Agni Purana

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.

ईश्वर उवाच अथैकतात्त्विकी दीक्षा लघुत्वादुपदिश्यते । सूत्रबन्धादि कुर्व्वीत यथायोगं निजात्मना

The Lord said: Now, the single essential initiation is taught in brief; one should perform the tying of the thread and related acts, each according to proper method.

कालाग्न्यादिशिवान्तानि तत्त्वानि परिभावयेत्। समतत्त्वे समग्राणि सूत्रे मणिगणानिव

One should contemplate the principles from Kālāgni to Śiva; all the principles, being equal, are to be strung on the thread like a string of jewels.

आवाह्य शिवतत्त्वादि गर्भाधानादि पूर्ववत्। मूलेन किन्तु कुर्व्वीत सर्व्वशुल्कसमर्पणं

Having invoked the Śiva principle and so on, and performed the rites beginning with conception as before, but with the root-mantra, one should offer all the prescribed fees.

प्रददीत ततः पूर्णां तत्त्वव्रातोपगर्भितां। एकयैव यया शिष्यो निर्व्वाणमधिगच्छति

Then one should give the complete offering, endowed with the vow of the principles; by this alone, the disciple attains liberation.

योजनायै शिवे चान्यां स्थिरत्वापादनाय च। दत्वा पूर्णां प्रकुर्वीत शिवकुम्भाभिषेचनं

For the union with Śiva and for the establishment of stability, having given the complete offering, one should perform the consecration with the Śiva vessel.

ईश्वर उवाच शिवमभ्यर्च्याभिषेकं कुर्य्याच्छिष्यादिके क्षिये। सुम्भानीशादिकाष्ठासु क्रमशो नव विन्यसेत्

The Lord said: Having worshipped Śiva, one should perform the consecration for the disciple and others; on the eight wooden platforms, one should sequentially arrange the nine.

तेषु क्षारोदं क्षीरीदं दध्युदं घृतसागरं। इक्षुकादम्बरीस्वादुमस्तूदानष्टसागरान्

On these, one should place the ocean of alkaline water, the ocean of milk, the ocean of curds, the ocean of ghee, the ocean of sugarcane juice, the ocean of sweet wine, the ocean of honey, and the eight oceans.

निवेशयेद् यथासङ्‌ख्यमष्टौ विद्येश्वरानथ। एकं शिखण्डिनं रुद्रं श्रीकण्ठन्तु द्वितीयकं

One should install, according to their number, the eight Lords of Knowledge; then one Rudra with a crest, and Śrīkaṇṭha as the second.

त्रिमूर्त्तमेकरुद्राक्षमेकनेत्रं शिवोत्तमं। सप्तमं सूक्ष्मनामानमनन्तं रुद्रमष्टमं

The seventh is the supreme Shiva, the Trimurti, the one Rudra-eyed, the one-eyed, the highest Shiva; the seventh is called by the subtle name, the infinite; the eighth is Rudra.

मध्ये शिवं समुद्रञ्च शिंवमन्त्रं च विन्यसेत्। यागालयान् दिगीशस्य रचिते स्नानमण्डपे

In the center, one should install Shiva, the ocean, and the Śiṃva-mantra, in the bathing pavilion constructed in the sacrificial hall of the lord of the directions.