Mode of spiritual initiation ||81||
1-3Lord said: I shall describe the spiritual initiation for the sake of enjoyment and release from bondage, destroying one’s sins and shattering bondages of impurities and illusion; by which, knowledge is gained by the disciple, that initiation (is considered) as yielding enjoyment and release. It is considered to be of three kinds. The first one is vijnatakala (cognisant of the beatitudes). The second one is pralayakala (a psychic state from which one can be cognisant of those attributes). The third one is sakala (clouded by worldly impurity). These deserve initiation in scriptures. The first (category) among these is free from all mental impurities, while the second is free from sinful acts.
4The third variety can (hold communion) by prayer with the region from kala to the earth. The initiation is also considered to be of two kinds—devoid of any hold and possessing a hold.
5(The initiation) independent of any (external) aid is for the first two categories (among the three) and that which is dependent on any (external) aid is for (the third category) sakala (endowed with a form). (The initiation in the first sort) is done by the worship of Sambhu (Siva) alone without any dependence.
6That which is remembered as independent (is achieved) by an impact of strong piercing force by resorting to the image in the form of the preceptor and by rending asunder the (veil of) illusion.
7-8That (initiation) in which Lord Sambhu (Siva) does it, is spoken as dependant. The spiritual initiation is said to be of four kinds—sabija (together with imparting of some mantra), bijavarjita (without any mantra), sadhikara (withsome governance), anadhikara (without any governance). They are described (now). A sabija (type) is that in which the disciple is subject to the control of code of conduct laid down in the scriptures.
9-10The nirbija (variety) is intended for the incapable which is devoid of any code of conduct of the scriptures. The sadhikara type of initiation shall be in the case of rites of daily nature and those done with a motive for the disciple and the preceptor. The nirbija type of initiation is in those cases (where the disciples) possess characteristics as my two sons.
11The niradhikarika type of initiation allows one to undertake rites in which the disciple does not aspire for the fruits. This (initiation) may be of two kinds marked by the individual characteristics.
12One consists of performance of acts preceded by (preparations of) sacrificial pits and mystical diagrams. The other one is composed of knowledge which is achieved by the operation of the mind.
13In this way an initiation may be made by a preceptor who has the right (to administer). The skandadiksha may be done by the preceptor after doing daily rites.
14-17(The preceptor) should purify the place from the spirits remaining in his own seat, having the arghya (waters of respect) in the lotus palm and worshipping the guardian deities of the threshold with pranava (mantra) and after removing the obstacles and placing the weapons at the threshold. The special arghya offering should consist of sesamum, rice, white mustard, kuia, durva, unbroken rice, mixed with water, barley, milk and water. Then the materials (for worship) (should be done) pure with that water. (After putting) the mark and the worship of the self and of the seat, the materials (of worship) such as the five things got from a cow, fried paddy, sandal, white mustard, sacred ashes, durva, unbroken rice and kusa should be purified as before with mantras.
18The pure fried paddy which has been scattered should be consecrated with mantras of weapons along with incense and consecrated with waters with the mantras of implements and covered by armour.
19-21Having made darbhas into different shapes of missiles so as to number thirty-six bunches, each measuring (the length of) a palm, which are capable of warding off multitudes of obstacles, and after having repeated the mantra of the weapon of Siva seven times on the sword of knowledge continuously and having located in one’s self, lord Siva, the basis of all creation, the most sought after, and devoid of any form, one should deem himself as “I am (lord) Siva”. After having placed turban on the head one should adorn his body (in the following, way).
22He should besmear his right arm with the sandal paste. The lord should be worshipped in the prescribed way. This is how the head of Siva is got ready.
23-25Having located the luminous lord on one’s own head with the mantras of Siva, the doer should conceive himself as not different from (lord) Siva as follows: “ (He is) the witness of all deeds in the mystic diagram, the protector of sacrifice in the pitcher, the recipient of oblations in the fire and the liberator of the disciple from the bonds and the benefactor in one’s own self,” such that the lord is of six kinds of basis. One should consider (himself) as “I am he”. (Lord) Bhava (Siva) should again be made firmly established (in one).
26(Then) that person should remain facing the southwest holding the sword of knowledge and sprinkle the sacrificial shed with the waters of respectful offering and the five things got from the cow.
27By purification at the crossroads and by (divine) look, (darbhas) should be purified. Having thrown the scattered darbhas there, (darbhas) should be gathered.
28A seat should be made ready with them in the northeast (direction) for the pitcher. The presiding deity of the place and the celestials should be worshipped in the south-west and (Goddess) Lakshmi at the entrance (of the sacrificial shed).
29-30(Goddess) Purayanti of the form of sacrificial shed should be worshipped in the west with gems and with the hfd (mantra). Lord Sambhu (Siva) should be worshipped in a pitcher placed in the north-east over the grains and containing water, gems and a piece of cloth (over the mouth) with the face of the worshipper turned towards the west. (Goddess) Sakti (should be worshipped) in the south of the pitcher. (Goddess) Vardhani, in the form of a sword and riding a lion should be worshipped in the west.
31-32Having worshipped (with their respective names and the hrid (mantra) the (gods) Indra and the guardian deities of the directions ending with Vishnu placed on the pranava (om), riding their respective vehicles and holding their respective weapons, that (the sacrificial jar) should be carried round in front of pitchers and an uninterrupted flow of water (should be made) after making a circumambulation.
33After having recited the principal mantra, the mandate of (Lord) Siva should be conveyed to the guardian deities. The jar should be duly consecrated and it should be held.
34After having worshipped lord Sankara (Siva) in the pitcher placed on a firm seat along with the retinue, the weapon should be worshipped in the vardhani after being placed to purify the path. Om hai to the seat of the weapon Aum pha. Om Om Salutation to the embodiment of weapon. Om hum phat obeisance to the Pasupata weapon. Om obeisance to the heart. Om Om earth. Om srim hum phat obeisance to the head. Om yam hum phat obeisance to the tuft. Om gum hum phat obeisance to the armour. Om phat hum phat obeisance to the weapons.
35The weapon should be meditated upon as possessing four fibers and having teeth in the company of the Goddess Sakti, effulgent like crores of suns and wielding a mace, spear and sword.
36By (showing) lingamudra (a posture of fingers denoting linga), the union of the bhaga (base) and the linga is accomplished. The pitcher should be touched with the little finger, the weapon with the heart and vardhani with the clenched fist.
37The vardhani should first be touched with the clenched fit for the sake of enjoyment and release (from worldly existence). The sword of knowledge should be offered for protecting the mouth of the pitcher.
38After the repetition of the principal (mantra) hundred times, the weapon should be placed in the pitcher. A tenth part of it should then be conveyed to the vardhani for the sake of protection.
39“O lord of the universe! This sacrificial shed has been raised with great effort. O lord! the sustain er of all sacrifices! This has to be protected by you.”
40The lord Gana placed on the pranava (om) and having four arms should be worshipped in the north-west by offering water. Having worshipped lord Siva on the ground, the worshipper should proceed near the pit.
41-42Remaining in contemplation for the sake of pleasing the mantras, and having placed the water of respectful offering, perfumes, ghee etc. on the left and the twigs, darbha, sesamum etc. on the right, and having purified the pit, fire, ladle etc. as before, (the worshipper) should think of the greatness of the elevated-faced (god) in the heart and worship lord Siva in the sacrificial fire.
43After having performed srishtinyasa (assignment representing creation) in one’s body, in the pitcher of lord Siva, on the sacrificial ground, in the hid and (the body of) the disciple, purification and meditation (should be done) in the prescribed way.
44Having contemplated the face of the (same) measure of the pit, the hrid bija (mantras) are repeated and oblations made for the seven tongues of the fire.
45-46The principal mantras for the tongue (should have) the last letters without (the letter) ‘ra’ and should have the sound of six ‘ra’s and the moon, a point and the tuft. Hiranya, Kanaka, Rakta, Krshna, Suprabha, Atirikta and Bahurupa should in order (be placed) in the directions north-east, east, south-east and west.
47Oblations should be done with the sweet things such as milk etc. in the rites to appease (god) or seeking welfare and with oilcakes, flour, one’s dress and sour-gruel in the rites performed for harming some one.
48An angry man should offer oblations of salt, goat’s curd, pungent oil, thorns and crooked twigs along with vedic syllables.
49Yakgini (a goddess) becomes certainly favourable by doing oblations with the buds of kadamba. One should offer oblations with bandhuka, kimsuka and other (flowers) for attracting and subjugating another person.
50The bilva leaves (sacred in the worship of Siva) are offered for getting kingdom, the patala and campaka (flowers) for the sake of wealth, lotus flowers for the sake of (becoming) a sovereign (and) eatables for wealth.
51Durva (is offered) for the cure of diseases, flowers priyahgu and patali for exercising sway over all beings, and the Amra flower for arresting fever.
52(An oblation made with) the mrtyunjaya mantra would conquer death. By the oblation of sesamum there would be prosperity. Propitiation of Rudra (Siva) (should be made) for all sorts of appeasement. Then the subject of (present) discussion is narrated.
53Eight hundred oblations with the principal mantra and a tenth of it with the subordinate ones should be made. Appeasement should be made with the principal mantra. The final oblation should be offered as before.
54Then the repetition (of mantra) should be made hundred times for each disciple for the entry of the disciple and for the sake of good omens after the removal of bad omens.
55As before oblation should be made two hundred times with the principal mantra. One oblation should be made with the principal (mantra) and the mantras of eight weapons concluding with (the syllable) sv&hd (oblation).
56The illumination (rite) should be done with the repetition of mantras of the tuft ending with (the syllable) phat. Oblation should be done with the mantras like Om, Arim, oblations to Siva.
57-58Then the illumination should be done with (the mantras) like Om, krum, hraum, hrim, to Siva, hr Um, phat. Then the vessel for preparing the gruel should be washed with waters (made sacred by the mantras) of Siva and covered by an armour. It should be besmeared with sandal paste and a girdle of darbha consecrated with the (mantra) of armour and weapon.
59After having placed the seat with (the mantra of the) armour, in a semi-circular mystic diagram, Siva, whose presence is accomplished in the form of an image, should be worshipped with flowers of sentiment.
60-62(Worship should be made) alternatively in the vessel whose mouth has been covered with a cloth with flowers got from outside. Over the oven placed to the right of the pit and having its mouth facing the west and previously consecrated with the syllables of ahankara (egoism) and (the two sides of the oven) having been contemplated as made up of righteousness and unrighteousness over which (the mantra) of the soul of man has been repeated, the vessel should be placed after having repeated (the mantra) of the weapon and sprinkled with the urine of cow. The vessel (should have been) cleaned with the milk of cow and (the mantra) of the weapon and repetition of the prasada (mantra) hundred times.
63Rice and grains such as the Syamdka etc. should be cast into it. If (the initiation) is to be given for a single disciple five handfuls (of grains) (should be thrown).
64A handful of grains should be added. The above grains should be protected with the mantras of the fire or that of the armour.
65-66The gruel should be cooked in the flame of Siva on the eastern face with (the recitation of the) principal (mantra). Then having filled the ladle with the clarified butter and heated in the oven, it should be offered (to the fire) with the samhita mantras ending with (the expression) “oblations for the sake of satisfaction”. The vessel should be placed in the mystic circles after having consecrated with the darbha.
67Having covered it by the (uttering of) pranava (syllable om), it should be besmeared with the hrid (mantra). Thus it would become cool after having received a cool plastering.
68-69(Oblations) should be offered with the recitation of samitha mantra once towards the disciple. After having made oblation for the sake of scat etc. on the west of the sacrificial pit and the mystic diagram the residual offering should be made with the ladle and purification should he performed by (the recitation of) samitha (mantra). The gruel should be taken out from the vessel with (the recitation of) the (syllable) vausat.
70The act of making the gruel into ambrosia should be done by showing dhenu-mutdra (formation made by fingers resembling the cow) and it must be allowed to cool on the ground. A part of the gruel consisting of clarified butter (should be set apart) for the disciples and a part for the lord Fire.
71A part containing honey and clarified butter should be made over to the guardian deities of the worlds. These are three parts. These should be offered to them with the hrid (mantra) ending with obeisance. The water for rinsing the mouth (should also be given) with the same (mantra).
72-73The final oblation should be offered as laid down after having made hundred offerings with clarified butter along with the recitation of mantra. Having drawn a mystic diagram on the east of the sacrificial pit or in the midst of pitchers of Lord Sambhu (Siva), Rudra, the divine mothers and the ganas (attendant gods of Siva) and after having made offerings with the hrid (mantra), the worshipper should identify himself with God Siva in the pitcher sacred to Siva even though he has not received a command.
74-76He should think himself as the omniscient who stands above all things around. (He should also think) “The place of union is a part of mine and I am the presiding deity at the sacrifice. I am lord Siva”. Thus the performer should come out of the sacrificial shed with the sense of Ilness. Having made the disciple to be seated on the seat of darbha already placed on a mystic diagram with the mantra of the weapon and duly consecrated with the pranava (syllable Om), and (providing him) with white upper garment after the bath, (the disciple) should be made to face north for emancipation and the east for enjoyment.
77Having made (the disciple) to sit erect and face the east, (the preceptor) should look at him from foot to tuft if (the initiation) is for emancipation and in the reverse direction if it is for enjoyment.
78-79(The preceptor) should look (at the disciple) graciously extending the splendour of Siva. Having sprinkled water with (the mantra of) the weapon in order to accomplish purification by (means of) consecrated water, the disciple should be struck with the ashes (accompanied) by (the mantra of) the weapon for the purpose of bathing with the ashes and for the destruction of obstacles and sins by the union of creation and destruction.
80-81Having sprinkled him again with the water of the weapon for the sake of consummation and having repeated the bathing (mantra) of the weapon above the navel with the tip of kusa, one should touch thrice under the navel with the (recitation of the) principal (mantra) for the destroyal of sin and with the mantra of the arrow for the breaking of bonds.
82Then (the preceptor) should locate lord Siva in the body (of the disciple) along with his seat and attendants by offering worship with flowers and by looking into his eyes or by the heart.
83-84Having tied the seat with a white cloth with (the recitation of) mantra, (and) having made him enter by means of circumambulation of Siva, the seat along with the cloth should be given. (The preceptor) should exhibit the samaramudra (posture with fingers indicating gathering) and communicate his own self with that form in the lotus of the heart (of the disciple).
85Having retained that (form of Siva) in the purified body and having located (it there), it should be worshipped in the east facing the forehead of the disciple with the principal mantra.
86The hand of the disciple should be converted into a hand sacred to (lord Siva) and permeated with the essence of (lord)Siva by telling the Siva mantra, such a hand being known to convey (the worshipper) to the region of (lord) Siva, and to supply him with the only means of worshipping (lord) Siva.
87Then after having removed all other materials of worship, one should cast flowers on lord Siva in the company of attendant gods of lord Siva invoking his presence with mantras.
88-89The preceptor should name brahmins in the usual order or as desired. After having made (the disciple) to bow to the pitcher and the vardhani (a kind of vessel), (the preceptor) should make (the disciple) seated on the right near the sacred fire facing the north. He should then meditate on the susumnd (an artery in the body) as emerging out of the body of disciple.
90-93Having placed the tip of darbha on the right hand duly consecrated by the base of darbha and resting on the symbol of one’s own self, that base (of kusa) should rest on one’s own knee while the tip (should rest) on the cock-banner. Having entered the heart of the disciple by breathing out the wind while repeating the mantra of the tuft and re-entered his own heart by breathing in and having thus established communion again with the fire of lord Siva, the preceptor) should offer three oblations with the hrid (mantra) for the accomplishment of that communion. One should make hundred oblations with the principal mantra for the sake of making the hand (of the disciple) permeated with the essence of Siva. Being thus initiated in religious practices one would become eligible to perform the worship of lord Siva.