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redactors, wishing to coordinate two originally separate initiation
procedures. 1
After this transition, however, the text proceeds to describe
yet (pp. 62-96) another separate, extensive, and seemingly
complete ritual for initiation. Apparently, the Saiva ritualists have
wrapped the initiation via the energies around this earlier initiation
procedure, and integrated the earlier initiation procedure as a part
of the surrounding larger initiation liturgy. This compilation is
confirmed, when at the conclusion of the embedded procedure, the
initiation via energies resumes and repeats this procedure for the
next energy.
In this interpolated ritual, the master first (pp. 62-63)
imposes the power of the lord, the goddess of speech. A quarter
verse stating that this power contains the energies provides the
only transitional connection to the initiation via the energies. 2 The
master then (pp. 64-66) fuses with the self of the disciple, extracts
it, and joins it to the power of the lord. The disciple has
accumulated the effects of previous actions (karma) that would
normally demand fruition in various future lives and levels of
existence. Instead of having to undergo these experiences, he now
(pp. 66-77) experiences their ritual maturation and destruction.
This purification includes liberation from experiences in other
worlds and from the status of a br膩hma峁嘺岣�. At this point (p. 75),
the text clearly reveals the mark of a redactor, by giving a cross-
reference to the tenth book where a more elaborate description of
1 V. bk. 3, p. 237, vss. 181-182b: "bhavayettrividh膩np膩艣膩npa帽ca-
tattv膩dhvavy膩pak膩n / tray膩峁嚹乵 vy膩pik膩 艣akti岣� kriy膩khy膩
p膩rame艣vari 艣盲ntyatit膩dibhedena pa帽casam j帽膩pratisthit膩."
2 V. p. 62, vs. 107a:. "adau 艣aktim nyaseddevi kal膩tattva-
蝉补尘补苍惫颈迟腻尘.