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kriyāpāda 89 out its specialities. The ingredients of the first type are summea up as follows: नाडीसन्धानहोमः प्रथममथ भवेन्मन्त्रसन्तर्पणार्चा जात्युद्धारद्विजत्वैः प्रतिपदगमनात् शक्तिर्चतन्योगः । संस्काराद् रुद्रताप्तिस्तदनु निगदितं चोपवीतप्रदानं प्रायश्चित्तं प्रणामः समय इति भवेत् सामयी नाम दीक्षा ॥
(17) A sixfold path is enunciaied for the benefit of the priest along with its details. The six ways are called Tattva. Varna, Mantra, Bhuvana, Pada and Kala. There are thirtysix tattvas. Varnas stand for Aksaras; Mantras are eleven including Brahmā, Hrdaya and Mula ; Bhuvana stands for two hundred and twentyfive places ; Pādas are eightyone ; and there are five Kalās such as Nivịtti, Pratișthā, Vidyā, sānti, and sāntyatīta.
After giving details of some of these aspects the section is concluded with the following stanza. एकत्राध्वा षड्विधैकादशस्युन्मन्त्रास्त्वेकं चाप्यशीतिः पदानि । षट्त्रिंशच्चाप्यत्र तत्वानि वर्णाः पञ्चाशत् स्युः पञ्चसंख्याः कलाश्च ॥ Thus there are six paths, eleven Mantras, eightyone Padas thirtysix tattvas, fifty Varpas and five Kalās in Saivāgamas. (18) Nirvapadiksa is explained in this section. This ceremonial vow is defined as follows: षड् यत्र शुध्यन्त्यध्वानः क्रियावाप्तिश्च पुष्कला।
तत् तु पाशशिखाच्छेदो योग: शिवपदे तथा ।
निर्वाणदीक्षा सा प्रोक्ता विशेषेणाधिकारिणाम् ॥ This ceremony is prescribed for two classes of people. He who desires Mokşa or liberation should take this vow. Similarly it is also applicable to those who desire worldly prosperity. The vow is to be taken after the usual daily rituals. There must be a oreceptor to guide the disciple in this. At the end of the ceremony of the first day both the preceptor and the disciple sleep for the night. The next morning the preceptor asks the disciple about the dream which he might have had during his sleep. Dreams are classified as forboding good or evil effects. They are of seven types as follows:
