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Tantrasāra (Tantrasara): Chapter 14
Putrakadīkṣāprakāśanam - Explaining the initiation to become a spiritual son
Introduction
This is the fourteenth chapter (called Putrakadīkṣāprakāśanam).
This work was written by the great Master Abhinavagupta and is a summary of Tantrāloka. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.
This treatise whose name is Tantrasāra is a summarized encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.
Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!
Keeping the above in mind, now read Tantrasāra and experience Supreme Delight, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Chapter 14
तन्त्रसारः
चतुर्दशमाह्निकम्
अथ पुत्रकदीक्षाविधिः। स च विस्तीर्णस्तन्त्रालोकादवधार्यः। सङ्क्षिप्तस्तूच्यते। समय्यन्तं विधिं कृत्वा तृतीयेऽह्नि त्रिशूलाब्जे मण्डले सामुदायिकं यागं पूजयेत्तत्र बाह्यपरिवारं द्वारदेवताचक्रं च बहिः पूजयेत्ततो मण्डलपूर्वभाग ऐशकोणादारभ्य आग्नेयान्तं पङ्क्तिक्रमेण गणपतिं गुरुं परमगुरुं परमेष्ठिनं पूर्वाचार्यान्योगिनीचक्रं वागीश्वरीं क्षेत्रपालं च पूजयेत्। तत आज्ञां समुचितामादाय शूलमूलात्प्रभृति सितकमलान्तं समस्तमध्वानं न्यस्यार्चयेत् ततो मध्यमे त्रिशूले मध्यारायां भगवती श्रीपराभट्टारिका भैरवनाथेन सह वामारायां तथैव श्रीमदपरा दक्षिणारायां श्रीपरापरा दक्षिणे त्रिशूले मध्ये श्रीपरापरा वामे त्रिशूले मध्ये श्रीमदपरा द्वे तु यथास्वम्। एवं सर्वस्थानाधिष्ठातृत्वे भगवत्याः सर्वं पूर्णं तदधिष्ठानाद्भवतीति। ततो मध्यशूलमध्यारायां समस्तं देवताचक्रं लोकपालास्त्रपर्यन्तमभिन्नतयैव पूजयेत्तदधिष्ठानात्सर्वत्र पूजितम्। ततः कुम्भे कलशे मण्डलेऽग्नौ स्वात्मनि चाभेदभावनया पञ्चाधिकरणमनुसन्धिं कुर्यात्ततः परमेश्वराद्वयरसबृंहितेन पुष्पादिना विशेषपूजां कुर्यात्। किं बहुना - तर्पणनैवेद्यपरिपूर्णं वित्तशाठ्यविरहितो यागस्थानं कुर्यात्। असति वित्ते तु महामण्डलयागो न कर्तव्य एव। पशूंश्च जीवतो निवेदयेत्। तेऽपि ह्येवमनुगृहीता भवन्तीति कारुणिकतया पशुविधौ न विचिकित्सेत्। ततोऽग्नौ परमेश्वरं तिलाज्यादिभिः सन्तर्प्य तदग्रेऽन्यं पशुं वपाहोमार्थं कुर्याद्देवताचक्रं तद्वपया तर्पयेत्पुनर्मण्डलं पूजयेत्ततः परमेश्वरं विज्ञप्य सर्वाभिन्नसमस्तषडध्वपरिपूर्णमात्मानं भावयित्वा शिष्यं पुरोऽवस्थितं कुर्यात्। परोक्षदीक्षायां जीवन्मृतरूपायामग्रे तं ध्यायेत्तदीयां वा प्रतिकृतिं दर्भगोमयादिमयीमग्रे स्थापयेत्। तथाविधं शिष्यमर्घपात्रविप्रुट्प्रोक्षितं पुष्पादिभिश्च पूजितं कृत्वा समस्तमध्वानं तद्देहे न्यसेत्। तत इत्थं विचारयेद्भोगेच्छोः शुभं न शोधयेत्। मुमुक्षोस्तु शुभाशुभमुभयमपि। निर्बीजायां तु समयपाशानपि शोधयेत्सा चासन्नमरणस्यात्यन्तमूर्खस्यापि कर्तव्या इति परमेश्वराज्ञा तस्यापि तु गुरुदेवताग्निभक्तिनिष्ठत्वमात्रात्सिद्धिः। अत्र च सर्वत्र वासनाग्रहणमेव भेदकम् - मन्त्राणां वासनानुगुण्येन तत्तत्कार्यकारित्वात्। एवं वासनाभेदमनुसन्धाय मुख्यमन्त्रपरामर्शविशेषेण समस्तमध्वानं स्वदेहगतं शिवाद्वयभावनया शोधयेत्। एवं क्रमेण पादाङ्गुष्ठात्प्रभृति द्वादशान्तपर्यन्तं स्वात्मदेहस्वात्मचैतन्याभिन्नीकृतदेहचैतन्यस्य शिष्यस्यासाद्य तत्रैवानन्तानन्दसरसि स्वातन्त्र्यैश्वर्यसारे समस्तेच्छाज्ञानक्रियाशक्तिनिर्भरसमस्तदेवताचक्रेश्वरे समस्ताध्वभरिते चिन्मात्रावशेषविश्वभावमण्डले तथाविधरूपैकीकारेण शिष्यात्मना सहैकीभूतो विश्रान्तिमासादयेदित्येवं परमेश्वराभिन्नोऽसौ भवति। ततो यदि भोगेच्छुः स्यात्ततो यत्रैव तत्त्वे भोगेच्छास्य भवति तत्रैव समस्तव्यस्ततया योजयेत्। तदनन्तरं शेषवृत्तये परमेश्वरस्वभावाज्झटिति प्रसृतं शुद्धतत्त्वमयं देहमस्मै चिन्तयेत् - इत्येषा समस्तपाशवियोजिका दीक्षा। ततः शिष्यो गुरुं दक्षिणाभिः पूर्ववत्पूजयेत्। ततोऽग्नौ शिष्यस्य विधिं कुर्याच्छ्रीपरामन्त्रोऽमुकस्यामुकं तत्त्वं शोधयामीति स्वाहान्तं प्रतितत्त्वं तिस्र आहुतयोऽन्ते पूर्णा वौषडन्ता। एवं शिवान्ततत्त्वशुद्धिस्ततो योजनिकोक्तक्रमेण पूर्णाहुतिः। भोगेच्छोर्भोगस्थाने योजनिकार्थमपरा शुद्धतत्त्वसृष्ट्यर्थमन्या। ततो गुरोर्दक्षिणाभिः पूजनमित्येषा पुत्रकदीक्षा। यत्र वर्तमानमेकं वर्जयित्वा भूतं भविष्यच्च कर्म शुध्यति।
अन्तः समस्ताध्वमयीं स्वसत्तां बहिश्च सन्धाय विभेदशून्यः।
शिष्यस्य धीप्राणतनूर्निजासु तास्वेकतां सङ्गमयेत्प्रबुद्धः॥
शिष्यैकभावं झटिति प्रपद्य तस्मिन्महानन्दविबोधपूर्णे।
यावत्स विश्राम्यति तावदेव शिवात्मभावं पशुरभ्युपैति॥
Tantrasāraḥ
Caturdaśamāhnikam
Atha putrakadīkṣāvidhiḥ| Sa ca vistīrṇastantrālokādavadhāryaḥ| Saṅkṣiptastūcyate| Samayyantaṁ vidhiṁ kṛtvā tṛtīye'hni triśūlābje maṇḍale sāmudāyikaṁ yāgaṁ pūjayettatra bāhyaparivāraṁ dvāradevatācakraṁ ca bahiḥ pūjayettato maṇḍalapūrvabhāga aiśakoṇādārabhya āgneyāntaṁ paṅktikrameṇa gaṇapatiṁ guruṁ paramaguruṁ parameṣṭhinaṁ pūrvācāryānyoginīcakraṁ vāgīśvarīṁ kṣetrapālaṁ ca pūjayet| Tata ājñāṁ samucitāmādāya śūlamūlātprabhṛti sitakamalāntaṁ samastamadhvānaṁ nyasyārcayet tato madhyame triśūle madhyārāyāṁ bhagavatī śrīparābhaṭṭārikā bhairavanāthena saha vāmārāyāṁ tathaiva śrīmadaparā dakṣiṇārāyāṁ śrīparāparā dakṣiṇe triśūle madhye śrīparāparā vāme triśūle madhye śrīmadaparā dve tu yathāsvam| Evaṁ sarvasthānādhiṣṭhātṛtve bhagavatyāḥ sarvaṁ pūrṇaṁ tadadhiṣṭhānādbhavatīti| Tato madhyaśūlamadhyārāyāṁ samastaṁ devatācakraṁ lokapālāstraparyantamabhinnatayaiva pūjayettadadhiṣṭhānātsarvatra pūjitam| Tataḥ kumbhe kalaśe maṇḍale'gnau svātmani cābhedabhāvanayā pañcādhikaraṇamanusandhiṁ kuryāttataḥ parameśvarādvayarasabṛṁhitena puṣpādinā viśeṣapūjāṁ kuryāt| Kiṁ bahunā - Tarpaṇanaivedyaparipūrṇaṁ vittaśāṭhyavirahito yāgasthānaṁ kuryāt| Asati vitte tu mahāmaṇḍalayāgo na kartavya eva| Paśūṁśca jīvato nivedayet| Te'pi hyevamanugṛhītā bhavantīti kāruṇikatayā paśuvidhau na vicikitset| Tato'gnau parameśvaraṁ tilājyādibhiḥ santarpya tadagre'nyaṁ paśuṁ vapāhomārthaṁ kuryāddevatācakraṁ tadvapayā tarpayetpunarmaṇḍalaṁ pūjayettataḥ parameśvaraṁ vijñapya sarvābhinnasamastaṣaḍadhvaparipūrṇamātmānaṁ bhāvayitvā śiṣyaṁ puro'vasthitaṁ kuryāt| Parokṣadīkṣāyāṁ jīvanmṛtarūpāyāmagre taṁ dhyāyettadīyāṁ vā pratikṛtiṁ darbhagomayādimayīmagre sthāpayet| Tathāvidhaṁ śiṣyamarghapātravipruṭprokṣitaṁ puṣpādibhiśca pūjitaṁ kṛtvā samastamadhvānaṁ taddehe nyaset| Tata itthaṁ vicārayedbhogecchoḥ śubhaṁ na śodhayet| Mumukṣostu śubhāśubhamubhayamapi| Nirbījāyāṁ tu samayapāśānapi śodhayetsā cāsannamaraṇasyātyantamūrkhasyāpi kartavyā iti parameśvarājñā tasyāpi tu gurudevatāgnibhaktiniṣṭhatvamātrātsiddhiḥ| Atra ca sarvatra vāsanāgrahaṇameva bhedakam - Mantrāṇāṁ vāsanānuguṇyena tattatkāryakāritvāt| Evaṁ vāsanābhedamanusandhāya mukhyamantraparāmarśaviśeṣeṇa samastamadhvānaṁ svadehagataṁ śivādvayabhāvanayā śodhayet| Evaṁ krameṇa pādāṅguṣṭhātprabhṛti dvādaśāntaparyantaṁ svātmadehasvātmacaitanyābhinnīkṛtadehacaitanyasya śiṣyasyāsādya tatraivānantānandasarasi svātantryaiśvaryasāre samastecchājñānakriyāśaktinirbharasamastadevatācakreśvare samastādhvabharite cinmātrāvaśeṣaviśvabhāvamaṇḍale tathāvidharūpaikīkāreṇa śiṣyātmanā sahaikībhūto viśrāntimāsādayedityevaṁ parameśvarābhinno'sau bhavati| Tato yadi bhogecchuḥ syāttato yatraiva tattve bhogecchāsya bhavati tatraiva samastavyastatayā yojayet| Tadanantaraṁ śeṣavṛttaye parameśvarasvabhāvājjhaṭiti prasṛtaṁ śuddhatattvamayaṁ dehamasmai cintayet - Ityeṣā samastapāśaviyojikā dīkṣā| Tataḥ śiṣyo guruṁ dakṣiṇābhiḥ pūrvavatpūjayet| Tato'gnau śiṣyasya vidhiṁ kuryācchrīparāmantro'mukasyāmukaṁ tattvaṁ śodhayāmīti svāhāntaṁ pratitattvaṁ tisra āhutayo'nte pūrṇā vauṣaḍantā| Evaṁ śivāntatattvaśuddhistato yojanikoktakrameṇa pūrṇāhutiḥ| Bhogecchorbhogasthāne yojanikārthamaparā śuddhatattvasṛṣṭyarthamanyā| Tato gurordakṣiṇābhiḥ pūjanamityeṣā putrakadīkṣā| Yatra vartamānamekaṁ varjayitvā bhūtaṁ bhaviṣyacca karma śudhyati|
Antaḥ samastādhvamayīṁ svasattāṁ bahiśca sandhāya vibhedaśūnyaḥ|
Śiṣyasya dhīprāṇatanūrnijāsu tāsvekatāṁ saṅgamayetprabuddhaḥ||
Śiṣyaikabhāvaṁ jhaṭiti prapadya tasminmahānandavibodhapūrṇe|
Yāvatsa viśrāmyati tāvadeva śivātmabhāvaṁ paśurabhyupaiti||
Essence of Tantra (tantra-sāraḥ)
Fourteenth (caturdaśam) chapter (āhnikam)
Now (atha) the rule of initiation (to become) a spiritual son (putraka-dīkṣā-vidhiḥ)|
It (sa ca) has been extensively ascertained (vistīrṇaḥ... avadhāryaḥ) through Tantrāloka (tantra-ālokāt)|
Nonetheless (tu), it is described (here) (ucyate) in a condensed way (saṅkṣiptaḥ)|
After performing (kṛtvā) the rite (vidhim) which ends in (the state of) samayī (Samayi-antam), he should, on the third day, worship (tṛtīye ahni... pūjayet) the sacrifice (yāgam) related to the collective (of deities) (sāmudāyikam) in the maṇḍala (maṇḍale) consisting of trident and lotus (triśūla-abje). There (tatra), he should worship (pūjayet) outside (bahis) (both) the external retinue (of deities) (bāhya-parivāram) and (ca) the group of deities of the door (dvāra-devatā-cakram). After that (tatas), in the first portion of the maṇḍala (maṇḍala-pūrva-bhāge), beginning (ārabhya) from Śiva's corner --i.e. from northeast-- (aiśa-koṇāt) (and) ending in the southeast (āgneya-antam), he should worship (pūjayet) —in succession (paṅkti-krameṇa)— Gaṇapati --viz. Gaṇeśa-- (gaṇapatim), the Guru (gurum), the Grandguru (parama-gurum), the Great-grandguru (parameṣṭhinam), the previous Ācārya-s (pūrva-ācāryān), the group of Yoginī-s (yoginī-cakram), the Goddess of Speech --i.e. Sarasvatī-- (vāk-īśvarīm) and (ca) the protector of the field (kṣetra-pālam)|
Then (tatas), after having received (ādāya) the proper (samucitām) command (ājñām) (from them, and) after placing (nyasya) the whole course --i.e. Ṣaḍadhvā or the six courses-- (samastam adhvānam) from the root of the trident (śūla-mūlāt prabhṛti) up to the white lotus (sita-kamala-antam), he should worship (arcayet). Thereupon (tatas), in the middle trident (madhyame triśūle) —on the middle prong (madhya-ārāyām)— (there is) the Goddess (bhagavatī) Venerable Parā (śrī-parā-bhaṭṭārikā) together with (saha) Lord Bhairava (bhairava-nāthena). Likewise (tathā eva), on the left prong (vāma-ārāyām) (there is) Venerable Aparā (śrīmat-aparā). On the right prong (dakṣiṇa-ārāyām)(there is) Venerable Parāparā (śrī-parāparā). On the right trident (dakṣiṇe triśūle), Venerable Parāparā (śrī-parāparā) (is) in the middle (madhye). On the left trident (vāme triśūle), Venerable Aparā (śrīmat-aparā) (is) in the middle (madhye). But (tu) the (other) two (dve) are to be arranged appropriately (yathāsvam)|
Thus (evam), as the Goddess presides over all the places (sarva-sthāna-adhiṣṭhātṛtve bhagavatyāḥ), all (sarvam) becomes (bhavati iti) Full and Perfect (pūrṇam) due to Her Supremacy (tad-adhiṣṭhānāt)|
After that (tatas), on the middle prong of the middle trident (madhya-śūla-madhya-ārāyām), he should worship (pūjayet) in unity (abhinnatayā eva) the entire group of deities (samastam devatā-cakram) which ends in the weapons of the protectors of the quarters (loka-pāla-astra-paryantam). (It is) due to Her Supremacy (tad-adhiṣṭhānāt) everywhere (sarvatra) (that such a group of deities) has been worshiped (pūjitam)|
Subsequently (tatas), in the small pot (kumbhe), in the big pot (kalaśe), in the maṇḍala (maṇḍale), in the fire (agnau) and (ca) in one's own Self (sva-ātmani), he should perform (kuryāt) —by a non-dualistic contemplation (abheda-bhāvanayā)— the union (anusandhim) of the five substrata (pañca-adhikaraṇam). Then (tatas), he should perform (kuryāt) the special worship (viśeṣa-pūjām) with flowers, etc. (puṣpa-ādinā) nourished with the sap of the non-duality with the Supreme Lord (parama-īśvara-advaya-rasa-bṛṁhitena)|
In short (kim bahunā): He should fill the sacrificial site with a satisfying offering of food (tarpaṇa-naivedya-paripūrṇam... yāga-sthānam kuryāt) without cheating regarding money (vitta-śāṭhya-virahitaḥ)|
However (tu), when there is no money (asati vitte), the sacrifice of the great maṇḍala (mahā-maṇḍala-yāgaḥ) must not be performed (na kartavyaḥ) indeed (eva)|
He should offer (ca... nivedayet) living (jīvataḥ) (domestic) animals (paśūn)|
Even (api) they --those domestic animals-- (te) become (bhavanti) thus (hi evam) receptacles of Grace (anugṛhītāḥ). Therefore (iti), he should not doubt (na vicikitset) about animal sacrifices (paśu-vidhau) with compassion (kāruṇikatayā)|
After that (tatas), having satisfied (santarpya) the Supreme Lord (parama-īśvaram) with (offerings of) sesame seeds and clarified liquid butter (tila-ājya-ādibhiḥ) into the fire (agnau), he should place another animal in front of it --i.e. in front of the fire-- (tad-agre nyam paśum... kuryāt) for the offering of the marrow (vapā-homa-artham). He should satisfy (tarpayet) the group of deities (devatā-cakram) with that marrow (tad-vapayā). He should worship (pūjayet) the maṇḍala (maṇḍalam) again (punar). Then (tatas), after begging (vijñapya) the Supreme Lord (parama-īśvaram) (and) after contemplating (bhāvayitvā) that the Self (ātmānam) is completely full of the the whole six courses which are in unity with all (sarva-abhinna-samasta-ṣaṭ-adhva-paripūrṇam), he --i.e. the Guru, the performer of the entire ritual-- should make the disciple stand (śiṣyam... avasthitam kuryāt) in front (of himself --viz. of the Guru--) (puras)|
In the initiation of the absent one --because the disciple is not present-- (parokṣa-dīkṣāyām) —in which (the disciple) is alive or dead (jīvat-mṛta-rūpāyām)—, (the Guru) should meditate (dhyāyet) on him --on the disciple-- (tam) (as if he were) in front (of him) (agre). Or (vā) he should place (sthāpayet) in front (of himself) (agre) an image (pratikṛtim) made out of Kuśa grass, cow-dung, etc. (darbha-gomaya-ādi-mayīm)|
After sprinkling such a disciple with drops of the vessel (tathāvidham śiṣyam arghapātra-vipruḍ-prokṣitam... kṛtvā) and (ca) after worshiping (him) (pūjitam kṛtvā) with flowers, etc. (puṣpa-ādibhiḥ), (the Guru) should place (nyaset) the entire (six) course(s) (samastam adhvānam) on his body --on the body of the disciple-- (tad-dehe)|
Thereupon (tatas), (the Guru) should reflect (vicārayet) in this way (ittham): He should not purify (na śodhayet) the good action(s) (śubham) of someone who desires enjoyment (bhoga-icchoḥ)|
However (tu), (he should purify) both (kinds of action) (ubhayam api) —good and bad (śubha-aśubham)— of someone who desires Liberation (mumukṣoḥ)|
But (tu) in the case of the Nirbījā (initiation) (nis-bījāyām), he should even purify (api śodhayet) the bonds of samaya --i.e. of the conventional rules-- (samaya-pāśān). And (ca) it --viz. Nirbījā initiation-- (sā) must be performed (kartavyā) in the case of someone whose death is near (āsanna-maraṇasya) even though (api) he is exceedingly stupid (atyanta-mūrkhasya). This is the Supreme Lord's command (iti parama-īśvara-ājñā). Nonetheless (tu), (there is) siddhi or success (siddhiḥ) even (api) for him --i.e. for the one who is about to die-- (tasya) through only (their) resolution with reference to devotion to Guru, deity or fire (guru-devatā-agni-bhakti-niṣṭhatva-mātrāt)|
With respect to this (atra), the perception of (disciple's) vāsanā-s (vāsanā-grahaṇam eva) (is) everywhere (sarvatra) the differentiating factor (bhedakam). (Why?) Because the Mantra-s produce various effects (mantrāṇām... tad-tad-kārya-kāritvāt) according to the vāsanā-s (vāsanā-ānuguṇyena)|
Thus (evam), after exploring (anusandhāya) into the different kinds of vāsanā-s (of his disciple) (vāsanā-bhedam), (the Guru) should, by a special remembrance of the main Mantra, purify (mukhya-mantra-parāmarśa-viśeṣeṇa... śodhayet) the entire (six) courses (samastam adhvānam) residing in his own body --viz. "in the body of the disciple", but the phrase is confusing-- (sva-deha-gatam) while contemplating (his) unity with Śiva (śiva-advaya-bhāvanayā)|
In this way (evam), in succession (krameṇa) —from the great toe (pādāṅguṣṭhāt prabhṛti) up to dvādaśānta --at twelve finger-widths from Brahmarandhra-- (dvādaśānta-paryantam)—, after making (āsādya) the disciple (śiṣyasya) somebody whose body and Consciousness have been made one with the body and Consciousness of his own Self --i.e. body and Consciousness of the disciple are in perfect unity with the body and Consciousness of the Guru-- (sva-ātma-deha-sva-ātma-caitanya-abhinnī-kṛta-deha-caitanyasya), (the Guru,) who has become one (ekī-bhūtaḥ) with the Self of the disciple (śiṣya-ātmanā saha) through a union with such a nature --which Abhinavagupta is about to describe soon-- (tathāvidha-rūpa-ekīkāreṇa), should rest --lit. should reach a repose-- (viśrāntim āsādayet) right there (tatra eva): (In other words,) in the lake of infinite Bliss (ananta-ānanda-sarasi) whose essence is Absolute Freedom and Lordship/Sovereignty (svātantrya-aiśvarya-sāre), i.e. in the Lord of the whole group of deities which is replete with all the Powers of Will, Knowledge and Action (samasta-icchā-jñāna-kriyā-śakti-nirbhara-samasta-devatā-cakra-īśvare), in the One who is full of the entire (six) courses (samasta-adhva-bharite); (all in all,) in the circle of all the positive entities remaining only in Consciousness (cit-mātra-avaśeṣa-viśva-bhāva-maṇḍale). Thus (evam), he --the disciple, in this case-- (asau) becomes (bhavati) one with the Supreme Lord (parama-īśvara-abhinnaḥ)|
After that (tatas), if (yadi) (the disciple) is (syāt) desirous of enjoyment (bhoga-icchuḥ), then (tatas) (the Guru) should lead (the disciple) (yojayet) right there (tatra eva), collectively or individually (samasta-vyastatayā), i.e. toward the tattva or category (tattve) where (yatra eva) his (asya) desire of enjoyment (bhoga-icchā) becomes (a reality) (bhavati)|
Immediately after that (tad-anantaram), for (his) behavior in the remainder of his life (to be a success) --i.e. this is for the way the disciple will behave in the remainder of his life-- (śeṣa-vṛttaye), (the Guru) should contemplate (cintayet) that him --the disciple-- (asmai) (has received) a body (deham) made out of the Pure Principle (śuddha-tattva-mayam) which has immediately come forth (jhaṭiti prasṛtam) from the essential nature of the Supreme Lord (parama-īśvara-sva-bhāvāt) — Thus (iti), this (eṣā) initiation (dīkṣā) liberates from the all the bonds (samasta-pāśa-viyojikā)|
Then (tatas), the disciple (śiṣyaḥ) should worship (pūjayet) the Guru (gurum) by payments (dakṣiṇābhiḥ) like before --i.e. as in the case of the regular initiation into discipline dealt with in chapter 13-- (pūrva-vat)|
Thereupon (tatas), regarding the disciple (śiṣyasya), (the Guru) should perform (kuryāt) the ritual (vidhim) in the fire (agnau). While pronouncing the venerable Mantra of Parā (śrī-parā-mantraḥ), (the Guru should say:) "I purify (śodhayāmi) such and such (amukam) tattva (tattvam) of such and such (person) (amukasya... iti)". Ending in svāhā (svāhā-antam), (there should be) three (tisras) oblations (āhutayaḥ) for each tattva (prati-tattvam). Finally (ante), (there should be) a full (oblation) (pūrṇā) ending in vauṣaṭ (vauṣaṭ-antā)|
The purification of the tattva-s which end in Śiva (śiva-anta-tattva-śuddhiḥ) (is) like that (evam). After that (tatas), (there is) a full oblation (pūrṇā-āhutiḥ) according to the method described in yojanikā --the process in which the Guru leads the disciple toward the tattva or category where his desire of enjoyment becomes a reality-- (yojanikā-ukta-krameṇa)|
(Subsequently, there is) another (oblation) (aparā) for leading (the disciple) desiring enjoyment toward (bhoga-icchoḥ... yojanikā-artham) the place of enjoyment (bhoga-sthāne). (Next, there is even) another (oblation) (anyā) for the manifestation of the pure tattva-s (śuddha-tattva-sṛṣṭi-artham)|
Afterward (tatas), (there is) worship (pūjanam) of the Guru (guroḥ) with payments (dakṣiṇābhiḥ). Therefore (iti), this (eṣā) (is) the initiation to become a spiritual son (putraka-dīkṣā)|
(This is the initiation to become a spiritual son) where (yatra), with the exception of (varjayitvā) the present one --i.e. prārabdha-- (vartamānam ekam), the past and future karma --i.e. sañcita and āgāmi-- (bhūtam bhaviṣyat ca karma) becomes purified (śudhyati)|
"After combining (sandhāya), inside (antar) and (ca) outside (bahis), his own Sattā or Existence --Sattā is also an epithet of Śakti-- (sva-sattām) which consists of all the courses (samasta-adhva-mayīm), the well-awakened (Guru) (prabuddhaḥ), devoid of duality (vibheda-śūnyaḥ), should make the intellect, vital energy and body of the disciple one (śiṣyasya dhī-prāṇa-tanūḥ... ekatām saṅgamayet) with his own (intellect, vital energy and body) (nijāsu tāsu)"||
"After instantly attain (jhaṭiti pramadya) unity with the disciple (śiṣya-eka-bhāvam), when (tāvat) he --i.e. the Guru-- (saḥ) rests (viśrāmyati) in That (tasmin) which is full of Great Bliss and Consciousness (mahā-ānanda-vibodha-pūrṇe), then (tāvat eva) the limited being --viz. the disciple-- (paśuḥ) enters (abhyupaiti) into the State of the Self of Śiva (śiva-ātma-bhāvam)"||
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