Abhisheka is of eight kinds, and the forms of abhisheka which follow the first at later stages, mark greater and greater degrees of initiation. The first shaktabhisheka is given on entrance into the path of sadhana. It is so called because the guru then reveals to the shishya the preliminery mysteries of shakti-tattva. By it the shishya is cleansed of all sinful or evil shakti or proclivities, and acquires a wonderful new shakti. The next purnabhisheka is given in the stage beyond dakshinachara, when the disciple has qualified himself by purascharana and other practices to receive it. Here the real work of sadhana begins. Asana, yama, etc., strengthen the disciple’s determina,tion (pratijna) to persevere along the higher stages of sadhana. The third is the difficult stage commenced by krama-dikshabhisheka, in which it is said the great Vashishtha became involved, and in which the Rishi Vishvamitra acquired brahma-jnana, and so became a Brahmana. The sacred thread is now worn round the neck like a garland. The shishya, then undergoing various ordeals (pariksha), receives samrajyabhisheka and maha-samrajyabhisheka, and at length arrives at the most dificult of all stages introduced by yoga-dikshabhisheka. In previous stages the sadhaka has performed the panchanga-puraschharana, and, with the assistance of his guru (with whom he must constantly reside, and whose instructions he must receive direct), he does the panchanga-yoga – that is, the last five limbs of the ashtanga. He is thereafter qualified for purna-dikshabhisheka, and, following that, maha-purna-diksha-bhisheka, sometimes called viraja-grahanabhisheka. On the attainment of perfection in this last grade, the sadhaka performs his own funeral rite (shraddha), makes purnahuti with his sacred thread and crown lock. The relation of guru and shishya now ceases. From this point he ascends by himself until he realizes the great saying, So’ham ("I am He"). At this stage, which the Tantra calls jivan-mukta (liberated whilst yet living), he is called parama-hangsa.