Shiva Purana (Books 1 & 7)

न वेत्ति तत्त्वतो यस्य नैवार्हत्यध्वशोधनम् षड्विधस्याध्वनो रूपं न येन विदितं भवेत्

He who does not know the true nature of whose path, does not deserve the purification of the path; the form of the sixfold path is not known by him.

व्याप्यव्यापकता तेन ज्ञातुमेव न शक्यते तस्मादध्वस्वरूपं च व्याप्यव्यापकतां तथा

By him, the state of pervading and being pervaded cannot truly be known; therefore, the true nature of the path and its pervading and pervaded states likewise.

यथावदवगम्यैव कुर्यादध्वविशोधनम् कुंडमंडलपर्यंतं तत्र कृत्वा यथा पुरा

Having understood properly, one should perform the purification of the path, making it up to the boundary of the altar-circle, as before.

द्विहस्तमानं कुर्वीत प्राच्यां कलशमंडलम् ततः स्नातश्शिवाचार्यः सशिष्यः कृतनैत्यकः

One should make a circle for the water-pots, two cubits in size, to the east; then, the Śiva-ācārya, having bathed, with his disciples, having performed the daily rites—

प्रविश्य मंडलं शंभोः पूजां पूर्ववदाचरेत् तत्राढकावरैस्सिद्धं तंदुलैः पायसं प्रभोः

Entering the circle, he should perform the worship of Śambhu as before; there, having prepared pāyasa with rice fit for offering, O Lord—

अर्धं निवेद्य होमार्थं शेषं समुपकल्पयेत् पुरतः कल्पिते वाथ मंडले वर्णिमंडिते

Having offered half for the purpose of oblation, the remainder should be set aside; in the prepared circle, or in one marked with letters,

स्थापयेत्पञ्चकलशान्दिक्षु मध्ये च देशिकः तेषु ब्रह्माणि मूलार्णैर्बिन्दुनादसमन्वितैः

The teacher should place five water-pots in the directions and one in the center; in them, the Brahman mantras with root letters, endowed with bindu and nāda,

नम आद्यैर्यकरांतैः कल्पयेत्कल्पवित्तमः ईशानं मध्यमे कुंभे पुरुषं पुरतः स्थिते

With salutations beginning and ending with 'ya', the knower of the ritual should establish them; Īśāna in the central pot, Puruṣa in the one placed in front,

अघोरं दक्षिणे वामे वामं सद्यं च पश्चिमे रक्षां विधाय मुद्रा च बद्ध्वा कुंभाभिमंत्रणम्

Aghora on the right, Vāma on the left, Sadya in the west; having established protection and formed the mudrā, he should consecrate the pots with mantras.

कृत्वा शिवानलैर्होमं प्रारभेत् यथा पुरा यदर्धं पायसं पूर्वं होमार्थं परिकल्पितम्

Having done so, he should begin the fire-offering with the fires of Śiva, as before; the half of the pāyasa previously set aside for the oblation—

हुत्वा शिष्यस्य तच्छेषं भोक्तुं समुपकल्पयेत् तर्पणांतं च मंत्राणां कृत्वा कर्म यथा पुरा

Having offered it, the remainder should be prepared for the disciple to eat; having completed the tarpaṇa with the mantras, the rite is performed as before.

हुत्वा पूर्णाहुतिं तेषां ततः कुर्यात्प्रदीपनम् ओंकारादनु हुंकारं ततो मूलं फडंतकम्

Having offered the full oblation for them, then he should perform the kindling; after Oṃkāra, the Huṃkāra, then the root and ending with Phaṭ,

स्वाहांतं दीपने प्राहुरंगानि च यथाक्रमम् तेषामाहुतयस्तिस्रो देया दीपनकर्मणि

Ending with Svāhā, in the kindling, the limbs are recited in order; three oblations for each of them should be given in the kindling rite.

मंत्रैरेकैकशस्तैस्तु विचिन्त्या दीप्तमूर्तयः त्रिगुणं त्रिगुणी कृत्य द्विजकन्याकृतं सितम्

With those mantras, each one should be meditated upon as a radiant form; the threefold, the threefold act, performed by a twice-born maiden, white in color.

सूत्रं सूत्रेण संमंत्र्य शिखाग्रे बंधयेच्छिशोः चरणांगुष्ठपर्यंतमूर्ध्वकायस्य तिष्ठतः

The thread, having been consecrated with a thread, should be tied at the tip of the tuft of the disciple, extending up to the big toe, as he stands upright.

लंबयित्वा तु तत्सूत्रं सुषुम्णां तत्र योजयेत् शांतया मुद्रयादाय मूलमंत्रेण मंत्रवित्

Then, having lengthened that thread, let him connect it to the suṣumṇā there; taking the Śāṃtī mudrā, the knower of mantra should use the root mantra.

हुत्वाहुतित्रयं तस्यास्सान्निध्यमुपकल्पयेत् हृदि संताड्य शिष्यस्य पुष्पक्षेपेण पूर्ववत्

Having offered three oblations, he should establish her presence; striking the disciple's heart with a flower offering, as before.

चैतन्यं समुपादाय द्वादशांते निवेद्य च सूत्रं सूत्रेण संयोज्य संरक्ष्यास्त्रेण वर्मणा

Taking up consciousness, and placing it at the dvādaśānta, he should join the thread with the thread, and protect it with the weapon of armor.

अवगुंठ्याथ तत्सूत्रं शिष्यदेहं विचिंतयेत् मूलत्रयमयं पाशं भोगभोग्यत्वलक्षणम्

Then, having covered that thread, he should contemplate the disciple's body as bound by the triple root noose, marked by the state of enjoyer and enjoyed.

विषयेन्द्रियदेहादिजनकं तस्य भावयेत् व्योमादिभूतरूपिण्यः शांत्यतीतादयः कलाः

He should consider that as the source of sense objects, senses, and body; the kalās beginning with Śāṃtyatītā, in the forms of space and the other elements.

सूत्रे स्वनामभिर्योज्यः पूज्यश्चैव नमोयुतैः अथवा बीजभूतैस्तत्कृत्वा पूर्वोदितं क्रमात्

He should join them in the thread by their own names, and worship them with salutations; or else, having made them into seed-forms, proceed as previously described.

ततो मलादेस्तत्त्वादौ व्याप्तिं समलोकयेत् कलाव्याप्तिं मलादौ च हुत्वा संदीपयेत्कलाः

Then, at the beginning with impurity and the tattvas, he should observe the pervasion of the kalās; having offered oblations at the beginning with impurity, he should kindle the kalās.

शिष्यं शिरसि संताड्य सूत्रं देहे यथाक्रमम् शांत्यतीतपदे सूत्रं लाञ्छयेन्मंत्रमुच्चरन्

Striking the disciple on the head, he should mark the thread on the body in order; at the Śāṃtyatīta stage, he should inscribe the thread, reciting the mantra.

एवं कृत्वा निवृत्त्यन्तं शांत्यतीतमनुक्रमात् हुत्वाहुतित्रयं पश्चान्मण्डले च शिवं यजेत्

Having thus performed up to the end of Nivṛtti and Śāṃtyatīta in sequence, and having offered three oblations, he should then worship Śiva in the maṇḍala.

देवस्य दक्षिणे शिष्यमुपवेश्योत्तरामुखम् सदर्भे मण्डले दद्याद्धोमशिष्टं चरुं गुरुः

Seating the disciple to the right of the deity, facing north, the teacher should give the remains of the oblation, the charu, in the maṇḍala with darbha grass.

शिष्यस्तद्गुरुणा दत्तं सत्कृत्य शिवपूर्वकम् भुक्त्वा पश्चाद्द्विराचम्य शिवमन्त्रमुदीरयेत्

The disciple, having respectfully received what was given by the teacher, with Śiva as witness, should eat it, then rinse his mouth twice, and recite the Śiva mantra.

अपरे मण्डले दद्यात्पञ्चगव्यं तथा गुरुः सो ऽपि तच्छक्तितः पीत्वा द्विराचम्य शिवं स्मरेत्

In another maṇḍala, the teacher should give pañcagavya likewise; he too, having drunk it according to his capacity, should rinse his mouth twice and remember Śiva.

तृतीये मण्डले शिष्यमुपवेश्य यथा पुरा प्रदद्याद्दंतपवनं यथाशास्त्रोक्तलक्षणम्

In the third maṇḍala, seating the disciple as before, he should give the tooth-cleanser, as prescribed by the scriptures.

अग्रेण तस्य मृदुना प्राङ्मुखो वाप्युदङ्मुखः वाचं नियम्य चासीनश्शिष्यो दंतान्विशोधयेत्

With its tip soft, facing east or north, restraining speech and seated, the disciple should clean his teeth.