana,’ recite this mantra: ‘The supreme Bhāgavata scripture is the ear; Agni and the twice-born are your mouth; the Ashvins are the nostrils; the moon and sun are the eyes; the face is like the moon; the limbs are the principal elements of the world. Behold this mirror, behold the form.’ He who follows this procedure and is devoted to my rite—let the offering be made in this manner.” Thus concludes the chapter named “Kaṅkatāñjana Mirror” in the glorious Varaha Purana. The narrative then turns to the initiation of the four castes. Having been adorned and decorated, one devoted to the Lord’s rite was prepared for the next steps. With folded hands placed upon her head, the Earth once again addressed the Lord: “This supreme secret, you ought to reveal to your devoted followers. Speak of the pure, blessed Bhāgavatī, whose actions are determined by you.” The Lord, in the form of Varaha, replied: “O Mādhavi, since you ask me truthfully, I will answer as known by the pious kings. The virtuous Bhāgavatas should diligently perform the supreme twilight worship, as established. Having assumed a meditative posture for a moment, one should recite this mantra. Among mantras, it is the highest; among austerities, the greatest; among secrets, the most supreme and excellent. It must not be given to the uninitiated, nor to one without the sacred thread, under any circumstance. Now, O goddess, listen as I tell you another rite. Having performed my rites and taking an excellent lamp, recite this mantra: ‘Om, obeisance to the blessed Lord of grace and power, Vishnu. All the gods are established in fire; thus, O fire, you shall shine by your own radiance. By the power of this mantra, may I swiftly be uplifted for the sake of liberation. O god, accept this lamp, the embodied mantra, and let this act not be fruitless. By this, ancestors and grandfathers are delivered and become free from residue.’ I shall now tell you another act that brings happiness to the world.” The Earth then asked, “By which mantra should the tilaka be applied to my forehead?” The Lord replied with the mantra: “Contemplate the adornment of the face, O Vasudeva, which has been offered by you and accepted by me.” With this mantra, the painted tilaka should be applied to the forehead, thus completing the sacred rites as prescribed by the Lord.