The naration of eligibility-cum-authority

Chapter 38.

   1ff. Thus begins the Thirtyeighth Chapter: The Lotus-born Said: 1-3A. The gods and Siddhas the realised Beings, perform the installation of infinite shapes, existing in sacred places on the earth, and which have inhibited in course of time, once again, after again and again remembering their shape. However, how that installation is to be performed by those situated in the righteous duties which are mortal and of temporary existence (asatyaih=alpasatyaih; cf. 'alparthe ac'.), for the sake of uplift of one's lineage and for one's own reputation? The Venerable Lord Said: 3-4. O Lotus-born! that which is the assignment of Mantras, into the (iconic) shapes created out of materials (stone, metalr etc.) with the help of adorable Mantra coupled with limb-chants (sangena) and accompanied by (its) knowledge and meditation, and combined with the shrineworship (Bhavanarcana), joined with mantric recitation, that consecration is prescribed for the knowers of Mantras as characterised to be repectable authority (Apta-laksana). 5A. O Twice-born! the mantra-term is finally (ante) donor of eternal mantric accomplishment. 5B-8A. That installation-consecration is mediocre one which and donor of lesser fruit, whic is done by the sons etc (of the mantric-masters) who are prompted by its purport, on account of debility, or death of the knowers of mantras, due to the intention of conferring grace, with rituals, as per prescription and with that mantra (of their father), alongwith the hymns of Rk and Saman, with their own influential areas, and with attentive and practical mind. 38.8ff. 8B. That mantric term alone (by recitation), yields pure auspicious result, at the end of the bodily termination. 9-10. That installation is to be known as ordianary one and yielding heavenly pleasures as Vedic sacrifice, which is to be performed by the chief of preceptors, for the sake of those devoted to the Supreme Lord, with the help of Vedic chants alone characterised by occasional propriety and alongwith, retention of organic exception, meditation of the Lord and depositing of Mantras. 11. O Lotus-born! whatever, is said to be the mantric fruit of hitherworldly and thitherwordly nature, is to be known as dependent on the preceptor in this world O God worshipped by the world. 12-13+ Therefore, O Lotus-born! the deity who is installed by one who is knower of the truth, knower of Sastra, and devoted to righteous action, knower of six spiritual paths, and un-mixtured in all sentiments, either mobile or static (idol) and large,the mantra, confined therein appropriately, O Lotus-petal-eyed one!, becomes permanently settled respectively by the distinction of static and mobile nature. 38.14ff. The Lotus-born Said: 14-14+. O God! In course of time alone, the material (of images etc.) goes to the state of decay. And then the Mantric Self who is worship by people goes out of sight (apratyaksata) of the people (lokanam) then does that is kept in abeyance of expectation, by the philosophers i.e. connaisseurs of the essence. The Venerable Lord Said: 15-18A. The Lord assumes the image form of the preceptor, after making it (his body) separated from his Karmic bond, by invading (i.e. pervading the reputational prowess of the persons who are surrenderd to various types of devotions and who are seekers of different fruits and therefore engaged in ritual actions, which is free from defects and which is great in magnitude, filling the entire shrine of the universe, O great mind, stays in the form of of divine mantras, in the means which are consisting of the functional materials and in the contingent means, with the upholding of courage marked by the rays of the prowess. That is called the consecrational installation. 18B-19-20. Wherever, the installation is comprising such materials, O Lotus-born! therein, the ritual called installation, which in marked by compassion and devotion, and coferring grace both ways (i.e. for prosperity and emancipation) and consequentlygrantor of prosperity and liberation. And it is prohibited for the self-accomplishment of the Twice-borns who are faithfull to the righteous Brahman (Sad-Brahma-mistranam) , O pure-visioned one! to be adopted as permanent duty. 38.21ff. Since, there exists no escape from that sin, at all, any other than the dropping of the mortal body and (voluntarily) dropping of it (body) fetches great sin. 22-23. Therefore, by those who have conquerred self, it should not be undertaken at the initial stage itself. However, out of intention to do favour to the members of all the four social orders (Caturnam api), the appropriate installation ceremony should be performed always by them, neither by cynical attitude nor by greed. 24-25. However, when sudden defect arises like the body-crack etc., O Lotus-born!, for the sake of grace on devotees, He (the self-restrained priest) always executes its expiation, divine mantras: Balamantra etc, preceded by twelve-syllabled mantra etc., which are marked by the singular fruit of liberation, which are duly worshipped, fumigated (hutaih) and mutterred. 26-29. Therefore, in this duty-bound ritual, O Twice-born!, by the Brahmins versed in three lores (Vedas), warrior-class-members, members of merchant class and the menial class, who are identified with the Lord, eigher with desires or without desires, by those absorbed in the mantric adoration on by graduate students, at first stage, an eminent Brahmin of Pancaratra faith, who is settled on an authoritative designation (adhikarapada-stham), after offer prayer to him (Prarthanapurvakam). He is to be one who knows about the manifestations of the Supreme Lord, beginning with (fourfold) vyuha aspects. He is always authorised in respect of installation of other idols of the Lord. 38.30ff. 30-32. And the installation consecration alongwith authoritative sermon is to be done in respect of the surrendered devotees, by exclusive Pancacatrins. 31-32. Those who are are exclusive devotees (of Visnu), who are knowers of fivefold day-division for pious duties (Pancakalajna: Abhigamana, Upadana, Ijja, Svadhyaya and Yoga.) who are not distinctly present prior to the cosmic creation, who are born out of His (Narayana) and who are the intrinsic philosophy of the twelvesyllabled mantra, whose existense is even at the line of evolution and involution stages, dedicated to the fourfold Vyuha formation. They do the renunciation of actions in consideration of the presiding Lord (Adhyakasa-lah) i.e. Aniruddha onwards (i.e. through Pradyumna, Sankarsana and Vasudeva). 33. Excepting such a pancaratrin, any one else is more difficult to be obtained, whose Supreme dedication pertains to Him, whose faith in His knowledge is pure, and position in the ritual is clear. 34. Those who are settled in other path, who do not yearn for the excellent beattitude, and who wish for mutual interest (meaning not clear), for them, there is no place in the image form of the omnipresent Lord. 35-36. To him, the assignment of each functions, as per occasion, should be done for the mantras pertaining to all the Vedas, who possesses the prescribed authority, and who has achieved his goal (uktadhikarinam, labdhalaksyam), unartificial, dedicatedto five periods, pure and used in Tantra siddhanta. 38.37ff. 37-39A. Since, O Lotus-born! whose attachment at heart is in the permanently accomplished form of His, or a form pertaing to Him, in the locii Mandala etc. (...kunda, kumbha...) in the perpetual worship for individual sake or for public sake, for him, the Supreme Self, omnipresent Acyuta, the Lord of the world opts for immediate presence in the form of Mantra. 39B-40. O wise one! that installation of Him, is prescribed in a temple or in one's dwelling, in this mode, O Twice-born, for the sake of one's mental satisfaction without much curiosity, even for obtainment of desires or for reputation as well. 41. Thus has been narrated the principal ritual code, appropriately. Hereafter listen comprehensively, to the ancillary ritual mode which is other than this one. 42-45. The performer receives status in case, the installation consecration is performed at the hands of those Twice-borns (priests) who have received the initiation earlier, as per procedure by the twice born who are well settled in the trivedic religion, and who are attached to routine worship, and who are the devotees of the Lords' who are Bhagavatas, who have attained the goal or actions by retention of senses and meditation, who has taken labourious excercise in mastering, mantras, Mandalas, Kundas, 38.43ff. 43-45.......astra, Mudras etc., who have faith in the pervasion of six paths (Mantradhva, Varnadhva, Bhuvanadhva, Kaladhva...) who are having sacrificial nature, having no jealousy, who have not missed the proper ritual order, who are attentive, and abiding by one's duties, whose reputation is spread in the world, and who have driven away infamy. The Lotus-born Said: 47-47+. O god! the complex tipe of worshipping is frequently prohibited again and again, of the rituals of aforesaid worships, which is permitted to witness (drastm angikritam ca yat). A doubt has arisen in that particular matter which Thou deserve to remove. The Venerable Lord Said: 48. It is true O great Talent! which you have just raised. However in the event of occurence of some other ritual act, there is no fault of the authorities, since for them, the faith of supremacy pertains to Acyuta; due to the subservience of other gods to Acyuta. There is no fault accruing out of worship of others as in case of paying respects to the class brethren, or honouring their righteous wives either in presence or absence. 38.51ff. 51-54A. However, those who are busy in worldly affairs, and who have lef the impartial mental equipoise, and who are not aware of the special qualities in the Lord, go on telling, the supremacy of all gods, by verbal expression alone, and who are tempted to performance of the worship of deities without proper authority, herein, out of greed for that way of subsistence (marga-sthiteh lobhat) grasping its purport, they are indeed the worshippers of complex set up and are destined to the state of degradation. (Patitya pada-samsthitah). 54B-55A. However this does not does not take place in the case of those who are purified by true devotion, are whose selves are dedicated to Vasudeva, and that blame out of those actions does not cause a break (in their exclusive faith). 55B-58A. Let that be so O great Talent! The activity is to be done in respect of those having faith in Mantras, with devotion. However, even when that mantra, during the act of mutterring, is subjected to metathesis of letters, or ellipsis or a syllable-vowel, or redundence by vowel, even then, the mantra is always yielder of one and the same meaning. And very soon, owing to the influence of the ardent devotion of the employers of those mantras, yields desired fruit, O Lotus-born! 38.58ff. 58B-59. In fact, in respect of those who are purified out surrendered without proper order, the Lord of Mantras grants favour, very soon on those of dedicated selves. Then of sure, what is to be said of those who complete in both action and knowledge, O Lotus-born! 60-61. Therefore, in respect of those devotees who are absorbed in faith and devotion, and who are instructed by the teachers, and as a result, who are rightly surrendered in this discipline O Great Talent!, all canonical rites: initiation etc. should be performed by the preceptors who are affectionate to devotees. 61B-64. However, one who his not taken shelter in me, but for reaching me, performs initiation of me, for devotees of low or medium eligibility, who are bound in worldly affairs and whose selves are absorbed in desireful enjoyments or installation and other rites, out of infatuation, he leads his achievement, alongwith his devotional necleus and his action and action-technique to adverse orientation (Paranmukha), in this life alone, very soon. And at the end of bodity association, instantly having lost righteous progress reaches dreadful hell, after experiencing the results of his misdeeds. 65-66. However, due to the greatuess of Lord's mantra, and due to its operational strength, the contaminated sin is lost and due to his earlier good meritonicles achievements, having again crossed evil doings, would get human body once again and perform good attempt, by which he would gain peace. 38.67ff. 67. One who approaches a preceptor who is full of egotism, non-devotee and ineligible, selfishly then he gets a state in hell. 68-69. Even though the Mantric Self is all-pervasive, and grantor of favour to all, O Twice-born, even then, inspite of that fact, does not adopt His immediate presence in that image (of mis-installation), and the person having worshipped that image does not enter Me, at the termination of his body. On the other hand, the ghosts and globins instantly cause destruction of his wealth and other belongings. 70-71+ Therefore, those who are settled in other conons should not be favoured by initiation. And that type of teacher is to be set aside (apasyah) by a person who entertains fear from worldly exestence, and who is dedicated to right form of devotion and free from hypocrat attachment. Therefore, O great Talent! the exalted sacrifice (Mukhottama) named as installation consecration is to be fully carried out by Vasnavas alone from the beginning onwards, in respects of the Vaisnavas. 38.72ff. The Lotus-born Said: 72. I like to know about the image-making for the benefit of the devotees of the Lord, who belong to the four social orders? Brahmana etc., O Omniscient One! The Venerable Lord Said: 73-74. For the sake of acquisition of an auspicious tree meant for god (s idol), one undertake a trip to forest, (read vanayatran ca place of raksadike). Then having reached the vicinity of forest region, and having performed its deity (Vanadevata), upto the limit of the forest, one should pick up either an aged stone or a tree, accompanied by pure mind and after worship-rite of the Lord. 75-76. First of all one should carry the (image-materials) tree etc. in procession, alongwith, the knowers of Pancaratra, and Rk, Saman etc. and also devotees who are action-oriented, and architects who are pure and disciplined, and also alongwith the restrained initiates. Then one should sprinkle the stone, mentals or earth or earthen metallic ones. 38.77ff. 77-78A. Collection of the metal originating from sylram land and forest which are in the form of soil, has been prescribed. And for the sake of casting of icons, a small portion of it is to be mixed with, large collection of pure soil, originating fromabove two sources (dvije). 78B-79. The employment of the particles arising out of zink, gold, copper and the earthen cores containing metallic substances is prescribed along (the chanting of) heart-chant (Hrda=Hrnmantrena), O Lotus-born! for the purpose of the pacification of the combustion heat of mantric soil. 80-81. All the material upto the charcoal-fuel-sticks, from the border of the forest is (to be) utilised, and when it is fetched as per prescribed ritual would be granting accomplishment. Having thus at first fetched the material starting with the trees, from the sylvan land, one should undertake the idol-making there itself or (tatra va) in the courtyard on one's own dwelling place (grhoddese) 82. In the worship, one should worship, under the instruction of the preceptor the personal belongings (Svakam) of the engineer as well as the master, thereafter in the self-ementing order. (svotthitena kramena) 83. In this most exalted activity, the prudent master should discard the Rajasic and Tamasic attitute from the beginning itself. 38.84ff. 84. That (idolmaking) does not materialise in respect of those of polluted conscience, indeed O Lotus-born!; and in case, it is fully completed, it would be encumbered with hundreds of hurdles and flaws. 85. Even in case of a person of Sattvika composition, O Lotus-born! due to the precedent action alone (praktanenaiva karmana), deformity of limbs. Which is displeasing the mind occurs while the image is in process of making. 86A. In such an event listen to me about the procedure that is to be followed. 86B-87. The fitment (yojana) of the limbs of the three-dimensional icons is to be effected with the paints composed of white-red and other colours which are blended with odours (gandha-bhavita) which are enchanted by holy Astra-mantras, and employment of strained water. 88. And the fitment of the earthen idols is to be done by the clay which is mixed with honey, ghee and milk and blended with silk-powder sprinkled by goden water (i.e. thin coating). 89. In the event of crack or split developping in a wooden icon, the fitment is said to be carried out with Astra mantra and also the tool (astra-sastrabhyam), preceded by the pacification rites (Santi-purvika), O Lotus-born! 38.90ff. 90-91. In respect of major damage of images made of stone, the abandonment is always prescribed. However, when the damage caused, is of the nature of slight damage, then, the rubbing fo the touch-stone, with a gem-set pencil set in gold is prescribed. And when the damage is levelled up, then the image would be fetching merit (gunavaha). 92-94. However the installation of images bearing damage, certainly causes death of: the preceptor, master, the chieftain of silpins, and the instructors. The damage present in the group of sense-organs, gives blame to the performer. If the damage is ranging from the ear to the navel in front-side, causes death of the son (of the master), that in the rear of the two buttocks, causes death of the wife and that in the rear limb, loss of brother. By one in the range of waist to the anus, there would occur loss of sisters. 95. From the bottom of the thighs upto the knees, wherever, the damage takes place, it would cause destruction of wealth, corn and cattle; at an early time. 96-97A. The damage in the range of knees to soles of the feet causes damage to the class of servants. Therefore, out of the compassion for all, and for oneself also, the master should declare the damage, and he should lead the damage to flawless rectification. 38-97ff. 97B-97+. While the icon is being prepared, and it is taken out of (the mould of) bee-hive-ware, if limb-deformation occars, then listen to the subsequent modus. (The defect of damage when the iconmaking has comnaced.) 98. When the divine revelation has taken place in the idol, then in that case, its abandonment or destruction is opposed to canon, in rising gradation (uttarottaram). 99. In the case of large-size idols etc., the discarding of the material is not proper, especially that composed of gold and other excellent (precious) metals. 100A. When some deformity in limbs etc. has arisen, one should perform a ritual for pacification. 100B-101. Again, having filled its (icon's) limb, with special procedure, O Lotus-born!, one should sprinkle on the damaged portion, the powder of gold and goldproduct mixed with genuine gems, as per availability and alongwith the chanting fo twelve-syllabled mantra. 102. Starting with that, in the case of images made of other (less-precious) metals, O great lalent, those should be filled with the indegenous metal (Svenadhatuna) mixed with little (quantity of) gold. 103. In case mental purification does not take place, by this ritual being done, then some other rite should be undertaken, with Guru's consent and preceded by worship. 38.104ff. 104B-105. They supervise it in person. One should then again to abstract state (a-murtatam). After wards, another rectification (a-ksatam) should be brought about with that indigenous material of the icon. (tena bimba- dravyena), which is complete in all limbs, and attractive to mind, and of excellent qualities. 106-108. When it is made so, it would become eternal without long lapse of time. By that resolution, alone, O Lotus-born! his prior ancestors, attain permanent status, alongwith the ancestors prior to great-grandfather. Then they dispute with each other, stating that we have been almost absolved of our sins, by this linear descendant. Now if he so desires, we shall proceed towards the state of being Vasudeva, furtheron. 109-110. For that reason, the sacrificial rite called: great installation-consecration should be performed as soon as possible, for the satisfaction of these fourfold self-incarnations (of the Lord) (a read amunam, for anunam), and also of the seers, who are the connaissenrs of truth as also of the gods and manes, O Lotus-born!, as also of the human beings and other creature dwelling in the core of the triworld-complex. 38.111ff. 111. O Twice-born! from the broken icon made of metal, which has originated from other Agama (=source?) one may manufacture another icon. Thus the fruit of the nature of other-worldly existence (Amusmikadikah) etc. has been prescribed, or its offshoot and through its connection, the performer gets great auspicious fruit pertaining to both the world (i.e. in this life and life-thereafter.). 113. The material-proportion (of alloying or blending) should be made with the distribution with aforesaid distinctions, with due finances, in respect of the images situated in one's own place and also prescribed likewise. 114. One who prepares an image of the omniscient lord, for the canse of one's kinsmen, becomes absolved of all sins and he reached the abode of Visnu. 115-116. The image of god which is either self-emenated or established by eigher Siddhas or realied souls or gods, it it lappens to be consecreated by precptors other than Brahmins, etc., O wise one!, there the intstalled Mantra (of presiding god) goesback to His place, leaving the image, without (accepting) the ritual, carrying along the component chants, after having cursed that preceptor. 38.117ff. 117-119A. After having cursed the preceptor, the goblins, ghosts and imps (Pisaca-Bhuta-Utatah) alongwith Yaksas and Raksasas, take shelter in that sacred place, altar sand idol, covering the range upto the flag, which is established by the master for whatever (good) purpose. After realising thus O great Talent! the ritual procedure of the installed image should be done in such a way by a person desiring auspicious result, that auspicious event would take place. 119B-120. The stable situation of the mobile idol, is one's own house alongwith offerrings of worship, fumigation, instrumental music and songs and flowers and incense should beam, all time maitained by the devotees for attainment of auspicious results.121. In respect of a mobile idol, which is installed with the help of the mantras perainin to (twentyire) Tattvas or cosmictenets, the initiate in the Mantra should adore one's own Mantra, three times a day, (morning, noon and evening), up to the time of one's life-span. 122-123. (At the time of bodily departure), Having withdrawn the mantra beginning with the twelve-syllabled one, or ordinary one which is deposited on (the person of) the surrendered devotees, at early stage out of desire to do good to them, as per ritual, for the sake obtainment of worldly happiness, 38.123ff. 123B- having offerred (the same back) to one's preceptor, alongwith its due accumulation (mantrasahitam) for the pacification of affliction of mundane life, and having placed one's palms on his feet and having bent one's head (nata-mastakah) one shouldaddress him as, "At the time of abandonment of this body, it should be fully assigned by Vaisnava mantras, out of desire to grace your own disciple, either deeming me to be eligible or out of desire to grace me, O Guru by these." 126-127. The grace is to be done by the Guru to the eligible one, and by him, similar spiritual service should be done, at the time of the bodily departure of another person of restrained self, O great Mind!, of righteous deeds and of a devotee. And incase of non-availability of such an eligible (tranferee) one, permanent residence should be adopted by a domestic worshipper. 128-129. In case of non-availability of offerrings (to the deity) one should abandon food etc. And for the sake of adoration of omnipresent god, having taken bath and becoming pure, and of pleased attitude, having poured water-offerring on the head of the deity, at first, alongwith flower alone, since, worship with water is the first and source of all offerrings. 38.130ff. 130. All the offerring are made of flavous and their flavour is the Supreme Lord, called Narayana, the abode of fortunes (Bhagavan). The reverential water offerred to Him is said to be the best of the best (offerrings). 131-132A. On to His feet, one should offer the entire group of offerring (represented by water.), by which the entire congregation of offerrings which is encased in the lid of one's nuclear self, results into infinity, in respect of the devotees and the possesser of mantras and mantra-worshippers, very shortly. 132B-133-134. Even though the offerrings: flowers incense etc. are due to the essence of: earth, fire and space and wind; and culminating in mantras, even then, those are rooted in acquatic flavours and their manifestation (vyaktistesam for temam) is composed of that (flavour). And that flavour or sap of the elements: either etc. exists in the form of bliss (ananda-bhavena). Consequently in all places, everything appears to be full of sap indeed O Lotus-born! 135. In that way, O Lotus-born! is narrated the establishment (samsthanam) of the mobile and immobile images of human beings. 136-137A. Excepting other operative image (karmarca) pertaining to Vaisnava fold, which is mobile, the establishment of the image belonging to the deities: Sun, Rudra or Indra, in the shrine of the Lord is not approved. (na vihitam); it is indeed causer of fault. 137B-138. The images of subordinate manifestation-gods characterised by (four) Vyuhas, should not be installed within the sanctum, by a stable form of ritual, likewise, the images of incidental manifestations and their subordinates as well. 38.139ff. 139-140A. However, the placement of such icons (as aforesaid) on highplaced wall-chambers (uccasthesu bhittigehesu) and on the left of the shrine of gods, with equal elevational dimension, except as told in the main ritual and due to the relative compulsion of the ground-space. 140B-142A. One who intends to cause intercession (vyatyayam) of (the worship of) adored gods who are residing in other abodes (bhuvanantara-vartinam) and who emerge in a group (read samuhotthanam for samuhottham), led by faith and devotion and having first performed worship and fumigative oblation, after having procured the permission of the preceptor, then it is not causing contradiction of (sastric) convention. 142B-143A. Otherwise, inauspicious happenning would take place, in respect of the gods on the earth who abide by the offerring of devotion (bhakti-bhaganuvartinam ksmamaranam) and of the altars which have witnessed the iconic images (a-dr sta-vigrahanam pithanam or it could be a-drsta-vigrahanam i.e. which have unseen iconic forms). 143B-145A. Similarly, in the event of the worship of the mantric form of Vibhava and Vyuha images, present in the (main) shrine inside allotted chambers (grhitantara-vartinam), it is prescribed to have the acquisition of Brahmins of Vaisnava faith, forthe sake of performance of worship, in entirity, concluding with Mantra, mainly in principal ritual modus. And in the subordinate modus (Anu-kalpehi), which is conducted on other altars, with the offerring-items less and less eight-eight-numbers, when all offerrings are not 38.146ff. 146-147. available, as also the ritual services, O Lotus-born!, then, the final (parama) pacification rite (Santi) which is meant for the deficit-surplus-compensation characterised by (special) worship of the Lord is to be performed by one who is desirous of perpetual auspicious fruit. The Lotus-born Said: 148. O Lord of the world! kindly instruct about how the Supreme (final) divine (read daivi for devi) pecification rite, composed of mantras which is aloner of all defects, is to be executed by the preceptors. The Venerable Lord Said: 149-150. The encircled lotus which is earlier explained, and which is to be without shrine is beneficial as the aloner of all defects on the part of the devotees with faithful souls. For whom established an altar, the worship ending with Visvaksena is not appropriate but for prior adoration of the Supreme Lord. 151. Its installation should be done by a connaisseur of ritual code, independently in the space open to sky (ambarasthabaresu ca) having no orientation (nira-sanam) and then the priest (Rtvik) or knower of Rks (Rgvid) should causes the worship of Encircled Lotus-(motif). 152. Having prepared the altar with corners and the appex with foot or pedestal, one should do the installation beginning with substratum. Having visualised the diagram as it were one's own body, and memorising it to be illuminated by presiding god (adhyaksa-prakasitam). 38.153ff. 153B- By the mantra denoting Him (i.e. Adhyaksa=Aniruddha?), at that time, owing to the sentient commonness of that manifestation, as in this world, having recollected to be employed in one's own body, alongwith the altar, there is no blame of unapproved admixture (of convention) when it is presided over by the presiding deity (i.e. Aniruddha?). 155-156. Similarly, in a Mandala diagram, the worship of deities beginning with the powers of the substratum and ending in Visvaksena is free from blemish, however, only preceded by the word: Bhagavat, having utterred the name of everyone, and at the end the phrase: '...at mane namah. In that way, the adoration is to be done for the deitiens occupying the seat i.e. altar: Dharma etc. 157. Subsequently, having performed the worship of the invoked mantric images, situated in differrent locations in the Mandala diagram, O Lotus-born! 158-159. If it is complete, it is for peace and it it remains incomplete, then it is for want of peace. Therefore the propiciation of sacred fire (Vahni-tarpana) coupled with with alms (sa-danam), as per on affording capacity (sva-saktya), for the sake of peace is always prescribed with prior performance of the worship of the Lord, and that too with ritual act woven with knowledge and offerrings of reverential water etc. 38.160ff. 160-162A. Having known the rising there of alongwith the material, which is auspiciously settled, just as the mutual idenfily is seen between the seed and the sprout, which is marked as beginningless, in the same way, is in this world the case of the fruit-aspirers for the sake of obtaining the fruit, O Lotus-born!, where the mutual follwoing of one another stands between knowledge and action. It is to be grasped by applying discriminative faculty, and highly parified intellect. 162B-164+. For the sake of favour from the sublime Supreme Self who is called Lord Vasudeva, the effulgence coordinating knowledge and action, and accompanied by Mantras and finger-gestures, for the sake of actionists, supplemented by the potencies of (twenty five) principles and endowed with Jnana and other attributes, and also equipped by the eight potencies: Atomicity (Anima) etc. Which is the necleus of masteries. (Siddhi-bija), for the atonement of all blemishes and for the attainment of permanent abode. (Lordly effulgence) 165-166A. The Lordly effulgence is to be conceived so indistinct as the shining flames of smokeless fire, O doyen of the twice-borns! or the waves of the ocean or the rays of the sun 166B-167A. O great Talent! (read mahamate for Mahamahe), He effects ever-rise in the heart-lotus like the sun, on the strength of the resolution preceded by devotion. 38.167ff. 167B-168. Having worshipped by sacrificial rites, with offerrings preceded by mental resolve and thereafter by more auspicious offerring items, combined with ghee, in exterior world (inconcrete form) and then offerred into the fire-pit, as per prescribed mode, O Lotus-born! 169. Thereafter, the preceptor in the Twice-born-form, led to high satisfaction with food, drink and money etc. grants superb peace indeed. The Lotus-born Said: 170. O Lord! I wish to know about the meditation of that Lord in the Mandala etc. which is the base of the ritual acts: Pacification etc. (santikadinam). The Venerable Lord Said: 171. Whatever manifestation endowed with Jnana and other (five=total six: Jnana, Bala, Aisvarya, Virya, Sakti and Tejas), that is to be known as the universance immance of the omnipresent Lord. (read sarvatmata for sarvatmana) 172-173A. For the sake of pacification of the sorrows of mandane life and its bye-products, one should worship after bringing them into one's perview, with devotion and firm faith, for the quick mitigation of them through the glow of His manifestations, with the twelve syllabled and other mantras for the eternal attainment of cherished desires. 173B-174. The manifest body of Acyuta is thus composed of pure consciousness, which is of picturesque form with weapons, upper garments, garlands, ornaments etc fully complimented by other means of oneself, which as purified by divine potencies. 38.175ff. 175-176. That manifest body of Acyuta is to be remembered in the human form for attainment of the destination of Truth, endowed by beautiful, divine, undeformed body, incessantly emitting from His body, the lustre characterised by knowledge. That greatform is revealed to the meditators who are charged with mantric application (on their body), without any effort. 177-178. For the sake of pacification of the sorrow of the meditators who are afflicted by the fire of prior deeds (purva-karmanalartanam), that divine image, which is endowed with garlands, dresses and ornaments which are matching to His body and which are uncomparable (in quality) and which are made of sentient spirit, which are self-radiant, and which are hued by mutual splendour, would cool him with the mass of rays, which emenate from the collection of moons which are self-delivered (sva-dattenducayotthena). 179-182. The fortune-bearer Lord who is endowed with infinite potencies, holds the two powers: named as Vidya and kala, like conch and disc (Sankha-cakra-vat); know those two to be embodiment of knowledge and action, envelopped in will (iccha-samvalite), O Lotus-born! He is to be conceived as to be of infinite qualities, and to be differrent from the essences of sun, moon and fire which are the perceivable analogies. His dimention can be comprehended (iyattasya vidhiyate) only by the experience of self-realisation. That Lord is everything, and beyond Him what indeed is to be meditated upon when that vidya or lore which is present in one's self illuminates, through that appropriate devotional meditation for peace. 38.183ff. 183. you should know His Supreme nature in this way, which is donor of supreme bliss for the meditator of prospective aptitude (dhyayinam bhavya-buddhinam) 184-188A. The meditational visualisation of Acyuta of Lotus-eyed form, which is embellished by charming hair grown on His head, which resemble thick condensed lines of bees and powdered collyrium and with the surfaces of palms ared feet shining like ground-water-growing lotus (sthalabja=abja?) and having the lustre of the splendour of the rubby, and with faces with red lips and with (red) interiors of noses and ears and with teach having pearl-like lustre, and with eyes which are slightly reddish, whitish like cow-milk and blue like blue lotus, in one's own heart-lotus, is granting one's desires. 188B-189A. The external meditation in Mandala-diagram would lead the mundane-life-sorrow to destruction. That object of meditation (both at heart and outside) exists in non-dual form from the supreme Lordly essence (Parasmad Bhagavar-tattvat). 189B-190A. The array of Mantras, which is everemenated (sadoditam) is to be conceived as externally present herein (in the Mandala-diagram), which is donor of liberation to those who are entangled in mundane existence, through various manifest forms. 190B-190A. The array of Mantras, which is ever-emenated (sadoditam) is to be conceived as externally present herein (in the Mandala-diagram), which is donor of liberation to those who are entangled in mundane existence, through various manifest forms. 190B-191. Therein then are to be known, in serial order, O Brahman the potencies (i.e. consorts) of Varaha (and other incarnations) etc. which are aforesaid and whose characteristics are defined. Their manifest meditation in respective order is revealed previously. 38.192ff. 192-193A. O Lotus-born! the manifest image of Highest Brahman, which is thus eternal and pure and pervasive is called Vasudeva and it exists in non-distinct state, as is the flame, light and shine (jvata, jyotsna-prabha) of fire, moon and sun respectively (existing inseparably) [yathasankhya figure of speech] 193B-195. He assumes voluntarily, the form known as identification (Abhimanakhyam rupam) as aforesaid, for the sake of conferring grace, likewise, the potencies of Lord's mantra reveal their own superb identification form, resorting to which, the knower of Mantra, stationed in praise and devotion, aquires every thing (cherished by him), by recitation, meditation and adoration, immediately. 196-197. The karmic bond arising out of human deeds, which pertains to primordial matter and which congenital, is settled in individual self like the copper which exists in the metal which is blackish (due to alloy?) (read kalikam for kalikam). That prowess of the omniscient Lord, having assumed the superior mantric embodiment, by herself, makes the targetting of the (25) principles, (one by one) in serial order. 198. Those (knowers of Mantras), who obtain the eternal, unimpeded association of devotion (bhaktiyukta=bhaktiyoga?), the drink the Supreme, regulator Brahman in Mantric embodiment through accomplishment (aptaye). 38.199ff. 199. They aquire eligibility in due order, and having obtained it, they go to the abode of their own Lord, on the strength of mantras, whence they do not return. 200. Having known thus, O Lotus-born! whatever are the superior of the chief mantras and also the manifest forms of Lord of the mobile world, are to be meditated upon and worshipped in the same manner. 201-202A. They confer the auspicious Self-abode which is undiminishing and pertaining to Acyuta, through worship, (mantric) mutterring, meditation and comprehension. They also burn down the net-work fo deeds (karma-jala) like fire, of the souls entangled in karmans, even though it is huge (mahat). 202B-205. Having known thus, O Lotus-born!, the Supreme lords of twofold division, called as Vasudevas, are to be rembered through the mantras (=vacaka) beginning with twelve-syllabled chant and ending with six-syllabled and eight-syllabled ones. (i.e. the three mantras Om namo bhagavate Vasudevaya, om namo Visnave, and om namo narayanaya), and also the seeds (mantra-nucleii) of ether (kha) which are known by the self-appellations, (kha-bijaih svasamjnabhi). Which are gained from the mouth of the preceptor. The four ending in Aniruddha (beginning with Vasudeva) in the paradigm of fourfold manifestations, and likewise the Varaha and other incarnations (hybrid forms?), alongwith the fourfold manifestation and then secondly the twelve sub-incarnations which are known as: kesava etc. 38.206ff. 206-208. The adoration of the Lord of fourfold self, who has not abandoned His own instrinsic nature, and simulteneously who is accompanied by multiple forms, and who is situated in multiple obstructions (veils), which (adoration) is for the accomplishment of multiple goals, as well as for obtainment of attributes of one's preference (ruci-gunaptaye), and having appropriately grasped the state of six attributes (sadgunya: Jnana, Bala, Aisvarya, Virya, Sakti and Tejas), one who wants to achieve the superb peace of magananimity, instantly, by that prudent person, the fourfold manifestation ending in Adhyaksa i.e. Aniruddha (Vasudeva, Sankarsana, Pradyumna and Aniruddha) should be worshipped as per their respective status (yathavastham). 209-210A. As earlier, the first deity of the group of fourfold manifestation, expects the set of six attributes beginning with Aisvarya (Aisvarya-Virya-Sakti-Tejas-Jnana-Bala) in respect of five-fold manifestations (four+Acyuta). Thus one should worship along: Pradyumna-Acyuta-Adhyakasa-Vasudeva etc. (+Sankarsana?) 210B-211. One who again would wish for the great group of qualities again preceded by manifest images, and the entire potential masteries: atomicity etc. (Animadayah), by him, the Lord of all should be followed upto Aniruddha (Adhyaksantam) and accompanied by Acyuta. 38.212ff. 212A. The worship ending with Pradyumna is beneficial in the case of continuous equipoise (samadhan). 212B-213. The accumilation of attributes of whom is principally mobile etc. (?), in his case the Guru's face reflects, the state of being stead fast. Again during his worship, the order is: Vasudeva-Acyuta-Adhyaksa...etc. ending with Pradyumna (Sankarsana?). 214-215. One who wishes for the set of six attributes beginning with Virya (Virya-Sakti-Tejas-Jnana-Bala-Aisvarya) through the worship, he may worship the Adhyaksa i.e. Aniruddha without Pradyumn (a-pradyumnam) but with Acyuta, at the time. One who desires the set of six attributes beginning with Tejas (i.e. Tejas-Jnana-Bala-Aisvarya-Virya-Sakti), in his worship again the triad beginning with Adhyaksa (i.e. Aniruddha) is prescribed. 216. Either by prior adoration of images or by the absolute or abstract adoration, the knower of mantras, would obtain absolution (kaivalya) or Lord's essence. 217-218A. After that, the triad of images which, even though stays in pervasion, even then, knowing thus the immanense of the universal majesty by the Lord Himself, it (the triad) is to be worshipped thereafter. By worshipping, with priority, of the three gods: Acyuta etc. 38.217ff. and the Lord of the state of awakenness, the Adhyaksa or president i.e. Aniruddha, by you alongwith the presiding self (tvaya natha tmana saha), on their loci, one should worship the triad of the first Lord (i.e. Vasudeva: i.e. kesava, Madhava, Narayana) in set order. 220. The adoration of the attributes, one how who knows mantras, should do indeed do with the combination of fourfold self, in due procudure, listen to that. 221. Jnana, Bala, Aisvarya and Virya, thereafter; this quadruple set is causer of spiritual mastery or worship at once. 222. The set of four attributes: Bala, Aisvarya, Virya ending in Tejas, if worshipped, one would obtain by comprehension, whosover and whatsoever desired. 223. Tejas, Sakti, and the Jnana and Bala ending in virya, this set of four when worshipped would give the attainment thereof to the mantra-bearers. 224. Just as in the case of Jnana attribute, it is stated as: after utterring the auspicious phrase 'Jnanatmane' preceded by 'Om' (Om jnanatmane), it is similar to all attributes. 225. The worship is deemed to be separate for the achievement of mundane pleasures and spiritual liberation, by no-abandonment of serial order (of the attributes: Jnana etc.), but emerging with intermission or reversal (vyatyaya). 226. One should again worship the form of the origin of the world which is specifically divided (bheda-bhinnam) by non-differentiation, in the big twelve-spoke-wheel and in the infinite-petalled (lotus-) core. 38.227ff. 227. The trans-attributive (gunatita) Lord is to be worshipped in the core of the pericarp (i.e. at the centre), as aforesaid, with the twelve-syllabled mantra. 227B-228A. The Lord who is present on petals (patra-ga) is to be worshipped with its syllables (of twelve-syllabled mantra), which are trapped between 'namah' and Pranava i.e. 'Om' in righward (i.e. clockwise) order beginning with eastern grid (pradaksinyena, prak-padat). 228B-229. For the sake of that form which is shaped into attributes comprising the set of six (Jnana etc.). which pertains to the divine fourfold incarnations and whatever is the permuted triad and the other triad comprising attributes and the shapes, one should worship with given order. 230-231. Therefore, for the sake of achievement of fruit, it is advisable to worship with those means, with positive will (icchaya) and with ritual action, preceded by knowledge and annexed with devotion and faith, according to the code of one's own social order and stage of life (varnasrama-dharma), and with proper balance (saha samyak samadhissa], right from the time of acquisition of grace until the limit of life-span, O twice-born! 232-233. When one does the worship, thus with whichever eligibility with virtue of acute lustre, with that body (dehena anena), with that one alone (during life span) or some other body (i.e. in next birth) due to slow and slow efficacy (manda-mandavasat), however by adoration, and strong devotion gets knowledge and is respected by gods. 38.234ff. 234. On the conclusion of the ancillaries of rites (kriyanga), the king of Mantras (Mantra-rat) is to be adored by Hrnmantra (Hrdarghyah) and by offerrings which are pure as aforesaid and also by various ritual acts. 235-236. Having offerred to god no offerring which is not self-earned (read xÉÉxÉÌVÉiɨÉ in place of xÉÉxÉÌSÉiɨÉÂ) and self-prepared and that too with beginning and ending with pranava i.e. Omkara and joined by the term denoting Namas i.e. salutation, and the verb 'I prepare' and followed by the name of the offerring. Their offerring that is to be done by bowed head and with rapt attention. (dhiya). 237-239A. At the time of offerring whatever is to be known from the Lord by the Hrnmantra (vacakena Hrda Isvarat.) and by the inhalation of breath, whatever pentad of worthy offerrings etc. which is charming to heart of the external objects which is taken in earlier, which is complimented by Angalimudra i.e. palm-fold-gesture and with mind purified by faith, is to be offerred in multiple ways (bahudha) or as per affordability. 239B-240. This offerring is however to be done by resorting to Supreme self (Param asritya), by restrained sense-organs, and by covering mouth and two nostrils by cloth, so that the food offerring does not become polluted by one's breath, O Lotus-born!38.241ff. 241. Just as the regeneration (i.e. sprouting) does not take place in the case of well-roasted seeds, likewise, by the worship of Acyuta, the consequence happens in the case of results of one's actions in the first place. 242. Let it be as it is O great Talent! the action called as karman pertaining to Acyuta is fruitless and from the root itself destroyer of mundane existence, par exellence. 243. The sacrifices: Horse-sacrifice etc. are really yielders of fruits of actions. Even those do not yield fruit of their own to the devotees endowed with mantra. 244-245. The sacrifices of the knower-nature (jna-svabhava), after grasping the purport par excellence, grant supreme peace to the knowers of the essence of Lordly essence. And for others, they grant the fruit as heaven etc. or whatever is desired to be relishings of mortals, the fruit pertaining either to thither world and or hitherworld, O Lotus-born! 246-247. One should conduct one's activities, of mantric muttering etc. by assiging Him to one's intellect; by the mind dedicated to Him and purified by devotion O Doyen of wise ones! Thus then having worshipped the unborn and Immutable Lord, alongwithHis subordinate and retinue class of deities, with the distinction of prowesses and manifestations, in the order of first manifestation (i.e. Vasudeva). 38.248ff. 248. One should worship Him with the chant from Rgveda, or yajurveda or a word which is called non-permanent, for attainment of desired fruit through Tantras (Tantric rituals.). 249-250. The Supreme Brahman, Supreme, sacred abode, which is the highest pertaing to the Lord, which is exemplified by the name and the Netra mantra (Netra), which is unserved from the prowess, for his the Supreme Brahman is revealed as having the eye-mark (nayana-laksanam), and it remain concealed within or latent in the mantras and else where outside. 251. Therefore, O great talent, the six limbs or five limbs of the mantras, are denotative as well as denoted and are applied through worship indeed! 252. The Lord's essential principle, which is called as vision (netrakhya), which is called as vision (netrakhya), which excels other limbs, (i.e. Anga-mantras), which is residing in the space of the mantras which are residing in the mantras other thanthe principle one. 253. For the sake stability, the seed syllable of sky should be employed which comprises eastern lustre. One should remember it to be the Lord of the direction and situated in Him, in both high and low forms. 254. One should invoke the mantras from the Supreme abode, through rising combination, with the set order, on the occasion of the worship. (read Ahutavyam for Ahuya for semantic purpose). 38.255ff. 255-256A. Having deposited (the mantras), as per canons and concluding in the enclosure of Astra-mantra, and when the worship-rite (yaga) is completed with due procedure, the spiritual aspirant of spiritual mastery, should cause their merger, in Hari, the Lord of all, in respective order. 256B-257A. Thus the regulating force named vision (netrakhya), of the highest Lord, exists in both the states of mantras: creational as well as dissolutional. 257B. That may also be remembered outside or inside the heart-lotus in the pure interior. 258-259. With the seed syllable for forbidding (nisedhakhyena bijena!) alongwith nasalised 'kha' (kham) whichi is as luminous (read Bhasvaram) as thousand fire-sun-moon-day (anala-Surya-Indu-Vara-Aha-) which is to be always respected with the combination of the mantra and its import, alongwith the order of Evolutionary, vowel, in the whole that is desired in the evolution. 260. The unintersected seed of the mundane pleasures, which is country to the masters of mantras, which is accomplished by ignorance, yields eternal peace by worship. 261. The mantra which is duly set should be grasped, in the beginning at the time of routine involution time of mantras and also at the time of emergence. 38.262ff. 262. Seed, lump called word as well as the mantra with characteristics, such is the distinction of the mantras and the fruit thereof is clubbed with distinction. 263. Since the lord of all is settled in the form of multiple mantra-import, therefore He is worshipped by the spotless denotative mantras. 264. Thus is the mutual relative universal form of the import of the mantras and the body of the mantra, when the regulation is well established. 265-266. One should make the formation of the import of the mantras by the seed-syllables of oneself characterised by words named as titles, however without lumped syllables, O Brahman!, of the mantras alongwith limbs (=angamantras), or only the limbs,twelve in number, alongwith one's name, or simple ones (without utterence of name) which are six in number or five only optionally. 267A. All those are to be framed with nasalisation posed in between Om (i.e. Omkara bothways: initial and final). 267B-268A. One whose self is charged with mantras (nyasatmaran) should deposit the superb Namaskara etc. (i.e. namah), in the ritual of worship of the mentally visualised image (mano-murtih) in the end as per propriety of the ritual act. [or read Manumurteh to mean Mantramurteh i.e. of the mantric image. 38.268ff. 268B-269. At the time linking of the fruit of the rite (Phalabhisandheh), the salutation (namah) is prescribed. And on procuring the accomplishments: atomicity etc. one should pronounce the term: svaha; and one should everywhere pronounce 'Vausat' chant in the process of drenching (of mantric process), O Lotus-born! 270-271. In fulfilment of the inferior goals (abhicara): 1. captivating 2. hating 3. uprooting of villains, the spell 'Hum phat' is prescribed and for 4. mutual affection the chant should be 'Vasat' and also for the sake of gratification (trptyarthe), at the time of offerring of oblations (balidana), and also for enhancement of lustre (tejaso'bhivrddhaye), but without incorporation of 'Omkara' term and the term denoting salution (namaskara-padat) O Wise One! 272-273. The types of mantras which pertain to those who have renounce the personal duties (karma-samnyasa-kartrnam) are differrent, those are prohibited for the men who have been initiated into canon (siddhantinam) and also those who are knowers of Mantrasiddhanta (second one of the four Siddhantas: 1. Agama 2. Mantra 3. Tantra 4. Tantrantara), especially in respect of those who are knowers of Mantra, those are tagged with fruit (expectance) as well as those knowers of Mantra who know the Tantrantaratype, O Lotus-born! 38.274ff. 274. The accomplishments of mantras, are approved in the case of those who are cherishers of fruit and who are self-absorbed in motivated ejoyments by the procedure accompanied by cognate type class (saha-jati-ganena). 275-276. Those chants named: Mala mantra =chain-chants which are dependent on the stem and the suffix (prakrti-pratyadhina) and which are accompanied by the Vedic chants and also those which are praise chants (saman-stotras), continuous attract the minds of the connaisseurs thereof, O Lotus-born! and the mantras which begin with 'Om' and conclude with salutation (natinah) attract the attitude of renunciation as well O Lotus-born! 277. The Lordly prowess of these polysemous chants (Vividharthanam mantranam) is ever-emerged, (nityodita), subtle, termed as existence and characterised by knowledge. 278-279A. O Lotus-born! their desire and action should be practiced untill the materialisation of universality (a-Visva sadhanam karya). O wise one! at the time of delivery and redemption it (majesty) augment, for the sake of the benefit of those who are dedicated to devotion and action and the ever-servants. 38.279ff. 279B-280. Just as a knowledgeable doctor uses with prescribed therapy, the herbs from bottom to top, like that, those prowesses do the therapy of fire charged knowledge and action appropriately on the earth. Then what to talk of the actions done by theAgama-connaisseurs done with dovotion and preceded by accurate ritual (?) 281-281+. When those are instructed to the enlightened ones, they caure that which is latent in mind (mano-hitam). The knower of their (Tesam ganta) all secrets and the verbal jargan fastening it, and then resorting to the gist of the verbal chants abiding by the set order. The Lotus-born Said: 38.282ff. 282. O Lord! I wish to know the nature of the Agamas accomplished by Agamas, as it is settled in relation to changing time=division. The Venerable Lord Said: 283. O doyen of the twice-borns! the Time is one. However, due to the operational compulsion, is appears to be differrent the activists and devotees of the Lord, indeed. 284. That time which is reconned by seconds (nadikakalitam), along day and night and along six seasons (sad-rtum= 1. Vasanta 2. Grisma 3. Varsa 4. Sarad 5. Hemanta and Sisira), is to be divided in to five unequal temporal sections commencing from earlydawn. 285-286. Having chosen the Brahman moment (a 'prahara' before sunrise), the restrained and pure knower of Mantra, after cleansing one's own body, one should do the mantric adoration which is originating from mantrically deposited body with progressive time-dilations etc. (ayamadyair yathoditaih) upto the sun-rise-vision and concluded by mantric recitation and anthologies. 287. Thereafter one should do the worship with concrete offerings: flowers, roots and fruits etc. and when one eighth of the day is post, one should perform the worship, as before with mantras upto the end of the third day-portion (trtiya-praharavadhi).38.288ff. 288-290. Thereafter, during the fourth day-portion (caturtha-prahare), one should undertake the study of Sastras, and the contemplation alongwith listening thereof and lecture as per one's intellectual ability and aptitude (vyakhyanam svadhiyecchaya). Thereafter, after the sun has set, having reached the abode of worship (=domestic-puja room), one should do the mantric adoration, alongwith appropriate mantric recitation and meditation. Then having reached one's bed-room, one should memorise, at heart,the Lord of Mantras. 291-292. After passing over the remainder of night (ksapayitva nisamsam tu) and having got up from sleep (bed), one should ply the mantric yoga inside the core of the heart-lotus, as before. Then again resorting to one's bed, and having woke up (prabuddhah) and abandoning the bed, O Lotus-born! one should the act as afore-directed. 293. Know this to be the temporal distribution (of daily duty). Now is being stated the cononic distinction: wherin, the fourfold manifestation (of Visnu i.e. Vasudeva, Sankarsana, Pradyumna and Aniruddha is adored, as (as a part) of duty (kartavyatvena) by the Brahmins coming in hereditary order, respective entitlements (Gotra etc.) knowthat to be the Siddhanfa preceded by (i.e. called as) Agama (Siddhanta), O Lotus-born! (The characteristics of Siddhanta). 295-297. O Lotus-born! whatever is known as the group of twelve aspects of god, accompanied by the several Vyuha incarnations (i.e. 1. Vasudeva+Kesava-Narayana-Madhava; 2. Sankarsana+Govinda-Visnu-Madhu Sudana; 3. Pradyumna+Aniruddha+Trivikrama-vaman-sndhara Hrsikesa- Padmanabha-Damodara, as also the subordinate aspects and Pradurbhavas (i.e. ten incarnations or Avataras); and also accompanied by sub-incarnations (i.e. 39. Vibhavas) which is covered in the heart-lotus; and also flanked by the (retinue) deities i.e. (consorts:) Laksmi etc., (weapons:) conch, Disc and the like, (Vehicles:) Eagle etc. and the presiding deities of directions (Dig-Isvaras Indra, Agni etc; and the attendants holding weapons, know that to be the Sastra called as MantraSiddhanta (prescribing worship thereto) as fetching all fruits. 298-300A. Wherein, the form of the Lord excepting the fourfold-manifestation (Vasudeva etc.) is worshipped, with the Mantra and only with the accompaniment of yaga (i.e. diagram-worship?), and accompanied by the array of consorts (of Vyuhas): Sri etc.,alone, and accompanied by various ornaments, garments, and weapons, having concrete shapes (sa-vigrahaih), O Lotus-born!, then that canon is termed as Tantra-Siddhanta which is donor of both: worldly pleasures and spiritual bliss. (Bhogapavargadam) . 300B-302A. Wherein the gods: Lion etc. (Nrsimha etc. i.e. Varaha, Kapila, Kroda, Hayagriva etc.) are worshipped with the distinction of main and subsediary rites, 38.301ff. 301-302A. With four, three, two etc. aspects, and encircled by retinue of each one's own and worshipped by affording capacities, know all that to be Tantra (-siddhanta) derivation i.e. Tantrantara. 302B-303A. In this way, always know the pair of names: Siddhanta and Pancaratra, O Lotus-born!, to be common to various Agamas, at all times. 303B-305. Each one of them is established with many difference from the root itself as it is revealed by Siddhas and others, through the compulsion of various purports alone, either in brief or in elaborate form or thirdly of the nature of both. Alongwith the (teaching of) histriographic epics (i.e. Ramayana and Mahabharata) and the Vedas and the end of Vedas i.e. upanisads, those who are accomplished through crores of births, their, end-thought (i.e. mature-thought) is said to be (resulting) herein. 306-307A. From this canon, and with action preceded by knowledge, since, the exact, Supreme Brahman, named as Vasudeva, is obtained, therefore, for this canon, the term Siddhanta (Siddha+anta) is for this reason appropriate. 307B-308. The five fold goal to be known: Purana, Veda, Vedanta, as also that originating from Sankhya and Yoga, is converted into (five) nights (i.e. it is dimmed) due to the excellence of fruition (phalotkarsa-vasena), O Lotus-born!, threfore this canon is regarded as Pancaratra. 38.309. 309. This canon is known as genuine Agama which is fundamental, and which illuminator of Supreme Brahman and donor of divine accomplishments and pacifier of obtructive activities. Thus ends the thirty eighth chapter named the naration of eligibility-cum-authority, of Pauskara Samhita of the great secret Lore: Sri. Pancaratra. Total verses: 313.