Agni Purana

गान्धारी च सुषुम्णा च नाड्यौ द्वौ मारुतौ तथा। समानोदाननामानौ रसनापायुरिन्द्रिये

Gāndhārī and Suṣumnā are two nāḍīs, and likewise two winds; Samāna and Udāna by name, the tongue and anus are the senses.

रसस्तु विषयो रूपशब्दस्पर्शरसा गुणाः। मण्डलं वर्त्तुलं तच्च पुण्डरीकाङ्कितं सितं

Taste is the object, and form, sound, touch, and taste are qualities; the circle is round, marked with a lotus, and white.

स्वप्नावस्थाप्रतिष्ठायां कारणं गरुडध्वजं। प्रतिष्ठान्तकृतं सर्वं सञ्चिन्त्य भुवनादिकं

In the state of dream, the cause is Garuḍadhvaja; considering everything up to the worlds, the establishment is brought to an end.

सूत्रं देहे स्वमन्त्रेण प्रविश्यैनां वियोजयेत् । ओं हां खीं हां प्रतिष्ठाकलापाशाय ओं फट् स्वाहान्तेनानैनैव पूरकेणाङ्कुशमुद्रया समाकर्षेत् ततः ओं हां ह्रूं ह्रां ह्रूं प्रतितष्ठा कलापाशाय ह्रं फडित्यनेन संहारमुद्रया कुम्भकेन हृदयादधो नाडीसूत्रादादाय ओं हां ह्रूं ह्रां हां प्रतिष्ठाकलापाशाय नम इत्यनेनोद्भवमुद्रया रेचकेन कुम्भे समारोपयेत् ओं हां ह्रीं प्रतिष्ठाकलापशाय नम इत्यनेनार्च्चयित्वा सम्पूज्य स्वाहान्तेनाहुतीनां त्रयेण सन्निधाय ततः ओं हां विष्णवे नम इति विष्णुमावाह्य सम्पूज्य सन्तर्प्य। विष्णो तवाधिकारेऽस्मिन् मुमुक्षुं दीक्षयाम्यहं

Entering the thread in the body with one's own mantra, one should separate it; oṃ hāṃ khīṃ hāṃ for the establishment of the thread, oṃ phaṭ svāhā—by this, with the inhalation and the gesture of the goad, one should draw it in. Then, oṃ hāṃ hrūṃ hrāṃ hrūṃ for the establishment of the thread, hraṃ phaḍ—by this, with the gesture of dissolution and retention, taking from the heart below the thread of the nāḍī, oṃ hāṃ hrūṃ hrāṃ hāṃ for the establishment of the thread, namaḥ—by this, with the gesture of emergence and exhalation, one should place it in the retention. oṃ hāṃ hrīṃ for the establishment of the thread, namaḥ—by this, having worshipped and honored, with three offerings ending in svāhā, then oṃ hāṃ to Viṣṇu, namaḥ—having invoked, worshipped, and satisfied Viṣṇu: 'In this authority of yours, I initiate the seeker with the rite.'

भाव्यं त्वयानुकूलेन विष्णुं विज्ञापयेदिति। ततो वागीश्वरीं देवीं वागीशमपि पूर्ववत्

One should inform Viṣṇu with favorable intent; then, as before, invoke, worship, and honor the goddess Vāgīśvarī and Vāgīśa.

आवाह्याभ्यर्च्य सन्तर्प्य शिष्यं वक्षसि ताडयेत्। ओं हां हां हं फट् । प्रविशेदप्यनेनैव चैतन्यं विभजेत्ततः

Having invoked, worshipped, and honored, one should strike the disciple on the chest; oṃ hāṃ hāṃ haṃ phaṭ. By this, one should enter and then divide the consciousness.

शस्त्रेण पाशसंयुक्तं ज्येष्ठयाऽङ्कुशमुद्रया। ओं हां हं हों ह्रूं फट् । स्वाहान्तेन हृदाकृष्य तेनैव पुटितात्मना

With the weapon joined to the noose, with the gesture of the eldest goad; oṃ hāṃ haṃ hoṃ hrūṃ phaṭ. Drawing to the heart with svāhā, thus with the purified self.

गृहीत्वा तं नमोन्तेन निजात्मनि नियोजयेत् । ओं हां हं होम् आत्मने नमः। पूर्ववत् पितृसंयोगं भावयित्वोद्भवाख्यया

Taking it, with the word 'namah,' one should place it in one's own self; oṃ hāṃ haṃ hom ātmane namaḥ. As before, having contemplated the union with the ancestors, with the gesture of emergence.

वामया तदनेनैव देवीगर्भे विनिक्षिपेत्। ओं हां हं हां आत्मन नमः। देहोत्पत्तौ हृदा ह्येवं शिरसा जन्मना तथा

With the left hand, by this same means, one should deposit it in the womb of the goddess; oṃ hāṃ haṃ hāṃ ātmana namaḥ. At the origin of the body, in the heart thus, and likewise in the head at birth.

शिखया वाधिकाराय भोगाय कवचाणुना। तत्त्वशुद्धौ हृदा ह्येवं गर्भाधानाय पूर्ववत्

With the crest for authority, for enjoyment with the armor particle; for purification of the principle, in the heart thus, for implantation as before.

शिरसा पाशशैथिल्ये निष्कृत्यैवं शतं जपेत्। एवं पाशवियोगेऽपि ततः शस्त्रात्मजप्तया

With the head, for loosening the noose, having removed it thus, one should recite a hundred times; likewise, for separation from the noose, then with recitation for the self from the weapon.

छिन्द्यादस्त्रेण कर्त्तंर्य्या कलाबीजवता यथा। ओं ह्रीं प्रतिष्ठाकलापाशाय हः फट्। विसृज्य वर्त्तुलीकृत्य पाशमस्त्रेण पूर्ववत्

One should cut the noose with the weapon-mantra, just as one would with a seed of the lunar digit; 'Om hrīṃ, to the noose of establishment, haḥ phaṭ'—having released it, form the noose into a circle with the weapon-mantra as before.

घृतपूर्णे स्रुवे दत्वा कलास्त्रेणैव होमयेत्। अस्त्रेण जुहुयात् पञ्च पाशाङ्कुरनिवृत्तये

Having placed ghee in a ladle, one should offer it into the fire with the lunar digit weapon-mantra; with the weapon-mantra, one should make five oblations to remove the sprouts of the noose.

प्रायश्चित्तनिषेधार्थं दद्यादष्टाहुतीस्ततः। ओं हः अस्त्राय ह्रूं फट्। हृदावाह्य हृषीकेशं कृत्वा पूजनतर्पणे

For the purpose of removing faults and expiations, one should then offer eight oblations: 'Om haḥ, to the weapon, hrūṃ phaṭ'—having invoked Hṛṣīkeśa into the heart, perform worship and oblation.

पूर्व्वोक्तविधिना कुर्य्यादधिकारसमर्पणं। ओं हां रसशुल्कं गृहाण स्वाहा। निःशेषदग्धपाशस्य पशोरस्य हरे त्वया

According to the previously described method, one should perform the offering of authority: 'Om hāṃ, accept the fee of essence, svāhā.' O Hari, by you, this beast whose nooses have been completely burned should not remain bound.

न स्थेयं बन्धकत्वेन शिवाज्ञां श्रावयेदिति। ततो विसृज्य गोविन्दं विद्यात्मानं नियोज्य च

One should not remain in bondage; thus, the command of Śiva should be proclaimed. Then, having released, one should assign Govinda, the embodiment of knowledge.

बाहुमुक्तार्द्धदृश्येन चन्द्रबिम्बेन सन्निभं। संहारमुद्रया स्वस्थं विधायोद्भवमुद्रया

With the arm extended and half-visible, resembling the disk of the moon, having composed oneself with the gesture of dissolution, one should then assume the gesture of emergence.

सूत्रे संयोज्य विन्यस्य तोयबिन्दुं यथा पुरा। विसृज्य पितरौ वह्नेः पूजितौ कुसुमादिभिः

Having joined with a thread and placed a drop of water as before, one should release, having worshipped the two parents of fire with flowers and the like.

ईश्वर उवाच सन्धानमथ विद्यायाः प्राचीनकलया सह। कुर्वीत पूर्ववत् कृत्वा तत्त्वं वर्णय तद्यथा

Īśvara said: Next, the union of the vidyā should be performed together with the ancient digit, as before; having done so, describe the principle as it is.

ओं हों क्षीमिति सन्धानं। रागश्च शुद्धविद्या च नियतिः कलया सह। कालो माया तथाऽविद्या तत्त्वानामिति सप्तकं

'Om hoṃ kṣīmiti' is the union. Rāga, pure knowledge, and Niyati together with the digit, Kāla, Māyā, and also Avidyā—these are the seven principles.

रलवाः शषसाः वर्णाः षड् विद्यायां प्रकीर्त्तिताः। पदानि प्रणवादीनि एकविंशतिसङ्‌ख्यया

The letters ra, la, va, śa, ṣa, and sa are said to be six in the vidyā; the words, beginning with praṇava, are counted as twenty-one.

ओं नमः शिवाय सर्वप्रभवे हं शिवाय ईशानमूर्द्धाय तत्‌पुरुषवक्त्राय अघोरहृदयाय वामदेवगुह्याय सद्योजातमूर्त्तये ओं नमो नमो गुह्यातिगुह्याय गोप्त्रे अनिधनाय सर्वाधिपाय ज्योतीरूपाय परमेश्वराय भावेन ओं व्योम। ओं रूद्राणां भुवनानाञ्च स्वरूपमथ कथ्यते। प्रथमो वामदेवः स्यात्ततः सर्वभवोद्भवः

'Om, homage to Śiva, lord of all, haṃ to Śiva, to Īśāna the head, to Tatpuruṣa the mouth, to Aghora the heart, to Vāmadeva the secret, to Sadyojāta the form; om, homage, homage to the most secret of the secret, to the protector, to the imperishable, to the lord of all, to the form of light, to the supreme lord, by essence: om, space. Om, now the forms of Rudras and worlds are described. First is Vāmadeva, then Sarvabhavodbhava.'

वज्रदेहः प्रभुर्द्धाता क्रमविक्रमसुप्रभाः। वटुः प्रशान्तनामा च परमाक्षरसञ्‌ज्ञकः

With a body like a diamond, the lord, the supporter, shining in order and with great brilliance; the boy, named Praśānta, and called the supreme syllable.

शिवश्च सशिवो बभ्रुरक्षयः शम्भुरेव च। अदृष्टरूपनामानौ तथाऽन्यो रूपवर्द्धनः

Śiva, Saśiva, Babhrū, Akṣaya, and also Śambhu; two called Adṛṣṭarūpa, and another named Rūpavardhana.

मनोन्मनो महावीर्य्यश्चित्राड्गस्तदनन्तरं। कल्याण इति विज्ञेयाः पञ्चविंशतिसङ्ख्यया

Manonmana, of great power, Citraṅga, and then Kalyāṇa—these are to be known as twenty-five in number.

मन्त्रो घोरामरौ वीजे नाड्यौ द्वे तत्र ते यथा। पूषा च हस्तिजिह्वा च व्याननागौ प्रभञ्जनौ

The mantra, Ghorāmarau, the two seeds, and the two nāḍīs as follows: Pūṣā and Hastijihvā, Vyāna and Prabhañjana.

विषयो रूपमेवैकमिन्द्रिये पादचक्षुषी। शब्दः स्पर्शश्च रूपञ्च त्रय एते गुणाः स्मृता

The object is only form in one sense organ, the foot and the eye; sound, touch, and form—these three are considered the qualities.

अवस्थाऽत्र सुषुप्तिश्च रुद्रो देवस्तु कारणं। विद्यामध्यगतं सर्वं भावयेद्भवनादिकं

Here, the state is deep sleep; Rudra is the deity and the cause. One should contemplate all things, beginning with creation, as situated within knowledge.

ताडनं छेदनं तत्र प्रवेशञ्चापि योजनं। आकृष्य ग्रहणं कुर्याद्विद्यया हृत्‌प्रदेशतः

There, striking, cutting, entering, and joining; one should draw forth and seize by knowledge from the region of the heart.