Diksha (initiation) in Pancharatra

by Shanta Srinivasan | 2000 | 33,961 words

This English essay studies Diksha in Pancharatra with reference to important texts. Diksha refers to initiation ceremonies into a particular esoteric tradition which is given, for example, by the teacher (Guru) to the student (Shishya). Pancharatra refers to an ancient school of Vaishnavism based on ancient Tantra-like texts called Agamas which wer...

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CHAPTER V CONCLUSION—Diksha, is treated with significace in the Sattvata, Jayakhya, Iswara, Padama Samhita and in the Laksmi Tantra. The treatment of diksa in these various Pancaratra texts shows that there is a slight difference in the treatment from one line of approach of this topic to another text. Difference, however, is only with reference to some minor aspect. It is not possible to speak of the priority in the date of one text over another. If it were possible, influence of one type on another can easily be determined. The Sattvata samhita treats in great elaboration the method of worshipping the Vyuha deities in the four states namely waking, dreaming, deep sleep and transcendental. The seed (bija) and pinda mantras are subjected to a deep intense study. The four stages of 161

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speech Para pasyanti, Madhyama and vaikhari are made use of in this study. Sound is the stage of Nada Bindu and Nadavasana and the four circles within the body and the susumnanadi upto its rise reaching dvadasanta is shown to play a significant role in the four stages. Much information is contained regarding caturatmya and of the vibhava deities. These are dealt with in chapter II to IV of this text. The name adhivasa diksa is given to the preparatory rites only in this text. Kumbhaka and recaka, the second and third stage in the Pranayama are utilised by the acarya to separate the earthly part (parthiva tattva) from the body of the pupil and changes into subtle body'. Visrama, udaya, vyaptta and vyakti are stated to represent the vyuha deties. Visrama is the subtle stage of letters and is connected with Vasudeva. Udaya represent the state of pasyanti and is related to sankarssana, vyapta is the state of madhyama and is related to Pradyumna and vyakti is the state of vaikhari and is related to Aniruddha. 1. Sattvata-samhita XIX 156-159 162

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While doing bhuta suddhi, the aspirant is able to behold his own body shining like burning gold in Dvadastanta and burn it and purifies by sprinkling nectar like mantra. Then the mantras are uttered to release it using Dvadasaksara and mula mantra, applying them to the two hands, wrists, fingers, so that he could imagine that he has become god1. The preceptor shall make the earthly part his own by enclosing into the body of the pupil2. He could become pure and enter into the pupil's body3. The fact of becoming of astra mantra or the thread and enter into another's body and draw out the consciousness is hard indeed for many Acaryas. This requires a severe training in yogic practice and suggests that the Acarya should be trained in yoga. 1. Sattvata-samhita X VII 22-36a 2. Sattvata-samhita XIX 156-169 3. Ibid. 163

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On the whole, this text expects the Acarya to have full control of himself so that many arts could be done mentally as it requires much concentration. The whole text is full of the methodology for using mantra for good purposes. In a way, the text can be treated as of tantra nature. The Isvara samhita has inherited the principles of the sattvata samhita. It must however be remembered that with the exception of ch 21 which deals with diksa there is much more to believe that this text is outside the purview of the sattvata samhita. The Jayakhya Samhita follow a slightly different way of approach not only to diksa but other important topics. The striking features are briefly as follows:- Mantra, Mudras, internal and external worship, Agnikarya, external purificatory rites, sraddha, prayscitta, and mantra suddhi. While the Sattvata samhita classifies 164

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diksa into vibhava, vyuha and para which are more involved in undertaking diksa in all details regarding the items in each of these, the Jayakhya samhita reveals the need to take note of the nature of the aspirants. Hence this text have the divisions of diksa as samarya and visesa, and as rich and poor. The mantras, are the form of god. Tattvas are shown to be mutually interrelated. How they are to be classified into three groups' as gross, subtle and .transcendental, how each mantra and group of mantras have a bearing on the kind of tattva that are divided into three groups and letters into twenty, and how their mutual impact is helpful for cleaning the tattvas are explained. Purnahuti for the aspirant who desires to have the enjoyment is also dealt with. The Acaryas instructions to the pupil are to be followed by Abhiseka. Both the Acarya and the pupil should become aware of 1. Jayakhya-samhita XVI. 296 165

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the fitness and capacity to do the work that lies ahead for the pupil. The pupil could perhaps postpone taking abhiseka after some time. In the meanwhile he could learn more and become confident of his capacity to become eligible for Abhiseka. That each kind of pupil samayajna, putraka and others could have Abhiseka, which this text upholds, against the tradition is recorded in the Pauskara Samhita'. The order of seminary to get putraka, sadhaka to Acarya. equipped is from samayajna to putraka, Acarya alone can get qualified for Acarya Abhiseka. However it must be stated here that the three namely samayajna,, putraka, sadhaka are to get only Abhiseka and not Acarya Abhiseka. That the other three could not qualify to act as priest in temples but states that they can become chief priest which 1. Paus I 14, 18, 21. Also cf sks Brahmaratra V 125. 166

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positions must be reserved only after Acarya Abhiseka. However this interpretation offered for the scheme stated in this Samhita would lead to confusion in the long run if it is accepted. In the absence of the availability of an Acarya which will be same in all the temples, a lower man in status does the job of the chief priest and thus there would be many priests who will do justice to the position, which they are asked to occupy by the trustees of the temples. Any way there is no strong argument to defend this as it is the case with Sattvata Samhita dropping the Putraka for Acarya Abhiseka. Another significant contribution which is found only in this text is the way which the pupil is shown to become finally released'. Apart from the treatment of diksa there are three important topics that have received attention in this text. 1. Jayakhya-samhita XVI 287b 293a 167

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Vasudeva is the supreme being, Acyuta spring from Visnu, Satya rises from Acyuta and Ananta spring from Acyuta and it appears that Acyuta Satya Purusa and Ananta are the four deities. It is not mentioned as vyuha. Perhaps the concept of vyuha was evolved at a later date. In a different context Visnu is stated to be Adideva. He is also called Satya, also named as mahavibhava. Sankarsana, Pradyumna, Aniruddha are called anigipancaka'. Vasudeva, Another noteworthy contribution is the funeral cermonies and performance of the annual ritual to the dead2. This text is important for the treatment of various forms of mudras, snapana rules of diksa bhutasuddhi and the ways of doing meditation. Nonmention of the Vyuha doctrine, mention of purusa and other deities rising from Vasudeva, creation as pure and impure from matter, ' 1. Jayakhya-samhita VI 184 to 188 of Jayakhya-samhita XXIV XXV 2. Ibid 68 104. - 168

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Agnikarya and others indicate a very early date for the work. The mantras and their relatedness to the text may show a different approach to the treatment of diksa. The text is to be placed about 450AD1. The Laksmi tantra inherits the tradition of the Jayakhya Samhita as evidenced by the classification of diksa as Para, Suksma and sthula and for the rich and poor. Creation is pure and mixed. This is the only text among the pancarata devoted fully to the treatment of sakti represented by sri. The Vyuha concepts are well developed. The origin and development of sound receives a very clear exposition. The process of worship which has influenced sri. Ramanuja in composing the Nitya grantha, (the daily routine). The Ahirbudhnya Samhita belongs to Kashmir along with the Samhita The long list of mudras bhutasuddhi and nyasa (prapatti) have a clear treatment. This text holds a high place in the Visistadvaita system. 1. Introduction to Jayakhya samhita p. 34 169

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The Ahirbudhnya Samhita belongs to Kashmir along with Jayakhya and Laksmi tantra. Sakti has a significant role in the work. following the tradition of the Jayakhya Samhita the work deals with creation as pure and impure. Origin of letters and their development into mantras, process of worship and nyasa have been clearly described. This work can be named as sudarsana text as it gives much importance to the worship of sudarsana. The Padama Samhita contains a chapter on diksa1 where the entire process is given briefly. The six adhvans are described. This has the influence of Jayakhya samhita. This text is fully relevant to the construction of the temple, of idols and worship of the idols. Bestivals are fully decsribed. The Paramesvara samhita briefly discusses diksha and particularly with the omens that are to be known at the commencement of diksa2. The sanat kumara samhita seems to have lost a chapter of diksa. 1. Pad. carya 2. PS. VIII and IX. 170

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The Pauskara and Paramesvara samhita do not treat diksha but the former describes 25 mandalas in detail and fourteen yajnas are mentioned. Cakrabja mandala is described in detail but it is not said that diksha is to be done there. Navnabha is stated and is called as yaga It is interesting to note here that Navanabha is stated to be used in diksha in the somasambhu paddhati1. A mahamandala and Navanabha mantra are described in the Matanga paramesvara2 agama. Both are described in the section on diksa. Since Mahamandala is not described in the Jayakhya and Laksmi tantra, it would be prudent to take both the saivagama references as describing the two manndalas referred to above. naven However the reference in the Paushara is not clear. It is only ndavabha having the prefix Mahat. Perhaps the reference in the Matanga paramesvara may be correct in which case Mahamandra and Navanabha are two distinct mandalas. Then the latter cannot be Mahamandala. 1. Somasambhu paddhati notes p.240 2. Matanga paramesvara pp.9-14 171

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The Vaisnava community in south India is divided into two groups as Vadakalai and Tenkalai. The division is only about four centuries old. Pancasamskara which is propounded in the Pancaratra agamas is practised by both the creed, while ijya, rahasya etc. are not treated upon in the Agamas. They are included in this, as evidenced by practice. Rahasya or Mantra comprises of Mulamantra (Astaksara) Dvaya and carama sloka Bhuta shudi is a part of Aradhana or worship. Prapatti (self surrender) which gets a detailed treatment in Laksmi tantra and Ahirbudhnya samhita is admitted by both the creed but it is to be adjudged as a means to be adapted under a competent Acarya, by the Vadakalai community it is not to be put to practice but only to remember it as a mantra. Both the schools do not use the tantrika mantras but only Vaidika mantra. Dvadasaksara, which is subtle mantra in the agamas, is not given that status but only as a mantra. The two schools admit the authority of the vedic sources and the sources of Tamil hymns compiled by Alvars. However the vadakalai swear by the vedic authority for all their theorieis and concepts. Tenkalais attaches more importance to the Tamilk hymns without ignoring vedic authority. 172

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The Pancaratra and vaikhanasa are the two Agamas for the cult of Visnu Both swear by the authority of the vedic texts and upheld the supreme position of Visnu. The Vaikhanasa Agama is popular is South India for several centuries. At any rate it become popular in Kanchipuram in the seventh centuary'. The Pancaratra has its orgin in Badrikasram and flourished in Kashmir. It was fairly known at onth the beginning of the seventy century in the Gangatic plains2. The Alwars glorified god Visnu in many temples in South India. They flourished between 650 and 820 AD. A lot of shrines where these beras are found, reveal the characteristic features of the Vaikhanasa system. Of course there are few exceptions which could not be shown as to how they are different. Silpa sastra sources prescribe hand poses for deities. The right hand shall hold lotus or abhaya pose, the left hand of the bera shall hold a mace (goda) or resting on the hip (katihasta or 1. Avantisundari of Dandin p.156 2. Harsacarita of Bana pp.238-239. 173

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uruhasta Lord Venkteswara of Tirumali and oppiliyappan koil has varada hasta pose and uruhasta. The deities at Tiruvahindrapuram and Kudal Alagar shrine at Madurai have Katihasta pose. The Pancaratra Agama prescribe abhaya for the right hand and the left hand to have club. These features are found in many temples in South India. From this it becomes clear the Vaikhanasa Agama was in vogue for centuries and Pancaratra is a late comer to the south, from Kashmir. This is perhaps the reason for the Vaikhanasa to have derogatory references to the pancaratra while the earlier texts do not refer to the Vaikhanasa except by giving them a place of honour. These features apply mainly to the dhruva bera. The utsava bera too have them as a rule. Again it is in the pancaratra texts the consorts of Visnu are called Sri and pusti in earlier texts and as Srii and Adi devi in later texts. The pancaratra does not have much influence on the practices of vaikhanasa. The vaikhanasa texts do not treat pancasamskara as essential sacrament and so have given it up. The followers of vaikhanasa system follow the direction contained in the vaikhanasa 174

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T kalpasutra texts. There is no diksa as a preparatory rite for doing worship. The vaikhanasas hold that they are qualified by birth to perform puja. Upanayana is the only qualification required for them. Milk kept in a cup with the emblem of conch and discus dropped in it, is given to the pregnant woman which qualifies the child that is to be born. He becomes a garbha Vaisnava, that is, vaisnava in the womb of the mother itself. Further the vaikhanasas are required to do only the act of worship to Visnu in the temples and houses. They do not have to do a nyasa or draw manndlas. (these are in force now a days) mudra and bhuta suddhi. The vaikhanasa priests are to be brahmins and are only male members. They recite only vedic mantras. Thus the Pancaratra agama has the influence on the vaikhanasa system. Cakrabja mandala vyuha, urdhvapundra and pancasamskara (tapc.) are stated by Madhvacarya (1199-272) in some of his works. 175

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According to him Pancaratra is held to be the best among the sastras. The savitri mantra sprung from the Astaksara. Even kamya rites, if performed, cease to be Kamya, when they are done without expecting any reward for them. This makes Madhvacarya and his followers as the upholders of the Pancaratra tradition. However diksha which is enjoined in the pancaratra agama is not mentioned.

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