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diagram surrounded by the jugs, the master (pp. 288-291), using
the prepared water, consecrates him. The officiating master
(pp. 292鈥�295) gives the initiate regal emblems such as a turban
and a parasol, symbolizing his entitlement (adhik膩ra岣�) to the new
rank of master, and briefly explains this entitlement. The standard
rites (pp. 295-298), such as the oblations into the fire, the flower
bestowal, prosternations, and the like, then conclude the ritual for
consecrating a master.
There follows a similar ritual for consecrating an adept
(s膩dhaka岣�). The text begins (pp. 298-301) by categorizing this
consecration, specified as a joining to the stage of Sad膩艣iva岣�. An
initiate who desires this consecration, or initiation into the use of
formul忙 (vidy膩dik峁Ｄ�), must first undergo the liberation initiation.
Since the initiate desires superhuman powers, however, the text
directs that his initiation ritual should not purify all of his karma.
Otherwise, he could not act after his consecration as an adept who
wields formul忙 to attain and enjoy these powers. 1 The actual
procedure for consecrating an adept (pp. 302-306) matches that for
consecrating a master. Instead of Bhairava岣�, however, the master
imparts the formul忙 of the deity who will be the focus of the
adept's practice. And instead of the regal symbols given to the
newly consecrated master, the adept receives (p. 307) symbols of
his entitlement such as the rosary to be used in his formul忙
service. The standard rites then conclude (pp. 307-310) the
consecration ritual.
The text next (pp. 311-317) describes a ritual for the self
(盲tmay膩ga岣�), explained by K峁�emar膩ja岣� as a rite removing any
1 V. vss. 486-487a, p.301: "yojanyavasare bhedo vimar艣a岣�
s膩dhakasya tu/prarabdham karma p膩艣catyam nacaikastham tu
bh膩vayet // s膩dhakasya tu bh奴tyartha峁� pr膩k karmaika峁涐箛 tu
sodhayet. "Cf. supra the summary of pp. 41-47.