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texts and compendia, who has [either] had the [supreme] reality
brought to [his] notice by the speech of a friend, [or] brought by
the power of grace, and who is [consequently] desirous for
initiation as a spiritual son (putraka岣�), etc., [should examine the
master], or else, the master should initially test the disciple in
order to make him a master, which [examination] he will [state]
(Bk. 4, vs. 454b, p. 286): "He should endow the state of being a
teacher on those whose conduct and character are known." [And]
by the word first (t膩vat) he implies [as well, its meaning of such
extent, i.e.,] [16] that of this [master] the characteristic of
auspciousness, has only the form of the [non-dual] apprehension,
[as] stated by the rule: "Although deprived of every [favorable]
characteristic, [if a] master has knowledge, [then he is] the
best; "1 [and, in addition, this implication is confirmed,] on
account of only that [insight] being liberating, according to what
will be said (Bk. 4, vs. 399b, p. 253): "I, in fact, am the supreme,
the goose (hamsa岣�), 艢iva岣�
and on account of what will be
shown, that also the ritual of initiation [has as its] essence, a
non-dual pervasion by 艢iva岣�.
"
[Besides this insight which is the main cause of the efficacy of the
ritual, the master's] being born in an 膧ryan country, etc., is a
supernumerary cause, i.e., a component (angam) [of the ritual
that contributes] to the powers of the disciple; and for that very
reason, he next discusses [these secondary characteristics]:
[Who is] born in an Aryan country, furnished with all
limbs, knowing the rules and scriptures of 艢iva岣�, skilled in
what should be known and knowledge,/13/
delighting in works of the lord, peaceful, truthful, firm in
vows, resolute and endowed with potency, joined to
compassion and righteousness,/14/
1 Cf. M.K. Shastri, ed., Tantr膩loka岣�.3, pp.66鈥�67.