365bet娱乐

152
the same rites occur. 1 The reduplication of the sacraments
rendering one a br膩hma峁嘺岣� and of the imparting of the
participation in Rudra岣�, described previously in the same book,
also signal compilation and redaction.
The next section (pp. 77-81) connects the previous rites,
which have eliminated karma, with the preceding operations on
the bonds. After loosening and severing the bonds, the master
(pp. 82-86) restores the self of the disciple, then worships and
gives leave to Brahm膩, the overlord of the energy of Niv峁泃ti岣�, and
the lady of speech. The text next includes a parenthetical
discussion (pp. 87-95) on karma and the different kinds of
initiation. Quite logically, the adept, the text states, in contrast to
the spiritual son, requires (pp. 87-88) some karma in order to
attain and experience his desired powers and enjoyments.
Continuing this discussion, the text distinguishes two kinds of
adepts and three kinds of initiation for spiritual sons.
2 After a
statement lauding the indispensable role of the master, the
parenthetical discussion concludes, and the description of the
initiation via the energies resumes. This discussion repeats with
some variation the other parenthetical statements in this book
concerning the varieties of initiation and of initiates. This
reduplication and the final panegryic tone, thus strengthen the
evidence for assuming here a later redactorial interpolation.
The initiation via energies proceeds (pp. 96-98) with the
joining of Niv峁泃ti岣� to the next energy, Prati峁ａ弓h膩. The ritual
officiant then repeats for Prati峁ａ弓h膩, the rites just performed for
Niv峁泃tih. The text abbreviates the description that varies only in
its account of the energy and the relative pervasion of the other
paths. Similarly, the master repeats the procedure with the
1 V. p. 75, vs. 123, ("samsk膩r膩 a峁ａ弓abhi岣� saha catv膩ri峁浥沘d
dvijatv膩ya vak峁�yante bhuvan膩dhvani"), referring to bk. 10, pp. 159ff.
2 Cf. supra the summary of pp. 41ff.