Diksa, Dīkṣā, Diksha: 40 definitions
Introduction:
Diksa means something in Hinduism, Sanskrit, the history of ancient India, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit term Dīkṣā can be transliterated into English as Diksa or Diksha, using the IAST transliteration scheme (?).
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In Hinduism
Shaivism (Shaiva philosophy)
Dīkṣā (काम्य, “दीक्षा”) refers to the Śaiva “initiation rite”.
Diksa: In Kashmir Saivism Diksa means to give spiritual knowledge and destroy the fetters of Pasa-hood. Guru initiation is lighting the Divine flame in the spiritual heart of the disciple.
Dīkṣā (दीक्षा, “initiation”) is performed by a healthy Ādiśaiva as part of his essential priestly duties in the Śiva temple.—Dīkṣā is popularly understood as “dīyate kṣīyate iti dīkṣā”—“that which grants mokṣa, while destroying the karma of the initiate”. The process of dīkṣā burns the good and bad karma of the initiate with the fire of jñāna. Dīkṣā is a process of spiritual progress that was offered to all the four varṇa. The Ādiśaiva dīkṣā is considered in detail here, with an end note on the other varṇas. Dīkṣā can also be understood as a process of cleansing and energy transfer.
Dīkṣā is performed in many ways by a qualified Guru and classified into many categories:
- Cākṣuṣī-dīkṣā
- Sparṣa-dīkṣā
- Vācikī-dīkṣā
- Mānasī-dīkṣā
- Śāstrī-dīkṣā
- Yoga-dīkṣā
- Hautrī-dīkṣā
The Ācāryābhiṣekavidhipaṭala of Kāmikāgama states that the Ādiśaiva Guru is the most superior in dīkṣā for everyone and in rituals of pratiṣṭhā, utsava, snapana, prāyaścitta, abhiṣeka, vyākhyāna and in both ātmārthapūjā and parārthapūjā. In dīkṣā, a Brāhmaṇa can initiate the other three varṇas, a Kṣatriya can initiate Vaiśyas and Śūdras, and a Vaiśya can initiate a Śūdra. They can also initiate those from their own jāti. In case of sthāpana of a calaliṅga (for ātmārthapūjā), all three varṇas, starting from Brāhmaṇas, are qualified. Śudras can also undergo śūdra-dīkṣā and establish their own calaliṅga for ātmārtha worship. Naiṣṭhikas can also establish bāṇaliṅga and kṣaṇikaliṅga.
Dīkṣā (दीक्षा) refers to “initiation”.—Śaiva scriptures promote an initiation (dīkṣā) whose purpose is precisely to cut out the potential of these actions, and since initiation rituals aim to free the initiate from a cosmic hierarchy which includes lower principles of existence (from kalā down to earth).
Dīkṣā (दीक्षा) refers to “initiation”, according to the Guhyasūtra, the largest book of the Niśvāsa-corpus (a collection of early Śaiva Tantras comprising the Niśvāsamukha, Mūlasūtra, Uttarasūtra, Nayasūtra, and Guhyasūtra).—Accordingly, “[...] (110) Knowing this, one should not give [lightly] the supreme nectar of Lord Śiva. (111) According to this scripture of the Lord, one may attain Śiva by each of the following [practised individually]: initiation (dīkṣā), knowledge, yoga and caryā in due order. (112) By initiation (dīkṣā) one attains liberation easily, since it is the guru who invariably accomplishes it. [...] (114) This tetrad has been taught to destroy the dangers of saṃsāra. It should not [lightly] be given to others if one desires supernatural power for oneself”.
Dīksā (दीक्सा) refers to a “initiation”, according to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 4.1-2ab]—“Now, I will teach about initiation (dīkṣā), [which] gives the fruits of experience (bhukti) and liberation (mukti). It may be done, for the expansion of the transcendent and immanent (parāpara) with thirty-six tattvas or with half that many [eighteen], half that [nine], or with five or three or one”.
Note: During Dīkṣā (“initiatory rites”), Ācaryas place mantras on both maṇḍalas and the bodies of initiands. This empowers and Tantricizes the place on which the ācaryas position the mantras, demarcating the Tantric ritual space. Religious marking of bodies occurs in various forms across world religions. In Hinduism, we often find such markings on the forehead. This indicates one's alliance to Śaiva or Vaiṣṇava religious orders
Dīkṣā (दीक्षा) or Dīkṣāvidhi [=dīkṣāvidhiḥ] is the name of chapter 77 of the Kriyāpāda of the Ajitāgama, an important Śaiva Siddhānta treatises dealing with detailed descriptions of the architecture of Śiva temples.
Dīkṣā (दीक्षा) refers to one of the eighteen chapters of the Skandasadbhāvasaṃraha: an abbreviation of the larger Skandasadbhāva in 12000 verses having its narrative framework set in Kailāsa where Nandin and Māheśvara engage in a dialog regarding the present Śāstra.
Dīkṣā (दीक्षा) or Dīkṣātantra refers to one of the Tantras mentioned in the Mahāmokṣa-Tantra, a Sanskrit manuscript collected in volume 12 of the catalogue “Notices of Sanskrit Manuscripts (second series)” by Mahamahopadhyaya Haraprasad Shastri.—The Mahāmokṣatantra manuscript, consisting of 3,024 ślokas (metrical verses), is deposit: Dhaka, Vikramapura Majhapada, Babu Rasavihari Raya. It deals with the salvation, cosmogony (i.e., the order of cosmic regions) and contains a bibliography of Tantric literature.—The catalogue includes the term—Dīkṣā in its ‘subject-matter list’ or Viṣaya (which lists topics, chapters and technical terms).
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Shilpashastra (iconography)
Dīkṣā (दीक्षा):—The consort of Ugra (aspect of Śiva, as in, one of the eight names of Rudra) according to the Pādma-purāṇa. (according to the Viṣṇu-purāṇa she is called Vikesī)
Shilpashastra (शिल्पशास्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.
Purana and Itihasa (epic history)
Dīkṣā (दीक्षा).—Dīkṣā is the vrata that expels sin and increases Jñāna (wisdom). Those who are to be blessed fall into three categories. The person who belongs to the first category is called Vijñānakala; the second is Pralayakala; and the third is Sakala. Vijñānakala is free from sin alone. Pralayakala is free from sins and Karmans. Sakala has everything from Kalā to the earth. The Dīkṣās to be practised by the three classes of persons are of different kinds. Dīkṣā is classified into two: "Nirādhāra and Sādhāra.
Nirādhāra Dīkṣā is performed for the sake of Vijñānakala and Pralayakala. Sādhāra Dīkṣā is prescribed for the third class of people, the Sakalas.
1a) Dīkṣā (दीक्षा).—Wife of Ugra, (Dīkṣita) son Santāna.*
- * Brahmāṇḍa-purāṇa II. 10. 83; Vāyu-purāṇa 27. 55.
1b) In connection with Lalitā's worship; Śāmbhavī Dīkṣā is the knowledge that comes at once by the Guru's look, speech or touch; Mānasi Dīkṣā where the disciple is initiated by the Guru in secret being pleased with his conduct; first was Kriyā Dīkṣā which consists of purificatory bath and recital of devīsūkta and puruṣasūkta with 16 upacāras; offering of the puṣpāñjali with sahasrākṣara vidya; samādhi; the poor and disabled worship with bhāvanadravyas (i.e.) meditation in mind as if doing all of them; place of meditation or japasthāna; thinking of Bhaitrarī, then the ŚaṢa-Sa group of 42 letters, Pañcākṣara, Caturakṣara, etc.; contemplate on Varamūrtis and then Svaraśaktis and Varṇaśaktis; installation of Cakreśvarī and of Ananga Kusumadevī in the heart seeing the Mudrā; meditation of Manujapam pleases Devī.*
- * Brahmāṇḍa-purāṇa IV. 43 (whole) and 44, 1 to 151.
1c) As consort of a Brahmana Soma.*
- * Viṣṇu-purāṇa I. 8. 8.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Shaktism (Shakta philosophy)
Dīkṣā (दीक्षा) is one of the most important rituals of the Śāktas. It is described in detail in Śāradātilaka-tantra, chapters III-V, Prapañcasāra-tantra V-VI, and Śrītattva-cintāmaṇi II-V. The ceremony includes some preliminary rites. Dīkṣā is so called because it imparts divine knowledge and destroys evil. The Tāntrikas derive the word dīkṣā from √dā ‘give’ and √kṣi ‘destroy’ for which cp. Prapañcasāra V. 2.
Dīkṣā is of four kinds:
- kriyāvatī,
- varṇamayī,
- kalātma or kalāvatī,
- vedhamayī.
Dīkṣā (दीक्षा) refers to one of the topics dealt with in the Mātṛsadbhāva, one of the earliest Śākta Tantras from Kerala.—Mātṛsadbhāva is a Kerala Tantric ritual manual dealing with the worship of Goddess Bhadrakālī (also known as Rurujit) along with sapta-mātṛs or Seven mothers. The text is believed to be the first Śākta worship text from Kerala. The text is a summary of Southern Brahmayāmala texts and it systematizes and organizes the Yāmala cult of mothers in twenty-eight chapters. The text includes the topics such as [e.g., dīkṣā, ...] The Mātṛsadbhāva was written based on the South Indian version of Brahmayālatantra. [...]
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Vaishnavism (Vaishava dharma)
Dīkṣā (दीक्षा) refers to “initiation from a spiritual master. In Bhakti-sandharbha (Anucceda 283) Śrīla Jiva Gosvāmī defines dīkṣā: learned exponents of the Absolute Truth declare that the process by which the guru imparts divya-jñāna to the disciple and eradicates all sins is known as dīkṣā”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).
Dīkṣā (दीक्षा) refers to:—Initiation from a spiritual master. (cf. Glossary page from Bhajana-Rahasya).
Dīkṣā (दीक्षा) refers to “initiation” (being initiated into the viṣṇu-mantras by a bona fide Guru), according to the Arcana-dīpikā (manual on deity worship).—Without undergoing the purificatory procedure (saṃskāra) of receiving a sacred thread, the son of a Brāhmaṇa is not eligible to study the Vedas. It is only after accepting initiation (dīkṣā) that he obtains the necessary eligibility. Similarly, an uninitiated person does not possess the necessary qualification to perform the arcana of Śrī Bhagavān. Only after accepting dīkṣā does he obtain that eligibility. The effect of receiving dīkṣā is that transcendental knowledge awakens in one’s heart and one truly becomes a human being.
Dīkṣā-saṃskāra (receiving initiation) enlightens a person in transcendental knowledge and destroys his accumulated unlimited sins. Therefore, those who are conversant with these philosophical truths call this process dīkṣā.
Dīkṣā (दीक्षा) refers to:—Spiritual initiation. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Vedanta (school of philosophy)
Dīkṣā (दीक्षा) refers to “initiation”.—Solemn induction by which one is entered into a new realm of spiritual awareness and practice by a teacher or preceptor through bestowing of blessings. Denotes initial or deepened connection with the teacher and his lineage and is usually accompanied by ceremony.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Yoga (school of philosophy)
Dīkṣā (दीक्षा) refers to “initiation”.—In contrasting tranquility (śānti) with haṭhapāka, the commentator, Jayaratha, describes tranquility as a “process of pleasant combustion” (madhurapākakrama). When the Guru has been propitiated, the “tranquil” methods of initiation (dīkṣā-sādhana) and devotion to a religious practice (anuṣṭhāniṣṭhatā) will bring about transcendence (atyaya) at the time of death. However, haṭhapāka is a sudden and violent process that burns up all things (bhāva) in the fire of intelligence. It destroys duality and is likened by Abhinavagupta to the enjoyment (rasa) of devouring enough (alaṅgrāsa). The commentator notes that haṭhapāka is a forceful action (balātkāreṇa) that transgresses the normal order (kramavyatikramarūpa) and, as noted earlier, this connotation of haṭha is implicit in Haṭhayoga’s effect of raising the downward-moving breath (apāna) and the normally dormant Kuṇḍalinī.
Dīkṣā (दीक्षा) refers to “initiation”, according to the Amanaska Yoga treatise which deals absorption, yogic powers and liberation.—[...] The ritual system of Śaivism was superfluous for the Rājayogin, and the Amanaska is silent on matters of initiation (dīkṣā), preliminary observances for mantras, daily rites and the like. On the whole, one may conclude that the Rājayogin was probably indifferent to Vedic and Tantric ritual.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Mantrashastra (the science of Mantras)
Dīkṣā (दीक्षा, “initiation”) refers to the “transference of the supreme power” (residing in the guru’s body) [Cf. the Lakśmītantra (verse 23.5ab)].—Mantras refers to “that which is chanted by people to obtain their spiritual aspirations”. Mantroddhāra is the culling, extracting or invoking of the mantra when an aspirant seeks dīkṣā or its initiation. Any mantra, to be effective, must be imparted by a competent guru to an aspirant. It must be learnt and practised by the Sādhaka, with utmost devotion and dedication as prescribed. Dīkṣā is not mere verbal guidance to the aspirant, but the transference of the supreme power residing in the guru’s body into that body of the aspirant.
Mantrashastra (शिल्पशास्त्र, mantraśāstra) refers to the ancient Indian science of mantras—chants, incantations, spells, magical hymns, etc. Mantra Sastra literature includes many ancient books dealing with the methods reciting mantras, identifying and purifying its defects and the science behind uttering or chanting syllables.
Pancaratra (worship of Nārāyaṇa)
1) Dīkṣā (दीक्षा) refers to “initiation (into Pāñcarātra)” is the name of the twenty-first chapter of the Īśvarasaṃhitā (printed edition), a Pāñcarātra work in 8200 verses and 24 chapters dealing with topics such as routines of temple worship, major and minor festivals, temple-building and initiation.—Description of the chapter [dīkṣā-vidhi]: The sages say to Pauṣkara that they have heard (perhaps referring to XIX. 323 or some such similar passage in XIX) that only those who have undergone dīkṣā-initiation are eligible to perform rites honoring the Lord. Therefore they are to know about dīkṣā-initiation. To this, Nārada replies that before dīkṣā-ceremonies, an initiate must purify himself both bodily and mentally, for a period the length of which depends upon his class (1-28). [...]
2) Dīkṣā (दीक्षा) refers to “initiation rites”, as discussed in the sixteenth chapter of the Jayākhyasaṃhitā: a Pāñcarātra Āgama text composed of 4500 verses in 33 chapters dealing with topics such as mantra (formulas), japa (repetitions), dhyāna (meditations), mudrā (gesticulations), nyāsa (concentrations) etc.—Description of the chapter [dīkṣā-vidhāna]:—Nārada asks about dīkṣā-initiation for various types of people-a person living under a vow, a youth, an aspirant, an Ācārya, a woman and a child (1-2). Bhagavān chooses to tell him first about initiation-procedure for a śiṣya-disciple, and this involves first of all a protracted discussion of mantras to be used in the ceremonies (3-50), after which only does he turn to a description of the qualifications of a suitable śiṣya-candidate (51-53). He then briefly notes the general threefold classification and rationale of initiation-rites into “normal”, “shortened” and “elaborate” versions (54-61a). [...]
3a) Dīkṣā (दीक्षा) refers to “(the rules for) institution”, as discussed in the seventh chapter of the Nāradīyasaṃhitā: a Pāñcarātra document comprising over 3000 verses in 30 chapters presenting in a narrative framework the teachings of Nārada to Gautama, dealing primarily with modes of worship and festivals.—Description of the chapter [dīkṣā-vidhāna]: Gautama asks Nārada to tell about dīkṣā-initiation, and the reply commences with a review of all the preparations that the preceptor must personally make prior to performing dīkṣā-rites for an aspirant, as well as the liturgical preliminaries that must be attended to personal purifications, (1-15) constructing the vahnikuṇḍa-firepits (16-29), igniting and purifying the sacred flames (28-38), making certain fire-offerings (39-64), and convening the ceremonies in the temple [devāgāra] where the initiates will have gathered (65-70). [...]
3b) Dīkṣā is further mentioned as one of the Saṃskāra routines (or “sacraments appropriate for initiates”).—[Cf. the chapter sarva-devatāsthāpanavidhi]:—Gautama asks Nārada about the saṃskāra-sacraments appropriate for initiates (1). Nārada briefly tells when and how various saṃskāras are to be done: [e.g., dīkṣā (14-21)] [...]. The chapter closes with the general remarks that only pāñcarātra-mantras—which are professed to be Vedic in character, whether traceable to the Vedas or not—are to be used in the saṃskāra-routines [e.g., dīkṣā] (36b-40).
4) Dīkṣā (दीक्षा) refers to “initiatory rites”, as discussed in the eighth chapter of the Paramasaṃhitā.—Accordingly, Parama says he will explain how to perform the initiatory dīkṣā-rite which brings to the initiate siddhi-success. In this there are three stages: first, the initiate must be instructed in the general samaya-rules of the community; following this, he must be instructed in details of the śāstra, including initiation into the science of mantras; then, must perform worship (1-11). [...] The chapter closes with some blessings and warnings for those who consider giving and undergoing initiatory dīkṣā (74-82).
5) Dīkṣā (दीक्षा) refers to “initiation rites”, as discussed in chapter 9 of the Viśvāmitrasaṃhitā.—Description of the chapter [dīkṣā-vidhi]: Kāśyapa asks about dīkṣā-rites (i). Viśvāmitra turns first to tell of the times proper for doing the initiatory rites (2-3a) then be turns to the preparation of the special maṇḍapa-pavilion and its appointments according to the initiate’s caste (3b-8), then to the ritual preparations to be observed by the preceptor (9-25). [...]
6) Dīkṣā (दीक्षा) refers to “initiation rites”, as discussed in chapter 16 of the Śrīpraśnasaṃhitā.—Description of the chapter [dīkṣā-vidhi]: A Yajamāna who has completed the construction and furnishing of a temple must seek out a qualified ācārya to perform the pratiṣṭhā-consecration rites. The kind of a person he should seek is suggested (1-13a).
7) Dīkṣā (दीक्षा) refers to “initiation rites”, as discussed in chapter 10 of the Viṣṇusaṃhitā.—Description of the chapter [dīkṣāvidhi]: Dīkṣā-initiation is that which entitles the śiṣya to perform pūjā; moreover, this initiation is important for him in order to achieve his liberation. The best months for dīkṣā-rites are April, May, June or July; the next best time is November, December, January or February. In any case, initiation-rites should commence on the 12th night. [...]
Dīkṣā (दीक्षा) refers to the “ritual of initiation” according to the Ahirbudhnya-Saṃhitā.—The Meta-section on Ritual envisages a number of rituals which are presented in the Ahirbudhnyasaṃhitā as specifically relevant to royal purposes. This special repertoire includes a ritual to aid the conquest of all directions, a ritual to cure various illnesses, a ritual to fulfill all desires and a pacificatory ritual. Apart from these, the other two major procedures described in the saṃhitā are a ritual of initiation (dīkṣā, Adhyāya 20) and the daily ritual.
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
General definition (in Hinduism)
Dīkṣā (दीक्षा)—One of the eleven wives of Rudra, called a Rudrāṇī.
Dīkṣā (दीक्षा) which is usually translated into consecration and initiation, was used with words such as tapas, brahmacarya, upnayana. It is a result of various meanings and usages in the process of changing the terms that were originally used in relation to the purification of a sacrificer in the Vedic rites. [...] And in the early Brahmāṇa ages, dīkṣā was used primarily as the meaning of purification and consecration. However later, by the meaning of rebirth and initiation it became to be emphasized and considered as a synonym term of upnayana or as a technical term of initiation rituals in non-orthodox schools like Jaina and Tantra.
Dīkṣā has implications such as purification, consecration, rebirth, and initiation. Among them, the purification and consecration are the primary meaning, and the rebirth and initiation are the secondary meaning. These four implications were emphasized differently according to the ages and religious sects. As a result, it became a factor which brought a difference in various meanings and usages.
India history and geography
Dīkṣā.—(HA), initiation as a monk or recluse; initiation into any doctrine. Note: dīkṣā is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Marathi-English dictionary
dīkṣā (दीक्षा).—f (S) A course of austerities or of the rites and ceremonies of some religious vow. v ghē. 2 fig. Conduct, practice, a course of proceeding. v dhara. 3 fig. Engagement in or entrance upon a great undertaking gen. v ghē. 4 fig. Initiation in the mysteries of any art or sect. v kara, hō.
dīkṣā (दीक्षा).—f A course of austerities or of the rites and ceremonies of some religious vow. v ghē. Engagement in or entrance upon a great undertaking gen. v ghē.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Dīkṣā (दीक्षा).—[dīkṣ-bhāve-a]
1) (a) Consecration for a religious ceremony, initiation in general; अजस्रदीक्षाप्रयतस्य मद्गुरोः क्रियाविघाताय कथं प्रवर्तसे (ajasradīkṣāprayatasya madguroḥ kriyāvighātāya kathaṃ pravartase) R.3.44,65. (b) Receiving the initiatory mantra.
2) A ceremony preliminary to a sacrifice; Bhāgavata 3.13.37.
3) A ceremony or religious rite in general; विवाहदीक्षाम् (vivāhadīkṣām), R.3.33; Kumārasambhava 7.1,8, 24.
4) Investiture with the sacred thread.
5) Dedicating oneself to a particular object, self-devotion; विश्व- त्राणैकदीक्षाः (viśva- trāṇaikadīkṣāḥ); विष्णुपादादिकेशान्तवर्णनस्तोत्रम् (viṣṇupādādikeśāntavarṇanastotram) 33.
Dīkṣā (दीक्षा).—f.
(-kṣā) 1. Sacrificing, offering oblations. 2. Worshipping in general. 3. Engaging in a course of austerities. 4. Certain ceremonies preliminary to a cacrifice. 5. Receiving the initiatory Mantra or incantation. E. dā to give, (knowledge,) and kṣi to destroy, (sin;) deriv. irr. or dīkṣ to initiate, &c. affixes a and ṭāp .
Dīkṣā (दीक्षा).—[dīkṣ + ā], f. 1. Consecration, Mahābhārata 1, 8135. 2. Undergoing religious observances, engaging in a course of austerities, [Rāmāyaṇa] 1, 32, 4. 3. Religious observances, [Mānavadharmaśāstra] 6, 29. 4. Devotion, [Bhāgavata-Purāṇa, (ed. Burnouf.)] 4, 2, 29.
Dīkṣā (दीक्षा).—[feminine] preparation or consecration for a religious ceremony, initiation; dedication, devotion to (—°); personif. as the wife of Soma.
1) Dīkṣā (दीक्षा) as mentioned in Aufrecht’s Catalogus Catalogorum:—vaid. Oudh. X, 4. Xix, 22.
2) Dīkṣā (दीक्षा):—vaid. Oudh. Xx, 2. Xxi, 20. Xxii, 36.
1) Dīkṣā (दीक्षा):—[from dīkṣ] f. preparation or consecration for a religious ceremony, undertaking religious observances for a [particular] purpose and the observances themselves, [Atharva-veda; Vājasaneyi-saṃhitā; Brāhmaṇa; ???] etc.
2) [v.s. ...] dedication, initiation (personified as the wife of Soma, [Ṛg-veda 25, 26], of Rudra Ugra or R° Vāmadeva, [Purāṇa])
3) [v.s. ...] any serious preparation (as for battle), [Mahābhārata; Harivaṃśa; Kāvya literature]
4) [v.s. ...] self-devotion to a person or god, complete resignation or restriction to, exclusive occupation with ([compound]; cf. viraha-, śāka-, śṛṅgāra.).
Dīkṣā (दीक्षा):—(kṣā) 1. f. A sacrificing; ceremony, worship; Durgā.
Dīkṣā (दीक्षा):—(von dīkṣ) f. Weihe zu einer religiösen Feier, Uebernahme religiöser Observanzen zu einem bestimmten Zwecke; die zu einem bestimmten Zwecke unternommenen religiösen Observanzen selbst (häufig neben tapas) [Hemacandra’s Abhidhānacintāmaṇi 823.] dī.ṣāyai.tapase.gnaye.svāhā [Vājasaneyisaṃhitā 4, 7. 8, 54. 19, 13. 30. 14, 24.] [Aitareyabrāhmaṇa 3, 26.] [The Śatapathabrāhmaṇa 3, 4, 3, 2.] [Taittirīyasaṃhitā 3, 3, 1, 1.] tapasī gaṇa dadhipayaādi zu [Pāṇini’s acht Bücher 2, 4, 14.] [Vājasaneyisaṃhitā 4, 2.] [Taittirīyabrāhmaṇa 1, 8, 2, 1. -] [Atharvavedasaṃhitā 12, 1, 1. 19, 40, 3. 41, 1.] dī.ṣāmupaiti [9, 6, 4. 8, 9, 17. 5, 15.] [Aitareyabrāhmaṇa 1, 1. 4.] [Taittirīyabrāhmaṇa 2, 7, 17, 1.] [The Śatapathabrāhmaṇa 3, 4, 4, 1. 4, 6, 8, 1. fgg. 5, 4, 5, 13. 12, 1, 2, 1.] avāntara [3, 4, 3, 2.] pūrva [6, 2, 2, 39.] anupūrva [?12, 1, 1, 10 - Kātyāyana’s Śrautasūtrāṇi 7, 1, 29. 14, 1, 10. Śāṅkhāyana’s Śrautasūtrāṇi 10, 1, 2. LĀṬY. 8, 9, 8. 10, 11, 8. Kauśika’s Sūtra zum Atuarvaveda 67.] śvo me dīkṣā bhavet [Mahābhārata 1, 8135.] dīkṣāṃ dvādaśavārṣikīm . praviveśa [14, 2850.] [Harivaṃśa 300.] [Rāmāyaṇa 1, 31, 28. 29.] dīkṣāṃ gato hyeṣa munirmaunitvaṃ ca gamiṣyati [32, 4.] dīkṣāṃ ca samupāviśa [62, 22.] sāṃvatsara [Harivaṃśa 7995.] yajña [Manu’s Gesetzbuch 2, 169.] rājasūya [Mahābhārata 2], Adhy. 32 in der Unterschr. mahāsattra [Bhāgavatapurāṇa 4, 21, 13.] vivāhadīkṣāṃ niravartayadguruḥ [Raghuvaṃśa 3, 33.] [Kumārasaṃbhava 7, 24. 8.] kṛtāstrā raṇadīkṣābhirdīkṣitāḥ in den Kampf eingeweiht so v. a. dazu vollkommen gerüstet, vorbereitet [Mahābhārata 7, 3588.] — trailokyavijayārthāya samādhāyaikaniścayam . dīkṣāṃ kṛtvā gatau vindhyaṃ tatrograṃ tepustapaḥ .. [Sundopasundopākhyāna 1, 7.] vadhārthaṃ tasya dīkṣā me na lokārtham [Mahābhārata 5, 7372.] etāścānyāśca seveta dīkṣā vipro vane vasan [Manu’s Gesetzbuch 6, 29.] carandīkṣāṃ mahātejā duścarāmakṛtātmabhiḥ . vāyubhakṣo nirāhāraḥ [Mahābhārata 1, 1032. 1814. 12, 8897.] tāveva mānuṣīṃ dīkṣāṃ vahantau surapūjitau [Harivaṃśa 3735.] ajasradīkṣāprayata [Raghuvaṃśa 3, 44. 65.] yathādīkṣam [Mahābhārata 14, 1270.] das sich - Weihen einer Person oder Sache, völlige Hingabe, das Aufgehen in: viśantu śivadīkṣāyām [Bhāgavatapurāṇa 4, 2, 29.] guru [Rājataraṅgiṇī 6, 12.] śākadīkṣābhiḥ dadurch, dass man einzig nur von Gemüse lebt, [Mahābhārata 13, 2938.] virahadīkṣāsu [Kathāsaritsāgara 17, 28.] śṛṅgāra [Ṛtusaṃhāra 6, 34.] Personif. ist die Weihe die Gemahlin Soma's [Rāmāyaṇa 5, 25, 26.] des Rudra Ugra [Viṣṇupurāṇa 59.] des Rudra Vāmadeva [Bhāgavatapurāṇa 3, 12, 13.] Eine spielende Etym. des Wortes: dīyate jñānamatyantaṃ kṣīyate pāpasaṃcayaḥ . tasmāddīkṣeti sā proktā [Śabdakalpadruma]; vgl. [Oxforder Handschriften 105,a,28.] Nach [AJAYAPĀLA im Śabdakalpadruma] = yajana und pūjana .
Dīkṣā (दीक्षा):—f. —
1) Weihe zu einer religiörsen Feier , Uebernahme religiöser Observanzen zu einem best. Zwecke , die zu einem best. Zwecke unternommenen religiösen Observanzen selbst ; auch ernstliche Vorbereitung überh. Das Wozu im Comp. vorangehend. dīkṣātapasī Du. —
2) das Sichweihen einer Person oder Sache , völlige Hingabe , das Aufgehen in (im Comp. vorangehend). śākadīkṣābhiḥ dadurch , dass man einzig nur von Gemüse lebt. —
3) erste Bekanntschaft mit Etwas (im Comp. vorangehend) [Vikramāṅkadevacarita 9,11,18,4.] —
4) personificirt als Gattin des Soma , des Rudra Ugra ([Hemādri’s Caturvargacintāmaṇi 4.1,799,3]) oder Vāmadeva.
Dīkṣā (दीक्षा) in the Sanskrit language is related to the Prakrit word: Dikkhā.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Dīkṣā (दीक्षा):—(nf) initiation; ~[guru] the initiator, preceptor.
...
Nepali dictionary
Dīkṣā (दीक्षा):—n. 1. consecration for a religious ceremony; initiation in general; 2. a ceremony preliminary to a sacrifice; 3. ceremony or religious rite in general;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Starts with (+30): Diksha-guru, Dikshabheda, Dikshabhisheka, Dikshadhikara, Dikshagrahana, Dikshahina, Dikshahutashana, Dikshakala, Dikshakala, Dikshakalyanaka, Dikshakarana, Dikshakarin, Dikshakarma, Dikshalakshana, Dikshamahotsava, Dikshamantra, Dikshamaya, Dikshanga, Dikshanirnaya, Dikshanta.
Full-text (+1038): Yajnadiksha, Ganadiksha, Dikshanta, Dikshapati, Diksha-guru, Dikshapala, Dikshatattva, Gurudiksha, Shivadiksha, Dikshavidhi, Yathadiksham, Dikshavidhana, Dikshakarana, Dikshamaya, Dikshakarin, Dikshapattra, Dikshamahotsava, Kaladiksha, Purvadiksha, Dikshaprakarana.
Relevant text
Search found 143 books and stories containing Diksa, Dīkṣā, Diksha; (plurals include: Diksas, Dīkṣās, Dikshas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Dictionaries of Indian languages (Kosha)
Page 946 < [Hindi-Kannada-English Volume 1]
Page 163 < [Hindi-English-Nepali (1 volume)]
Page 351 < [Hindi-English-Nepali (1 volume)]
Diksha (initiation) in Pancharatra (by Shanta Srinivasan)
1. Introduction to the aspects and types of Diksha < [Chapter 2 - Aspects of Diksa]
Introduction < [Chapter 4 - The Process of Diksha]
Shaiva Tantra: A way of Self-awareness (by L. N. Sharma)
Tirumantiram by Tirumular (English translation)
Verse 1845: The Four Dikshas or Ordination Rites < [Tantra Seven (elam tantiram) (verses 1704-2121)]
Verse 1466: Stages of Initiation in the Yoga Path < [Tantra Five (aintam tantiram) (verses 1419-1572)]
Verse 1778: Lord appears as Siva Guru and Baptises the Soul < [Tantra Seven (elam tantiram) (verses 1704-2121)]
Sivaprakasam (Study in Bondage and Liberation) (by N. Veerappan)
Divine Help of Pancaksara < [Chapter 6 - Means to Release]
Dasha Karya and Guru < [Chapter 7 - Liberation]
A Descriptive Catalogue of the Sanskrit Manuscripts, Madras (by M. Seshagiri Sastri)
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