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[Sanskrit text for this chapter is available]

The Lord said:

1. 鈥淥 峁�a峁噈耻办丑补 (six-faced one)^[1]! Listen to me! I shall describe the mode of performing the purificatory initiation [i.e., 蝉补峁僺办腻谤补-诲墨办峁Ｄ�]. The great god 艢颈惫补 situated in the heart and in the fire should be invoked.

2. Having worshipped those two (God 艢颈惫补 situated in the heart and the sacrificial fire) and having appeased them with the 丑峁沝 mantra, one should offer five oblations in their presence with the same mantra.

3. That babe (of fire) should be struck with a flower consecrated by (the mantra of) the weapon with (the repetition of) the 丑峁沝 (mantra). One should contemplate the starry-like effulgent form therein.

4. Having placed the syllable hum in it by exhalation of breath and having drawn it by means of sa峁僪膩ri峁嚹� (尘耻诲谤腻) (formation with fingers representing gathering), it should be placed in the heart by the inhalation of breath.

5. Then (the above-mentioned essence of fire) should be cast in the generative organ of goddess 痴颈颈驳墨艣惫补谤墨 (goddess of speech) with the 尘耻诲谤腻 known as udbhava^[2] and the repetition of 丑峁沝 mantra.

O峁� h膩峁�, h墨峁�, h膩峁� obeisance to the soul.

6. Oblation should be offered in the smokeless sacrificial fire fully ablaze (with the above mantra) for the fulfilment of desires. Oblation made in undeveloped and smoky fire does not get the desire fulfilled.

7. A fire which is pleasing, circling upwards and sweet-smelling is commended. So also is the fire which touches the ground and which emits sparks in the contrary direction.

8. Having offered oblations in this way, the impurities of the disciple should be destroyed by doing the sin-consuming oblation or it may be burnt with the syllables of 艢颈惫补.

9-10. Five hundred oblations should be made with the principal mantra and 惫补耻峁�a峁� etc. in one-tenth of proportion for the sake of getting the characteristics of a twice-born (for the -disciple) and to permeate him with the essence of Lord Rudra (艢颈惫补) as well as for the purification of the food etc. and for the (rites of) 驳补谤产丑腻诲丑腻苍补, 蝉墨尘补苍迟补, and 苍腻尘补办补谤补峁嘺.^[3]

11. The 驳补谤产丑腻诲丑腻苍补 is spoken as that which elevates the soul of the disciple by breaking the bonds and making him gain the son-ship of Lord Rudra (艢颈惫补).

12. The 辫耻峁僺补惫补苍补 is considered as the manifestation of independant attributes of the soul in the initiated. The dawn of knowledge by means of discrimination in the disciple clouded by illusion is the 蝉墨尘补苍迟补vardhana (growth of 蝉墨尘补苍迟补).

13. One鈥檚 birth is considered to be the evolution out of the principle of absolute bliss etc. The wakening (of consciousness) is by means of the principle of supreme bliss in the initiated which has become equal to the Supreme Being in the spiritual perfection.

14. (Then the preceptor) should carry into the lotus of his heart his own soul resembling a spark of fire by (exhibiting) the 蝉补峁僪腻谤补 尘耻诲谤腻 (formation with the fingers denoting gathering).

15. Then the principal mantra should be uttered along with the retention of breath and the union of God 艢颈惫补 and his own soul should be brought about in his heart.

16-17. (Then the preceptor) well-versed in the procedure (relating to the performance of sacrifices) should carry his pure consciousness to the region of 艢颈惫补 from the sacrificial performances which are the cause of 叠谤补丑尘腻 (and others) by means of exhalation of breath and collect it by showing the udbhava 尘耻诲谤腻 (formation with fingers denoting generation) and (repeating) the mantra of the heart and exhaling the breath he should locate it in the petals of lotus of the heart of the disciple.

18. The preceptor should duly propitiate Lord 艢颈惫补 and the fire-god. The disciple (should be made) to bow down to the self (preceptor). (He) should then make the disciple hear conventions.

19. One should not blaspheme scriptures or God. One should not leap across the materials of worship. One must propitiate Lord 艢颈惫补, the fire-god and the preceptor as long as one is alive.

20. One has to impart these instructions to children, old people, women, people addicted to pleasures, and sick people according to their capacity (to preserve them) and in entirety to those who can practise them.

21-22. After having consecrated in a vessel the symbols of discipline鈥攖uft, ashes, staff and loin cloth in order with the 墨艣腻苍补, 丑峁沝 and 蝉补峁僪颈迟腻 mantras ending with (the syllable) 蝉惫腻丑腻 (oblation) as before, (the preceptor) should show them to the presiding deity of sacrificial site after having quickly cast in the fire the residual offering.

23. Having kept them for a while under the pitcher for the sake of protection, the preceptor should give them to the person who takes the vow after having obtained permission of Lord 艢颈惫补.

24. Thus in this special spiritual initiation a child especially becomes fit to have a scriptural knowledge about the fire and oblation unto the fire.

Footnotes and references:

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[1]:

Son of the divine pair 艢颈惫补 and 笔腻谤惫补迟墨.

[2]:

Posture of finger indicating evolution.

[3]:

See Ch. 75 Verses 13-17.