12. Regarding Acharya Abhisheka (consecration)

4.14 PUPIL FIT FOR ABHISHEKA—A pupil, must presume God as having mantra as his body in the mandala. He must have correctly understood the sastras of Pancaratra in this context. He should be having abiding interest in doing the worship to God. He must be a putraka disciple who is more dear to the preceptor than his own son. To him, the Abhisheka ritual is necessary so that all the mantras could bear successful results and the pupil could become fully qualified for the continuation of this tradition. 146

A question arises here. There are four kinds of pupils, namely Samayin, Putraka, sadhaka and Acarya. How is it that putraka alone is mentioned as the best? In answer to this Alasinga bhatta, the commentator on the Sattvata Samhita, observes that diksa is enjoined by all the four kinds of pupils. He in whom the mantras bear signs of success must be given abhisheka'. Any one among the four kinds of pupils may outshine the other three by revealing his great devotion and skill. The Isvara samhita remarks that those who are qualified with distinction must be offered Acharya abhisheka. Others shall be given diksa only. Those who are born in the family of Acharya deserve abhiseka according to the Padmasamhita². These statements do not answer why Putraka alone is mentioned here. The only reason that could be given is, that Putraka must not be taken in its primary sense.³ 1. See Sattvata-samhita Introduction P.5 Also cf Jayakhya-samhita XVI and Lakshmitantra XLI 2. PS. carya XX 1-3 3. Ref: Sanatkumara-samhita: Indraratra and Brahmaratra Ch 9. 147

4.15 PRELIMINARIES OF ACARYA ABHISEKA A rectangular pavilion is to be erected in a sanctified place. An auspicious seat shall be made there. Ananta and other adharasaktis' shall be invoked that seat. That seat shall be worshipped by the Acarya with arghya and flowers. The disciple shall be made to sit on the seat facing god in the Padmasana posture. The pupil's worth is sung by damsels and extolled by the minstrels for whom the conches are blown, and whose unique status is recited by the auspicious people. The pupil would then do the japa of the supreme mantra (mula mantra). He would appear like Acyuta. The preceptor shall worship god with eight limbs. He shall take the pitcher relating to Visnu and repeat the mantra. The number of pitcher differs from one kind of disciple to another kind. In general, the following is the process for abhiseka. The pitchers shall be placed in the direction stated before. They shall be worshipped in due order, with sandal paste and flowers. The 148

pupil shall be asked to do japa of the lord of mantras. Caru shall then be offered to them. A seat for abhisheka shall be placed in the middle of the altar, with fried grains. The pupil shall be made to sit on that seat. The Acarya shall go to the mandala and pray to god that he would make the pupil equal to himself. He shall then worship the jar kept in the east with mantra and also do japa of that mantra for hundred eight times or hundred and ten times and meditate upon the mantra as filled with nectar. The pitcher, which is worshipped with the mantra, shall be placed in the head of the pupil who is to be bathed with the water from the pitcher. The hymns of the three Vedas shall be recited and conches are taboos shall be sounded together with the chanting of mantras, (by those present there) and along with the sound of the musical instruments. The priest shall then consider Acyuta and the seed of the letters as prescribed .He shall then think of the letter 'a' and others for purifying the substances. He shall think of Narayana in the white lotus having hundred petals and sixteen filaments and nectar dripping from it for originating the substances. He shall show to the pupil the body made of elements, of 149

T subtle elements the mantras, the course of knowledge and explain it to the pupil. The preceptor shall think of Visnu who is full of mantra in his own right hand, and worship him with mantras and flowers and place it on the head of the pupil. The pupil shall then offer a seat to the preceptor and bow to him, wash his feet with water and sprinkle that water on his own head and drink it. The preceptor shall do abhisheka to the sadhaka and give all the materials. To the putraka he shall give the sastra which qualifies him to do worship. He shall think of worldly prosperity including children and others for him. He shall perform ablution and utter the mantra upto svaha from the lotus of the heart. Uttering the mantra upto namah, he shall think of having entered the body of the pupil through Brahmarandhra and to have occupied the heart. He shall consider the pupil as Brahman having powers of consciousness as the body and having the marks of delight and bliss. The Acarya shall mentally offer to the pupil all his authority. 150

1 Then a list of articles which are associated with him such as Pancaratara Agama, the auspicious base for worship, garland of rosary seeds, small bell, sruk suva, yogapatta, book, conch, discus, gourd, camasa vessel for arghya, darbhas, hide of black antelope, a pair of sandals, umbrella, seat, mirror, fan made of peacock feather flag having the emblem of garuda staff, a pair of saffron dhoties and two fine silken cloths should be collected and kept ready. The water, which is used for bath, shall be placed in a purified place. God shall be worshipped with that water after doing Purnahuti. The Acharya prays god who is in the fire, for pardon. He shall then offer bali from the fire altar and from the vessel of arghya. He shall draw a mandala after purifying the place with cow dung and also invoke kumuda and others. Then he offers salutations to Acyuta along with lords of quarters and weapons, thus: "May these weapons attend on, for the success of the child (pupil)". 1. camasa vessel used for drinking soma juice. - 151

He will complete the worship with what is left over (after doing bali) and worship the Lord within the white lotus in the circular mandala. After worshiping Him amidst the fire he shall send Him off. After worshiping visvaksena, the remains shall be offered into the fire into altar. The Acarya shall think of the discus having twelve spokes and place it in himself. It shall be worshipped with arghya and flowers. He shall take the water vessel and fill it with water and place it within this discus, the vessel of astra shall be worshipped, with virya mantra. Another pitcher filled with honey, water and milk shall be taken. The pitcher used for arghya is to be placed in front of it. Astra which is in the discus, is to be placed in between them (two pitchers). The Astra is to be worshipped duly. It shall be consecrated by uttering the mantra hundred and eight times and consecrated with the mula mantra along with the word Vausat. The contents there shall be stirred with the Astra mantra possessing 152 +

nectar. This preparation which is full of honey (soma juice), shall be apportioned among all people. The astra of honey shall be placed in the discus together by uttering the mantra. Placing it there as before it should be filled with water with fruits placed in it. The pupil shall then do the sacrifice in honour of the preceptor¹³ with a pure mind and would do it in honour of god, filled with devotion in words, thought and deed. He shall also wash the feet of the preceptor with water, which he shall sprinkle on his own head and would sip the same². All the materials, which were used in the rituals, shall be given to the preceptors. He shall prostrate before the Acarya, and touch his feet with his hand and beg his pardon with all sincerity for anything that went against the wish of preceptor. He shall do the same to all those who know the Pancaratra, and recluses and prajnas. With the permission of the Acarya he shall take food with his brothers, i.e who were initiated 1. Lakshmitantra XLI 64 2. Jayakhya-samhita XVIII 84-85 153

before, other devotees of god, friends and relatives. He shall follow the guru where he goes and with the other pupils and return at the will of the Acharya. He shall fall at the feet of the Acarya and circumambulate around him several times. The preceptor is to be pleased by rendering service to him as he is the supreme director, till the attainment of liberation. The Isvara samhita', reproduces this treatment verbatim. The Pauskara Samhita is emphatic in maintaining the sequence in which the disciple should get consecrated as Acarya. First samayin must be followed by putraka, sadhaka joins him and then Acharya is to follow. The Padma samhita asks the pupil to give the guru cows, land, gold ornaments, vehicles, servants according to his financial position. He shall feed the Brahmin and give them money. He shall eat the food that is left over after homa, with the permission of the guru. He shall go home, after sunset and stay with his relatives². 1. Vide:Ch XXI.460. 2. Pad. S carya II 82-86 154

The Jayakhya samhita states that an Acharya be a brahmin and he alone is qualified to do abhiseka. If qualified brahmin is not available, a qualified Ksatriya can get it. If he too is not available a Vaisya with the qualification could do it. If a qualified Acarya is not available in his caste the pupil could worship god and confer it himself for his own self¹ but he shall not do it when a guru is available. One who belongs to a lower caste shall not do it for a pupil of a higher caste. All the four castes of pupil can have abhiseka. A Samayin shall have it with japa or mantra.Abhisheka which is to be given to putraka is called tattva. It shall be done by simply uttering the mantra and by meditating upon the tattva. A sadhaka could be given abhiseka by thinking of the tattvas by dividing the mantras into nine parts. Mantras follow while consecrating abhisheka to him who has become Acharya. The Acharya shall remember the tattva as form of god and as belonging to adhidevata and others. He shall meditate upto the supreme tattva. 1. Jayakhya-samhita XVIII 14b-16 155

The samayin shall be given Abhiseka as if he were the leader of the army, Putraka as minister, Sadhaka as crown prince and Acarya as king'. 4.16 AHIRBUDHNYA SAMHITA Ahirbudhnya Samhita, does not have differing views on the aspects of the qualification of Acarya or the disciple or the process of Diksa. Moreover, this Samhita does not deal with Acarya Abhisheka. The pupil shall be tested for his achievements for one year, The Acarya shall do anganyasa and karanyasa on his body with respective mantras. Mantras are of three kinds namely transcendental, subtle and gross. They have paramatma, Samkarsana and Ahirbudhnya as their rsis. The mantra of Sudarsana represent the Atharvanaveda. He shall do sampata, nyasa on his body with these mantra. The human body shall be treated to be of three kinds gross, subtle, and transcendental. 1. Jayakhya-samhita XVIII 14b-16 156

The limb and subsidiary one's are gross. Puryastaka' is subtle and atoms are transcendental. 4.17 PADMA SAMHITA Acharya abhisheka is treated in the carya pada of the Padma Samhita (chapter IX) under the title Mandalaradhana. The text describes, Mandala and this must be taken as the cakrabja mandala abhiseka mantra.The chapter begins with the method of drawing the mandala called bhadraka for which measurements are given. Sama Mandala also could be drawn. If the disciple cannot have it due to his pecunary circumstances he may have the mandala called padma without cakra. 1. Puryastaka pranah, elements, karman, senses, three gunas, impression left by acts in earlier births, and nescience linga, (subtle body) This enhance the power of the mantras. Mantra adhvan, in the pericabe the tattva adhvan in the filaments, varna adhvan in the petals,padadhvan in the nave,kala adhvan in the spokes or wheels, bhuvan adhvan in the region of the 157

rim. Thus the mandala shall be of circular formation. Twelve syllables are to be uttered while worshiping the bindhus of the pericap. The supreme being shall be worshipped in this case.'Sri' and others shall be worshipped in the filaments which are twelve. Visnu shall be worshipped in the first nave, Brahma in the second and Siva in the third. The twelve forms of Visnu and others shall be worshipped,ten descents fish and others in between the spokes,conch in the ring of the first nave, varah, narasimha, ananta and Hayagriva in the corner of the seat beginning from the south east. Indra and other guardians of the quarters in the east, Canda in each of the four seats Visvaksena in the path way in the north east,Garuda in the ground in the north east discus at the entrance in the south mace in the west,conch in the first enclosure Visnu and others in the twelve lotuses, Vasudeva in the mandala and the twelve adityas in the last enclosure. Cakrabja mandala is to be prepared for giving diksa the Acarya shall tie the thread. Homa is to be done in the fire during the night and similarly in the next morning keeping the fire pitchers in each direction. Gems are to be placed in the fire pitchers kept in the south east. Water brought from holy places in the pitchers are to be 158

kept in the north east. Vasudeva is to be worshiped in the pitcher, Samkarsana in the south west, Pradyumna in the north west and Aniruddha in the north east. The pupil shall be seated in the holy seat and worshiped. Those who are present shall be treated with good music and offerings. The Acharya shall take the pitcher kept in the south east and consecrate (abhisheka). The pupil uttering the Purusasukta. In this way abhisheka shall be given through in the water kept in the directions uttering Yajur veda mantras. The pupil shall then wear new clothes, garlands etc and worship the preceptor in all possible ways. This places the pupil in the state of acharya. He shall occupy a chariot or vehicle and come around the streets visit the temple and return home. In the Jayakhya samhita this text the worship of god in the six adhvans is not stated. The six paths are mentioned in the second pada but not explained. Since this is not mentioned there, perhaps the Padma samhita too does not elaborate this. 159

4.18 LAKSMI TANTRA According to this text Acharya abhisheka is thus:The tattvas are of three kinds, namely gross, subtle and transcendental. They are pradhana and purusa, senses and Acyuta. Acyuta is present in the three taking three forms namely pinda, upanga and Adhya. The mention of mantras are mantri, Laksmi Bhudhara and amurti mantras. Visnu remain in the three ways in each of the three kinds of mantras form the Ankusa to Vasudeva, Gada to Sankha, Pankaja to kaustubha, Varaha to Narasimha and these are the gross mantras. Mantras from astra to hrdaya, maya to Laksmi and Mula mantras are all subtle. Aniruddha to Satya are of transcendental kind. Isvara, Pradhana, Buddhi, ego, mind, five sense organs and five motor organs and five subtle elements and gross elements form the Adhibhuta group. The seeds from "ma to 'ka" are of the group of Adhibhuta. The seven lettered mantra, five deities beginning with Satya, Mula murti are Adhyatma. Other mantras are attached to the senses¹ 69 1. Lakshmitantra XVI 12-49 160