81 - Mode of spiritual initiation 

Lord said:

1-3. Ishall describe the spiritual initiation for the sake of enjoyment and release from bondage, destroying one's sins andshattering 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 vijñátakala (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. 

4. The 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 (Shiva) alone without any dependence. 

6. That 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. 

7-8. That (initiation) in which Lord Sambhu (Śiva) 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), sadhikarā (with some governance), anadhikārā (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. 

9-10. The nirbija (variety) is intended for the incapable which is devoid of any code of conduct of the scriptures. The sadhikard type of initiationshall be in the case of rites of daily nature and those done with a motive for the disciple and the preceptor. The nirbīja type of initiation is in those cases (where the disciples) possess characteristics as my two sons. 

11. The 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. 

12. One 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. 

13. In this way an initiation may be made by a preceptor who has the right (to administer). The skandadikhså 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 deitics of the threshold with praňava (mantra) and after removing the obstacles and placing the weapons at the threshold. The special arghya offeringshould consist of sesamum, rice, white mustard, kusa, dürva, 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 kusashould be purified as. before with mantras. 

18. The pure fried paddy which has been scatteredshould be consecrated with mantras of weapons along with incense and consecrated with waters with the mantras of implements and covered by armour. 

19-21. Having made darbhas into differentshapes of missiles so as to number thirtysix 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 ofshiva seven times on the sword of knowledge continuously and having located in one's self, lordshiva, the basis of all creation, the most sought after, and devoid of any form, oneshould deem himself as "I am (lord)shiva”. After having placed turban on the head oneshould adorn his body (in the following way). 

22. Heshould besmear his right arm with the sandal paste. The lordshould be worshipped in the prescribed way. This is how the head of Śiva is got ready. 

23-25. Having located the luminous lord on one's own head with the mantras ofshiva, the doershould conceive himself as not different from (lord)shiva 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. Oneshould consider (himself) as “I am he”. (Lord) Bhava (Shiva)should again be made firmly established in one). 

26. (Then) that personshould remain facing the south - west holding the sword of knowledge and sprinkle the sacrificialshed with the waters of respectful offering and the five things got from the cow. 

27. By purification at the crossroads and by (divine) look, (darbhas)should be purified. Having thrown the scattered darbhas there, (darbhas)should be gathered. 

28. A seatshould be made ready with them in the north-east (direction) for the pitcher. The presiding dcity of the place and the celestialsshould be worshipped in the south-west and (Goddess) Lakshmi at the entrance (of the sacrificialshed). 

29-30. (Goddess) Pūrayanti of the form of sacrificialshedshould be worshipped in the west with gems and with the hrud (mantra). Lord Sambhu (Shiva)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 lionshould be worshipped in the west. 

31-32. Having worshipped (with their respective names and the hyd (mantra) the (gods) Indra and the guardian deities of the directions ending with Vishņu 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. 

33. After having recited the principal mantra, the mandate of (Lord)shivashould be conveyed to the guardian deities. The jarshould be duly consecrated and itshould be held 

34. After having worshipped lord Sarkara (Shiva) in the pitcher placed on a firm seat along with the retinue, the weaponshould be worshipped in the vardhani after being placed to purify the path. 

Om hah to the seat of the weapon hum phat. Om Om Salutation to the embodiment of weapon. Om hùm phat obeisance to the Pasupata weapon. Om Om obeisance to the heart. Om srim hum phat obeisance to the head. Om yam hum phat obeisance to the tuft. Om glim how phat obeisance to the armour. Om phat hum phat obeisance to the weapons. 

35. The weaponshould be meditated upon as possessing four faces and having teeth in the company of the Goddess Sakti, effulgent like crores of suns and wielding a mace, spear and sword. 

36. By (showing) lingamudra (a posture of fingers denoting linga), the union of the bhaga (base) and the linga in accomplished. The pitchershould be touched with the little finger, the weapon with the heart and vardhant with the clenched fist. 

37. The verdhanishould first be touched with the clenched fint for the sake of enjoyment and release (from worldly existence). 

The sword of knowledgeshould be offered for protecting the mouth of the pitcher. 

38. After the repetition of the principal (mantra) hundred times, the weaponshould be placed in the pitcher. A tenth part of itshould then be conveyed to the vardhani for the sake of protection. 

39. “O lord of the universe! This sacrificialshed has been raised with great effort. O lord! the sustainer of all sacrifices! This has to be protected by you." 

40. The lord Gaņa placed on the praňava (om) and having four armsshould be worshipped in the north-west by offering water. Having worshipped lordshiva on the ground, the worshippershould proceed near the pit. 

41-42. Remaining 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 lordshiva in the sacrificial fire. 

43. After having performed shrustinyasa (assignment representing creation) in one's body, in the pitcher of lordshiva, on the sacrificial ground, in the hrud and (the body of) the disciple, purification and meditation (should be done) in the prescribed way. 

44. Having contemplated the face of the (same) measure of the pit, the hrud bija (mantras) are repeated and oblations made for the seven tongues of the fire. 

45-46. The principal mantras for the tongue (should have) the last letters without (the letter)'ra', andshould have the sound of six 'ra's and the moon, a point and the tuft. Hiranya, Kanakå, Raktå, Krishņå, Suprabha, Atirikta and Bahurūpåshould in order (be placed) in the directions north-east, east, south-east and west. 

47. Oblationsshould be done with the sweet things such as milk etc. in the rites to appease (god) or secking welfare and with oil-cakes, flour, one's dress and sour-gruel in the rites performed for harming some one. 

48. An angry manshould offer oblations of salt, goat's  curd, pungent oil, thorns and crooked twigs along with vedic syllables. 

49. Yakshiņi (a goddess) becomes certainly favourable by doing oblations with the buds of kadamba. Oneshould offer oblations with bandhūka, kimśuka and other (flowers) for attracting and subjugating another person. 

50. The bilva leaves (sacred in the worship ofshiva) are offered for getting kingdom, the pātala and champaka (flowers) for the sake of wealth, lotus flowers for the sake of becoming) a sovereign (and) eatables for wealth. 

51. Dūrvā (is offered) for the cure of diseases, flowers priyangu and påtali for exercising sway over all beings, and the Amra flower for arresting fever. 

52. (An oblation made with) the mrutyunjaya^l mantra would conquer death. By the oblation of sesamum there would be prosperity. Propitiation of Rudra (Śiva) (should be made) for all sorts of appeasement. Then the subject of (present) discussion is narrated. 

1. Beginning with Tryambakarh yajámahe etc. 

53. Eight hundred oblations with the principal mantra and a tenth of it with the subordinate onesshould be made. Appeasementshould be made with the principal mantra. The final oblationshould be offered as before. 

54. Then 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. 

55. As before oblationshould be made two hundred times with the principal mantra. One oblationshould be made with the principal (mantra) and the mantras, of eight weapons concluding with (the syllable) svaha (oblation). 

56. The illumination (rite)should be done with the repetition of mantras of the tuft ending with (the syllable) phat.Oblationshould be done with the mantras like Om, hrim, oblations toshiva. 

57-58. Then the illuminationshould be done with the mantras) like Om, hrüm, hraum, hrim, toshiva, hrūm, phat. Then the vessel for preparing the gruelshould be washed with waters (made sacred by the mantras) ofshiva 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.. 

59. After having placed the seat with (the mantra of the) armour, in a semi-circular mystic diagram,shiva, whose presence is accomplished in the form of an image,should be worshipped with flowers of sentiment. 

60-62. (Worshipshould 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 vesselshould 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 pradsåda (mantra) hundred times. 

63. Rice and grains such as the Syāmāka etc.should be cast into it. If (the initiation) is to be given for a single disciple five handfuls (of grains) (should be thrown). 

64. A handful of grainsshould be added. The above grainsshould be protected with the mantras of the fire or that of the armour. 

65-66. The gruelshould be cooked in the flame ofshiva 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, itshould be offered (to the fire) with the sani hitd mantras ending with (the expression) "oblations for the sake of satisfaction". The vesselshould be placed in the mystic circles after having consecrated with the darbha. 

67. Having covered it by the (uttering of) pranava (syllable om), itshould be besmeared with the hgd (mantra). Thus it would become cool after having received a cool plastering. 

68-69. (Oblations)should be offered with the recitation of Samhita mantra ance towards the disciple. After having made oblation for the sake of seats etc. on the west of the sacrificial pit and the mystic diagram, the residual offeringshould be made with the ladle and purificationshould be performed by (the recitation of) samhits (mantras). The gruelshould be taken out from the vessel with (the recitation of) the (syllable) vausat. 

70. The act of making the gruel into ambrosiashould be done byshowing dhenu-mudra (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. 

71. A part containing honey and clarified buttershould be made over to the guardian deities of the worlds. These are three parts. Theseshould be offered to them with the hid (mantra) ending with obeisance. The water for rinsing the mouth (should also be given) with the same (mantra). 

72-73. The final oblationshould 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 (Śiva), Rudra, the divine mothers and the ganas (attendant gods ofshiva) and after having made offerings with the hrd (mantra), the worshippershould identify himself with Godshiva in the pitcher sacred toshiva even though he has not received a command. 

74-76. Heshould think himself as the omniscient who stands above all things around. (Heshould also think) "The place of union is a part of mine and I am the presiding deity at the sacrifice. I am lordshiva". Thus the performershould come out of the sacrificialshed with the sense of I-ness. 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 cast for enjoyment. 

77. Having 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 ofshiva. Having sprinkled water with the mantra of) the weapon in order to accomplish purification by means of) consecrated water, the discipleshould 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. 

80-81. Having 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, oneshould 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. 

82. Then the preceptor)should locate lordshiva 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. 

83-84. Having tied the seat with a white cloth with (the recitation of) mantra, (and) having made him enter by means of circumambulation ofshiva, the seat along with the clothshould be given. (The preceptor)should exhibit the samhära mudra (posture with fingers indicating gathering) and communicate his own self with that form in the lotus of the heart (of the disciple). 

85. Having retained that (form ofshiva) in the purified body and having located (it there), itshould be worshipped in the east facing the forehead of the disciple with the principal mantra. 

86. The hand of the discipleshould be converted into a hand sacred to (lordshiva) and permeated with the essence of (lord)shiva by telling theshiva mantra, such a hand being known to convey (the worshipper) to the region of (lord) Śiva, and to supply him with the only means of worshipping (lord) Śiva. 

87. Then after having removed all other materials of worship, oneshould cast flowers on lordshiva in the company of attendant gods of lordshiva invoking his presence with mantras. 

88-89. The preceptorshould name brahmins in the usual order or as desired. After having made (the disciple) to bow to the pitcher and the varudhani (a kind of vessel), (the preceptor)should make (the disciple) seated on the right near the sacred fire facing the north. Heshould then, meditate on the sushumna (an artery in the body) as emerging out of the body of disciple. 

90-93. Having 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 lordshiva, the preceptor)should offer three oblations with the hrud (mantra) for the accomplishment of that communion. Oneshould make hundred oblations with the principal mantra for the sake of making the hand (of the disciple) permeated with the essence ofshiva. Being thus initiated in religious practices one would become eligible to perform the worship of lordshiva.