83 - Mode of spiritual initiation that removes one's bondage:

The Lord said:

1. The principal mantrashould be stimulated in the spiritual initiation. In order to gain strength (to break) the bonds (of worldly existence) one may do it by the rites of tādana (striking gently). 

2. (Oblationsshould be offered) with each one of the (principal) mantras or thrice with (them). The principal mantra together with half the tuft mantra (should be repeated) along with (the syllables) hūm, phat, etc. 

3. The principal mantrashould be stimulated by the syllables) Om, hrūm, hraum, haum, hrūm. (assigning) to the heart as well as the tuft and face with (the syllables) Om, hrüm, hraum, hũm, phat. 

4. Oneshould do the rite of stimulation for each part of the principal mantra in all ceremonies performed to cause injury (to one's enemy) while the (syllable) vashat is appended to the principal mantra in ceremonies intended to bring peace and prosperity. 

5. In all instances of annual rites, oblationsshould be done with religious acts for all desired results along with the syllables) vashat (and) vaushat. 

6. Then after having worshipped the disciple having a pure body and seated on a circle on the right side of one's self, (the preceptor)should contemplate upon a thread as the sushumna (an artery of human body). 

7. The tuft of hair (of the disciple)should be tied with the principal (mantra) and (one end of the string)should be led to (touch) the toe. In the case of (the disciple) yearning for salvation (the string)should be tied on the body of the discipleshowing the samhara (mudra) (posture of fingers denoting gathering). 

8. (The String)should be attached on the right side in the case of males and on the left side in the case of females. The female deityshould be worshipped with the mantra of the deity on the head. 

9. The threadshould be collected with the samphdra mudra and placed with the same (mudra). The nadi (artery)should (be mentally) collected with the principal (mantra) and placed on the string and worshipped with the mantra of the heart. 

10. Having covered it with the Rudra (mantra), oblationsshould be offered thrice with the mantra of the heart for accomplishing the presence. It is the same way in the case of female deity also. 

11-13. Om, hãm obeisance to the path of letters, hām obeisance to the path of residence (bhavana), Om, ham obeisance to the path of phases. Having located the path of purification on the thread and sprinkled water on the disciple with the weapon and beaten gently the heart (of the disciple) with flower consecrated by (the mantra of) the weapon, the preceptorshould (mentally) enter the body of the disciple (by pronouncing) the syllable hüm and exhaling the breath. The spirit situated in the hamsabijashould be separated by the mantra of) the weapon: Om, haum, hūm, phat. 

14. Having covered the same with the saktisütra (the thread of energy) by (uttering) the mantra häñ ham oblations, itshould be joined with the thread which has become artery, by (showing) the samhäramudra (posture made with the fingers indicating gathering) Om ham ham hām salutations to the soul. 

15. Itshould thus be conceived as pervasive. Itshould then be covered by the mantra of the armour. Oblationsshould be made thrice with (the mantra of) the heart for the sake of invoking the presence. 

16. Having located the principle of knowledge (in the thread), oneshould look at it as beyond the state of bliss. Other principles which have become mantras as they wereshould be located in that. Oneshould look at it with (the mantra) “Om, ham, haum obeisance to the kalāpaša (the bondage of phases) beyond absolute bliss". 

17-18. Two principles (out of the twentyfive), mantra of single word, sixteen letters, eight worlds, two (principal) arteries (ida and pingalā), (letters) ka and tha, the one object (of sense-perception, the one fundamental attribute, the one fundamental cause and the eternal blissful one (sadaShiva)should be contemplated as having been located in thc (phase of) white colour beyond the absolute bliss. 

19. Om haum hum phat to the katapaśa beyond the region of absolute bliss. Having collected the latter by (showing) the samhäramudra (posture of fingers denoting gathering), itshould bc placed over the thread. Itshould then be worshipped and three oblations (of clarified butter)should be made for its presence (in the thread). 

20-21. Two principles (out of twenty-five), two letters ka and tha, two principal arteries (ida and pingalā), two qualities, two mantras and one supreme lord situated in the lotus (of the heart), twelve terms (denoting god), seventeen worlds, one of the objects (of sense-perception)should be conceived as merged in the dark phase which is beyond the region of bliss. (Lord) Achyutashould be meditated upon therein. 

22. Having gathered it after a gentle stroking, itshould be placed at the mouths of the nerve. Oblationsshould be made thrice with the respective mantras for the sake of its presence. 

23-24. The seven (fundamental) principles, twentyone words, six letters, one path-way, twentyfive worlds, three qualities and an object for which Rudra is the causeshould be located in the principle of knowledge and the mantras, artery, (the latters) ka and tha higher above. 

25-26. Having taken the weapon, twenty-two words, six worlds, six kalas (phases), four qualities, three mantras and an object for which (Lord) Vishņu is the causeshould be meditated at the base. The (rites of) beatingshould be done in the white (phase). 

27-29. Then having placed (the same) in the nerve in the navel (region), oneshould offer oblations for the sake of its presence. (The preceptor)should then locate (the syllable) hrim, hundred worlds, twentyeight words, twice each of the mantras, artery, the winds as well as senses, the principle of the letter, the five objects of sense-perception and the (first) cause governed by the brahmånda-mantra, four times the Sambaras (a religious observance) in the principle of non-action of yellow colour. Itshould then be beaten. 

30. The principles which were left out at the outsetshould be located on the thread and worshipped. Three oblationsshould be offered unto the fire for the sake of its presence. 

31. Thus having gathered the principles from the body of the disciple, theyshould be located in the thread. In the initiation with the mantras, itshould be done accompanied by religious sacrificial performances. 

32. Other rites (should be undertaken) for the sake of initial protection of the body (of the disciple) until the mantra accomplishes the desired fruits. 

33-34. The subtle soul awakening (mantra)should be meditated in the principles of beatific knowledge. (The rites of) arpaņa (pleasing) and dipana (stimulation)should be performed in the same way with three oblations with their respective mantras (such as) "Om, haum oblations to the phase of beatitude beyond that of absolute bliss" which is (the mantra for) the rite of pleasing; “Om, ham, ham, hâm, hum, phat to the phase of beatitude beyond that of absolute bliss" which is (the mantra for) stimulation. Then that threadshould be considered as pervading the five nerve centres. 

35. (The thread)should be smeared with saffron and clarified butter and (Lord)shivashould be worshipped therein along with his attendants with the kala-mantras ending with hum phat after having pierced the bondage through the occult nerve. 

36. Having (mentally) entered inside (with syllables) ending with obeisance, (the preceptor)should take hold of (the thread) and tie it. Om, hüm, ham, haum, ham, hum, phat, I take hold of the phase exceeding that of pure bliss. 

37. (The preceptor)should place that thread on theshoulder of the disciple after having made him seated for the sake of successful completion. 

38. One hundred oblationsshould be made with the principal mantra for the expiation of all the sins (of the disciple). (The oblationshould be made) in a coveredshallow saucer (if the disciple) is a male and in a saucer of enlarged belly (in the case of a) female (disciple). 

39-42. The thread which has been covered with the mantra of the heartshould be placed and worshipped with (the mantra of) the heart. After having been made pure by the worship of Śiva and his attendants the threadshould be placed under the pitcher (saying), "let protection be announced”. After having placed a flower in the hands (of the disciple) and having worshipped the pitcher and other things, the discipleshould be made to bow down and led outside the sacrificialshed. After having drawn three circles, the discipleshould be made to sit facing the north in the case of aspiration for emancipation and made to sit facing the east in the case of aspiration (for enjoyment). Three handfuls of pañchagavya (the five things got from a cow)should be sipped at the outset. 

43-44. After that, three or eight morsels of gruel unpolluted by the touch of the teethshould be offered with the hand holding a kuśa with the leaf of palaša, if desirous of emancipation and with the leaf of pippala, if desirous of enjoyment. 

45-47. Having offered profuse feeding with the mantra of) the heart, the pure watershould be given for rinsing the mouth. After having given the teeth stick (for cleansing the teeth) with (the repetition of the mantra of) the heart, one hundred and eight oblationsshould be offered with the principal (mantra) for the removal of defects such as deficiency etc. After having dedicated all acts to the lord of the ground, the deityshould be given adieu after worship and Lord Chandeśashould be worshipped. Then the materials of worshipshould be removed and the remnants of the gruelshould be offered to the fire. 

48. After having worshipped the pitcher and the protectors of the world and bidding them adieu, oneshould bid adieu to the attendant God and fire if they have been retained on the periphery of the mystic circle. 

49. Then having offered oblations in a condensed way to the protector of the world at the periphery, oneshould enter the sacrificialshed after bathing with ashes or pure oil. 

50. (If the disciples are) householders, (they)should be seated) on a bed of darbhas with their heads facing the east and protected well (and if the disciples are) monks, (theyshould be seated) on a bed of ashes with their heads facing the south with (the repetition of the mantra of) the heart. 

51. (Then the preceptor)should bathe the disciples who had tied-up their tufts into knots along with the mantras of the weapon and sapta månavaka and walk out of the place again. 

Om, hili, hili, oblations to the trident-bearer. 

52. After having sipped five things got from a cow and the gruel and having collected sticks for cleansing the teeth, and having rinsed the mouth (with water), and contemplated on (Lord)shiva and having reached the pure bed, the preceptorshould enter (again) remembering the rites performed in connection with initiation. Thus, the mode of preliminary consecration relating to initiation has been described briefly.