Agni Purana

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.

आत्मन्यारोप्य सङगृह्य कलां कुण्डे निवेशयेत्। रुद्रं कारणमावाह्य विज्ञाप्य च शिशुं प्रति

Placing and gathering the energy within oneself, one should deposit it into the vessel; having invoked Rudra as the cause, one should inform him regarding the child.

पित्रोरावाहनं कृत्वा हृदये ताडयेच्छिशुं। प्रविश्य पूर्वमन्त्रेण तदात्मनि नियोजयेत्

After invoking the parents, one should touch the child at the heart; entering with the previous mantra, one should then establish that within oneself.

आकृष्यादाय पूर्वोक्तविधिनाऽऽत्मनि योजयेत्। वामया योजयेद् योनौ गृहीत्वा द्वादशान्ततः

Drawing in and taking up as previously described, one should unite it within oneself; with the left hand, one should unite it in the womb, having grasped from the dvādaśānta point.

कुर्व्वीत देहसम्पत्तिं जन्माधिकारमेव च। भोगं लयन्तथा श्रोतः शुद्धितत्त्वविशोधनं

One should accomplish bodily perfection and the right to birth, as well as enjoyment, dissolution, and the purification of the channel, and the clarification of the essential principle.

निः शेषमलकर्म्मादिपाशबन्धनिवृत्तये। निष्कृत्यैव विधानेन यजेत शतमाहुतीः

For the complete removal of all impurities, karmic bonds, and other fetters, one should perform the prescribed expiation and offer a hundred oblations.

अस्त्रेण पाशशैथिल्यं मलशक्तिं तिरोहितां। छेदनं मर्द्दनं तेषां वर्त्तुलीकरणं तथा

With the weapon-mantra, one should loosen the bonds, conceal the power of impurity, cut, crush, and make them circular.

दाहं तदक्षराभावं प्रायश्चित्तमथोदितं। रुद्राण्यावाहनं पूजा रूपगन्धसमर्पणं

Burning, the absence of those letters, and the expiation are then prescribed; the invocation of Rudrāṇī, worship, and the offering of form and fragrance.

ओं ह्रीं रूपगन्धौ शुल्कं रुद्र गृहाण स्वाहा। संश्राव्य शाम्भवीमाज्ञां रुद्रं विसृज्य कारणं। विधायात्मनि चैतन्यं पाशसूत्रे निवेशयेत्

"Om hrīṃ, form and fragrance, fee—O Rudra, accept! Svāhā!" Having proclaimed the command of Śāmbhavī, one should release Rudra as the cause, establish consciousness within oneself, and place it in the cord of bonds.

विन्दुं शिरसि विन्यस्य विसृजेत् पितरौ ततः। दद्यात् पूर्णां विधानेन समस्तविधिपूरणीं

Placing the bindu on the head, one should then release the parents; one should give the complete offering according to the prescribed method, fulfilling all the rites.

पूर्वोक्तविधिना कार्य्यं विद्यायां ताडनादिकं। स्ववीजन्तु विशेषः स्यादिति विद्या विशोधिता

The striking and related acts in the knowledge-rite should be performed as previously described; the specific seed-mantra is to be used, and thus the knowledge is purified.