Chapter 27 - Mode of performing the initiation rite

[Sanskrit text for this chapter is available]

Nārada said:

1-2. I shall describe the initiation rite, which yields everything. Hari should be worshipped in the lotus in a circle. Having gathered the articles (required) for the sacrifice on the tenth (lunar) day, assigning and consecrating hundred times with the (basic syllables) of the man-lion (Narasiṃha) (form), one should scatter on all sides the mustard seeds, destructive of demons, ending (the act) with the syllable phaṭ.

3. The female energy, contained in every being, in the form of grace is assigned there. Having collected all the herbs and spread, they are consecrated.

4. A worshipper has to accomplish the five products^[1] of the cow hundred times in pure vessels by means of the five basic forms.

5. Having sprinkled the earth (with the basic syllable) ending with (the word) Nārāyaṇa, with the tips of kuśa (grass), those scattered (things) are thrown with the raised hand with the (basic syllable of) Vāsudeva.

6. Then standing with the face facing the east one has to meditate on Viṣṇu in the heart. One has to worship Viṣṇu in the waterpot along with the vardhanī^[2].

7. Having recited hundred times the sacred syllables for the weapon and having sprinkled the Vardhanī (vessel) with a continuous shower (of water) it should be taken to the northeast quarter.

8. Taking the jar on his back one has to place it on the scattered (mustard seeds). Then having gathered them by means. of the Kuśa (grass) one has to adore the presiding deity of the jar and the karkarī^[3].

9. One has to worship Hari adorned with clothes (and) five jewels, on a piece of ground (made ready), offering oblations to fire (for his sake) and reciting the sacred syllables, as before.

10. Sprinkling with a lotus and anointing with unguents the worshipper has to fill the boiling vessel with clarified butter and cow’s milk.

11. Having looked at it with the Vāsudeva and the Saṅgharṣaṇa (basic syllables), rice mixed with clarified butter should be thrown into milk well-cooked.

12. After stirring it with the (basic syllable of) Pradyumna the worshipper has to mix it slowly with the ladle and then the cooked food is lifted with the (basic syllable of) Aniruddha.

13. Having washed him and besmearing (with sandals), the vertical mark is made on the forehead with the ashes. The food thus prepared well is placed by the side with the (basic syllable of) Nārāyaṇa.

14. A part of it has to be offered to the deity, the second part to the jar, and with the third part he should offer three oblations.

15-17. The preceptor has to partake of the fourth part in the company of his disciples for the sake of purification. Having consecrated seven times (the stick) got from the milky tree, the piece of wood for cleaning the tree being made use of and discarded and being conscious of one’s sins and having offered oblations to the hundred auspicious and most excellent lions lying in the north, northeast, east and southeast, having done the ācamana^[4] and having entered the chamber of worship, the knower of the mystic syllables should assign ViṣṇU in the east and do circumambulation.

18. You are, alone, O Lord! the refuge of the beings immersed in the ocean of mundane existence, for the release from the fetters. You are always kind towards your worshippers.

19. “O Lord of Lords! (you) permit (me). (I will) free these beings by your grace from their earlier fetters by which they are bound”.

20-21. Having submitted thus to the lord of the celestials and having made the animals enter (the place), (they) have to be purified then by holding them as before and to be consecrated with the fire. Having yoked them with the deity their eyes should be closed. Their eyes are covered. Handful of flowers are offered there and their names are added.

22. Worship is made duly as before without reciting any basic syllable (mantra). That particular name of the idol on which the flower falls that is pointed out.

23. One should then take up a red thread spun by a maiden and measure it six times from the tuft of the hair to the toe and again multiply it three times.

24. Then one should meditate on the Prakṛti in which the universe lies and from which the universe is born, as being present there,.

25. Having tied the nooses of Prakṛti proportional to the number of principles, that thread is placed on an earthen vessel near the pit.

26. Then having meditated upon the principles commencing with the Prakṛti to the earth, following the order of creation, the spiritual teacher should assign them to the body of the disciple.

27. Those (principles), one, five, ten or twelve^[5] may be tied individually and given by those who devote their thought on the principles.

28-29. With the five organs of action (one has to create) the entire universe in the order of evolution. Having drawn the subtle principles into one’s self and (having placed) the rope of illusion on the animal, the nature is taken as the creative power, the intellect or the mind as the agent, the five subtle principles as born of intellect and the five elements from the organs of action.

30-31. One has to meditate on these twelve principles in the rope as well as in the body according to his desire. Having made oblations with the residue of offerings according to the order of creation, and hundred oblations to each and every (principle) and then the final oblation, the earthen vessel is covered and is dedicated to the presiding deity of the pot.

32-33. Having duly performed the initial consecration, the devoted disciple is initiated. Then in a place where the wind blows, an arrow of a particular shape and a knife made either of silver or iron as well as all necessary materials are placed; and touched with the principal mystic syllable he should perform the initial consecration ceremony.

34. He should then say “Salutations, (I offer) the food to the goblins on the kuśa grass”. Then having contemplated upon Hari, the sacrificial yard is adorned with multitudes of vessels of sweet meats.

35. Viṣṇu is then worshipped in a circular altar. Then after offering oblations to the fire, the pupils who are seated in the Padmāsana^[6] posture are called upon and are initiated.

36-37. Having sprinkled water on Viṣṇu, and touching the head gradually, all the principles from the primordial down to the transformations as well as their presiding deities, the entire divine creation is conceived in the heart and all the subtle principles which have become one with the soul are absorbed gradually.

38-40. Then the preceptor has to pray the presiding deity of the pitcher and draw the thread. Then having come near the fire and placing it (the thread) by the side of the fire, he (should offer) hundred oblations to the passive Lord of creation with the principal mystic syllable. Then the preceptor having reached him, and having offered the final oblation, has to collect the white dust and strike the heart with that sanctified by the basic mystic syllable and ending with the syllables huṃ and phaṭ.

41. Then oblations are separately offered in order to the earth and other principles with mystic syllables made up by subtracting syllables.

42. When Hari has been uttered unto the fire which is the abode of all principles, the wiseman has to remember the method that is being followed there.

43. Separating by means of beating and collecting (them) one has to remain quiet. Then after collecting by the Primordial, an offering is made into the fire as instructed.

44. After offering eight oblations each (in favour) of (Garbādhāna^[7], Jātakarma^[8], enjoyment and dissolution, he should offer them for purification.

45. The preceptor should take up pure materials and bring together the two excellent principles in order in such a way they are not broken.

46. Then the soul, freed from fetters is immersed in the supreme soul in the supreme undecaying position.

47. A learned person has to think of the peaceful, supreme, blissful, pure intellect and offer the completing oblation. Thus ends the (rite of) initiation.

48. I shall describe the mystic syllables for the application with which the oblation (relating to) the initiation is closely associated:

Oṃ, Yaṃ, the goblins, the pure huṃ, phaṭ. By this one should strike and separate the two.

49. Oṃ, Yaṃ, I destroy the goblins. After having seized this (syllable) (you) hear (the mode of) yoking it with the nature. Oṃ, aṃ, the goblins and the males. I shall describe the mystic syllable for the oblation as well as the final oblation.

50. Oṃ, destroy the goblins; oblations. Oṃ, aṃ, Oṃ, salutations to the Lord Vāsudeva, vauṣaṭ. After the final oblation the disciple has to be accomplished. In this way the wise man has to purify the principles.

51. Ending with (the word) salutation and with the basic syllable sva and preceded by beating (one has to say) Oṃ, vāṃ, the organs of action, Oṃ, deṃ, the organs of intellect (sense). With the syllable yam similar beating etc. are done.

52. Oṃ, suṃ, to the principle of smell, separate, huṃ, phaṭ. Oṃ, protect, hā. Oṃ, svam, svam, unite with the primordial. Oṃ, suṃ, huṃ, to the principle of smell, destroy oblations. Then the final oblation is to be applied in the northern direction as follows: Oṃ, rāṃ, to the principle of taste. Oṃ, bheṃ, to the principle of colour. Oṃ, raṃ, the principle of touch. Oṃ, eṃ, to the principle of sound. Oṃ, bhaṃ, salutations. Oṃ, soṃ, egoism. Oṃ, naṃ, to intellect. Oṃ, Oṃ, to the primordial. This method of initiation has been described in brief in the case of the deity of a single form. The procedure for the nine-vyūhas etc. are also remembered to be of the same kind.

53. A person after having consumed (all the things) should consign the primordial thing to eternal bliss. Then a person has to consign the primordial thing to the Lord devoid of transformation.

54. Then having purified the elements, one has to purify the instruments of action, the intellect, the principles, mind, knowledge and egoism.

55-56. After having purified the soul of the body, he should again purify the primordial principle at the end. The supreme being and the pure primordial principle stationed in the Lord (which is) held under control and has been rendered an abode after being freed from bondage is contemplated upon and the final oblation is offered. This is the (mode of) initiation for a person (who is) fit.

57-58. Having worshipped with the constituents of the mystic syllables, the principles are uniformly carried and gradually purified. Having meditated (on the Lord) endowed with all accomplishments, the final oblation is made. This is the (mode of) initiation for an aspirant in case if there is no abundance of articles and no capacity for a person.

59. Having worshipped the lord as before endowed with all the materials, the excellent preceptor has to initiate (the disciple) on the dvādaśī (the 12th day) from the beginning of the rite.

60. The disciple must be devoted, humble, endowed with all physical qualities, not very rich. Such a person is initiated.after the worship of the deity in the altar.

61-62. Having contemplated the entire path, divine, pertaining to the elements or to the self, in the order of their creation in the body of the disciple, the preceptor, desirous of creation, having offered first sixteen oblations to Vāsudeva and other (gods) who are radiant, with their respective mystic syllables, (they are) allowed to go.

63-65. Then purification is made by oblation in the order of destruction. Having released all the fetters of deeds, the preceptor, has to purify the principles, having drawn them in order from the body of the disciple. Having dissolved in the fire, the primordial Viṣṇu and the Supreme Spirit, the pure principle is accomplished by (offering) final oblation with impure prin-•ciple. After the disciple had attained his natural state, he has to consume all the qualities of the primordial being.

66. The preceptor has to release or bind the children. Or the preceptor remaining in his natural state has to perform a different kind of initiation (called) Śaktidīkṣā^[9].

67-69. Having worshipped Viṣṇu placed nearby with the lad in an altar and (who) is being adored with the devotion of ascetics and mendicants, the pupil remains facing the deity, the self (preceptor) facing obliquely. After having contemplated upon the entire course which has been resolved by him (the preceptor) according to the phases of the moon, (the preceptor) has to think deeply with contemplation on the Lord, the supreme spirit, stationed in the body of the disciple.

70. As before all the principles have to be purified gradually by beating etc. on the altar of Hari. Then (he) who is bent on the inquiry of the self has to set them aside after having taken them, and beating.

71. He should purify them befitting their nature and unite them with the deity. They are then collected with pure mental disposition and yoked in order.

72- 73. By means of contemplative mood and the pose of knowledge (jñānamudrā) (they) are all purified. When all the principles have been thus purified and the Supreme lord remains. as the main, the principles have to be burnt and (the fire) extinguished and the disciples have to be engaged in the service of the Lord. Then the excellent preceptor should conduct the aspirant on the path of accomplishment.

74. In the same manner, a householder becomes qualified by remaining vigilant in (the performance of) the rites. One has to remain purifying his self until there is dissipation of anger.

75. After having known himself as shorn of anger and purified from sins, a self-controlled person should confer the right on (his) son or the disciple.

76. After having burnt the noose composed of illusion, renouncing and remaining in (the contemplation) of the self, he, who possesses the unmanifest form, should remain waiting for the decay of his body.

Footnotes and references:

[1]:

Milk, curd, butter and the solid and liquid excreta.

[2]:

A water-jar of a particular shape.

[3]:

A water-jar with small holes at the bottom as in a sieve.

[4]:

Ācamana consists of sipping three drops of water, followed by touching of different parts of body reciting the different names of Viṣṇu.

[5]:

Prakṛti is represented by one, the subtle principles by five, the organs of perception and action by ten, and these ten together with Prakṛti and mind by twelve.

[6]:

Sitting with crossed legs, the feet placed over the thigh of the opposite leg.

[7]:

The rite performed for facilitating conception.

[8]:

The ceremony performed at the birth of a child.

[9]:

Initiation rite relating to the female energy or goddess.