Agni Purana

ओं हां हां हां आत्मने नमः । जाज्वल्यमाने निर्द्धूमे जुहुयादिष्टसिद्धये। अप्रवृद्धे सधूमे तु होमो वह्नौ न सिध्यति

Om hāṃ hāṃ hāṃ, obeisance to the Self. When the fire blazes without smoke, one should offer for the attainment of the desired accomplishment. If the fire is not fully developed and is smoky, the oblation does not succeed.

स्निग्धः प्रदक्षिणावर्त्तः सुगन्धिः शस्यतेऽनलः। विपरीतस्फुलिङ्गी च भूमिस्पर्शः प्रशस्यते

A fire that is smooth, turns clockwise, and is fragrant is praised; a fire with reversed sparks and touching the earth is also commended.

इत्येवमादिभिश्चिह्नैर्हुत्वा शिष्यष्य कल्मषं। पापभक्षणहोमेन दहेद्वा तं भवात्मना

Thus, having offered with these and other signs, the teacher burns away the disciple's impurity, or consumes it with the fire of sin-eating.

द्विजत्वापादनार्थाय तथा रुद्रांशभावने। आहारवीज संशुद्धौ गर्भाधानाय संस्थितो

For the purpose of conferring twice-born status and the contemplation of Rudra's portion, when food and seed are purified, the rite of conception is performed.

सीमन्ते जन्मतो नामकरणाच च होमयेत्। शतानि पञ्च मूलेन वौषडादिदशांशतः

At the boundary, after birth, and for the naming, one should perform the oblation; five hundred with the root, and a hundred each with the vaushad and others.

शिथिलीभूतबन्धस्य शक्तावुत्‌कर्षणं च यत्। आत्मनो रुद्रपुत्रत्वे गर्भाधानं तदुच्यते

When the bonds are loosened and the power is elevated, the rite of conception is called the establishment of oneself as Rudra's son.

स्वान्तत्र्यात्मगुणव्यक्तिरिह पुंसवनं मतं। मायात्मनोविवेकेन ज्ञानं सीमन्तवर्द्धनं

Here, the manifestation of one's own qualities of independence is considered the rite for a son; through discernment of the illusory self, knowledge is the rite of boundary enhancement.

शिवादितत्त्वश्रुद्धेस्तु स्वीकारोजननं मतं। बोधनं यच्छिवत्वेन शिवत्वार्हस्य नो मतं

The acceptance of purity in the principles beginning with Śiva is considered the rite of birth; awakening as Śiva is not regarded as the rite for one worthy of Śivatva.

संहारमुद्रयात्मानं स्फुरद्वह्निकणोपमं। विदधीत समादाय निजे हृदयपङ्कजे

With the dissolution mudra, one should make the self, like a flashing spark of fire, settle in one's own lotus of the heart.

ततः कुम्भकयोगेन मूलमन्त्रमुदीरयेत्। कुर्य्यात् समवशीभावं तदा च शिवयोर्हृदि

Then, by the practice of breath retention, one should utter the root mantra, and establish the state of equality in the hearts of both Śivas.

ब्रह्मादिकारणात्यागक्रमाद्रेचकयोगतः। नीत्वा शिवान्तमात्मानमादायोद्भवमुद्रया

By the sequence of renouncing the causes beginning with Brahma, through the practice of exhalation, having led the self to the end of Śiva, one should take it up with the origin mudra.

हृत्‌सम्पुटितमन्त्रेण रेचकेन विधानवित्। शिष्यस्य हृदयाम्भोजकर्णिकायां विनिक्षिपेत्

With the mantra enclosed in the heart-lotus, and by the method of recaka (exhalation), the knowledgeable teacher should deposit it in the pericarp of the disciple’s heart-lotus.

पूजां शिवस्य वह्नेश्च गुरुः कुर्य्यात्तदोचितां। प्रणतिञ्चात्मने शिषयं समयान् श्रावयेत्तथा

The teacher should perform the appropriate worship of Śiva and Agni, offer salutations to himself, instruct the disciple, and recite the vows.

देवं न निन्देच्छास्त्राणि निर्म्माल्यादिन लङ्घयेत्। शिवाग्निगुरुपूजा च कर्त्तव्या जीवतावधि

One must not revile the deity or the scriptures, nor transgress with used offerings and the like; worship of Śiva, Agni, and the teacher must be performed as long as one lives.

बालबालिशवृद्धस्त्रीभोगभुग्‌व्याधितात्मनां। यथाशक्ति ददीतार्थं समर्थस्य समग्रकान्

To children, the ignorant, the aged, women, those engaged in enjoyment, and the afflicted, one should give according to ability; the capable should give in full measure.

भूताङ्गानि जटाभस्मदण्डकौपीनसंयमान्। ईशानाद्यैर्हृदाद्यैर्वा परिजप्य यथाक्रमात्

The elements of the body, matted locks, ashes, staff, loincloth, and restraints—these should be recited in order, either with the Īśāna and other mantras or with those for the heart and so on.

स्वाहान्तसंहितामन्त्रैः प्रात्रेष्वारोप्य पूर्ववत्। सम्पादितद्रुतं हुत्वा स्थण्डिलेशाय दर्शयेत्

With mantras ending in svāhā, as before, placing them on the vessels, having performed the prescribed oblation, one should show the remainder to the sthaṇḍila (altar).

रक्षणाय घटाधस्तादारोप्य क्षणमात्रकं। शिवादाज्ञां समादाय ददीत व्रतिने गुरुः

For protection, placing it beneath the pot for a moment, having received command from Śiva, the teacher should give it to the vow-holder.

एवं समयदीक्षायां विशिष्टायां विशेषतः। वह्निहोमागमज्ञानयोग्यः सञ्जायते शिशुः

Thus, in this distinguished initiation of vows, especially, the disciple becomes qualified for fire-offerings and the knowledge of the scriptures.

ईश्वर उवाच अथ प्रातः समुत्थाय कृतस्नानादिको गुरुः। दध्यार्द्रमांसमद्यादेः प्रशस्ताऽभ्यवहारिता

Īśvara said: Then, rising in the morning, having bathed and performed the preliminaries, the teacher should partake of suitable food, avoiding curd, meat, and intoxicants.

गजाश्वारोहणं स्वप्ने शुभं शुक्लांशुकादिकं । तैलाभ्यङ्गादिकं हीनं होमो घोरेण शान्तये

To dream of riding elephants or horses, or of auspicious white garments, or to lack oil-massage and the like—these are considered inauspicious; a fierce homa should be performed for pacification.

नित्यकर्म्मद्वयं कृत्वा प्रविश्य मखमण्डपं। स्वाचान्तो नित्यवत् कर्म्म कुर्यान्नैमित्तिके विधौ

Having performed the two daily rites, entering the sacrificial pavilion, and having purified himself, he should perform the prescribed occasional rites just as in the daily ones.

ततः संशोध्य चात्मानं शिवहस्तं तथात्मनि। विन्यस्य कुम्भगं प्राच्चर्य इन्द्रादीनामनुक्रमात्

Then, having purified himself and placed Śiva’s hand upon himself, he should set the water-pot facing east, and worship Indra and the others in order.

मण्डलो स्थण्डिले वाऽपि प्रकुर्वीत शिवार्च्चनं। तर्पणं पूजनं वह्नेः पूर्णान्तं मन्त्रतर्पणं

He should perform the worship of Śiva either on a maṇḍala or on the altar, offer libations, worship Agni, and complete the mantric oblations.

दुःस्वप्नदोषमोषाय शस्त्रेणाष्टाधिकं शतं। हुत्वा हूं सम्पुटेनैव विदध्यात् मन्त्रदीपनं

To remove the fault of evil dreams, one should offer one hundred and eight oblations with the weapon-mantra, using the hūṃ seal, and kindle the mantra-fire.

अन्तर्बलिविधानञ्च मध्ये स्थण्डिलकुम्भयोः। कृत्वा शिष्यप्रवेशाय लब्धानुज्ञो बहिर्व्रजेत्

He should perform the inner bali-offering between the altar and the water-pot; after obtaining permission for the disciple’s entry, he should go outside.

कुर्य्यात्समयवत्तत्र मण्डलारोपणादिकं। सम्पातहोमं तन्नाडीरूपदर्भकरानुगं

There, in accordance with the vows, he should perform the installation of the maṇḍala and related rites, and the offering of the saṃpāta-homa, following the prescribed darbha-grass and channels.

तत्‌सन्निधानाय तिस्रो हुत्वा मूलाणुनाऽऽहुतीः। कुम्भस्थं शिवमभ्यर्च्च्य पाशसूत्रमुपाहरेत्

For the presence of that (deity), having offered three oblations with the root-anusvāra, and having worshipped Śiva in the pot, he should bring the pāśa-thread.

स्वदक्षिणोर्ध्वकायस्य शिष्यस्याभ्यर्च्चितस्य च। तच्छिखायां निबध्नीयात् पादाङ्गुष्ठावलम्बितं

To the right and upper side of the disciple, who has been worshipped, he should tie it to the tuft of hair, letting it hang down to the big toe.