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CHAPTER II ASPECTS OF DIKSA Diksa has different aspects such as the qualification of a preceptor, the disciple, the eligibility of aspirant, its classification, the appropriate (auspicious) time and rituals. A definition helps two purposes. One is that it has to show the features of the object to be defined and the second to contrast it from other objects. There are two ways of defining an object, firstly etymological conventional. For the word diksa, conventional and secondly meaning alone is available. But the Agama texts do not leave the word as it is without attempting at its derivation. The word diksa may be taken in its broad sense, as 'beginning', or 'training' or 'instruction'. The word is split as 'do' and 'ksa' in the Pancaratra texts. 58 58

It is surprising that while all the Pancaratra texts of the ratnatraya are silent over the exact definition of diksa, the Laksmi Tantra and smaller texts like the Visnu Samhita and the Aniruddha Samhita offer the definitions. Most of these definitions are only functional. Of these, the Laksmi Tantra is a text of Kashmir origin and the influence of the Saiva Agama and Tantra can be seen in its definition of diksa. The Laksmi Tantra' derives this definition from 'do' (to cut), that is, to remove misery, (klesa) and 'ksa' means helping the aspirant to see all positions. The same text offers another definition that when the root 'do' is taken in the sense to 'destroy' all the impurities and 'ksa' offers the supreme position. According to Visnu Samhita the root mean giving success in all undertakings and ksa removes all the difficulties and knots (granthi)². But the sanskrit 1. Yad 'ati klesa- karmadini ksayatyakhilam padam - def. 1. Ksapayitva malam sarvam dadati ca param padam - def. 2 ch XLI, 5a - 6b. -Laksmi Tantra 2. Diyante siddhayah sarvah ksiyarte granthayopyatah diksatvamevam diksayah dharmadharmehrdatmanah. Visvamitra-samhita ch X.2 59

root 'do' does not have this sense of giving success and hence this interpretation may be unacceptable. The word diksa cannot be derived at all according to the rules of Sanskrit Grammar. The attempt made in the Agama text is not satisfactory. It would be prudent to take the word as conventional in its denotation. The two important functions which the ritual diksa fulfil are the removal of all obstacles that hinder the path of spritual progress of the aspirant and enables him to acquire the knowledge of the world. 2.1 SOME MORE DEFINITIONS OF DIKSA OF NONVAISNVA TEXTS The Kularnava tantra' defines it as it provides a spiritual status by washing of all the sins. The Sarada Tilaka² states, 1. divyabhava pradanacca ksalanat kalmasasya ca diksa iti kathita sadbhih bhava bandha vimocanat - (kularnava tantra) 17.51 History of Dharmasasthas Sec. VI ch. XXVI P: 1117 - 2. dadyacca divya bhvam ksnuyat duritani aot bhavet diksa - prapanca sara V.2 Divyajnanam yatodadyat kuryat papasya samksayam, tasmat dikseti samproktah desikaih tantra vidbhih Saradatilaka IV-2. 60

"since it helps attain divine knowledge and destroy the sins, it is called as diksa by the great teachers". 2.2 DIKSA: It could be administered to people who are grouped under wealthy and poor. Those who are wealthy could make use of maha mandala, like cakrabja mandala. For a devotee who is not well to do homa is to be performed with either sesame and ghee. 2.3 TYPES OF DIKSA : Mere words are to be used for him who is without wealth'. This is also stated in the Laksmi tantra. The Jayakhya Samhita offers few more classifications. Samanya diksa is of three kinds namely Samkshipta, Madhyama and Ativistara. 1. Lakshmitantra XLI 9-10 also in Jayakhya-samhita 61

2.4 SANKSIPTA It can be said to be the mantra in the sense that mantras are used by themselves. The Sanksipta kind offers to the aspirant enjoyment which would last for a short period. 2.4 MADHYAMA Its kind lasts for a longer time and shall be called Madhyama. It offers enjoyment for a longer period. The more elaborate kind (Ati Vistara) offers pleasure which are endless. As a result of homa and puja for an inexhaustible period, but all the three are alike in granting apavarga. There is a diksa of the special kind which are five fold. The first is intended for youngsters who have set their mind on Visnu and who know the convention (Samayajna). The second is to be administered to devotees, maidens and Putraka. The Sadhakas are to be given the third kind and leads to moksa. The fourth kind offers proximity The fifth one is to be given to Desikas and women. 62

The Laksmi Tantra has interesting features while dealing with diksa. Diksas is of three kinds namely gross(Sthula), Subtle (Suksma) and transcendental (para). The mantras of samksipta kind has subtle elements, pradhana and Isvara, Arikusa and others are to be selected to the five elements ego, buddhi, prakrti, and Isvara. In the case of madhyama kind of diksa, those who begin with subtle element have to be added to Vistrta diksa¹. The method of relating the mantra in the visesa diksa to tattvas is much detailed. In the case of the first kind, "visvatmane narayanaya namah" are to be related to the ego, buddhi and prakrti respectively. In the second also, hrdaya, netra, and pranava mantras are to be related to the subtle elements, ego and god in the third kind. Vibhava mantras of nrsimha, kapila and varaha and eight anga mantras subtle mantras and mulamantra, Aniruddha, Pradyumna and Samkarsana mantras, Vasudeva and Satya are to be 1. Lakshmitantra XVI 12-49 63

related to subtle elements of smell, taste, colour, touch and sound. ego, buddhi, pradhana, Isvara respectively to purusa, satya, acyuta, and Vasudeva. The four tattvas of Aniruddha, Pradyumna, Samkarsana partless god and goddess, Narayana. Another kind of classification is intended for the four kinds of disciples Samayi, Putraka, Sadhaka and Acarya. This method is not discussed, but seems to be elaborately treated elsewhere'. Diksa which is given to the wealthy, those who have less wealth and those who are poverty stricken is called Mantra, as mantra are merely used in them². Those pupils who are solely attached to enjoyment in life are to be given Tattva diksa in which the tattvas are purified. The Aniruddha samhita defines diksa as of two kinds: 1. Sastrartha diksa 2. Mantra diksa 1. Ibid 59-61, desika could be taken to mean an Acarya or who knows how to direct and conduct diksa. It is to be noted here that the fourth class are not mentioned here but are implied. L.T XLI 8b) 2. Angata must be reference to the Jayakhya which treats this kind in ch XVII 3 Lakshmitantra 32b 64

be The first one is intended only for the spiritual class and introduces them to the Pancaratra system. The latter is to administered to all others." The Isvara samhita, follows the Sattvata and classifies diksa into Vibhava, vyuha and Suksma kinds.² The topic of diksa appears to have been treated in the Brahmaratra of Sanatkumara samhita and in chapter IV of Indraratra. This text fixes the time of the year when the members of the four castes and women could have diksa. Conventions (Samayas) to be followed by those who receive diksa have to observe are given in chapter VII of the Indraratra of this text which is not fully available and which is stated to have a chapter on diksa could have treated this topic in fully. The Naradiya Samhita,³ sriprasna samhita, Paramasamhita 1. This is referred to visks Indra IV 10b-13 2. The Aniruddha Samhita 3. Ch 7,9 4. Ch 7 65

1 I Vasistha samhita, Visvamitra samhita,² Visvaksena samhita³ and Sandilya samhita contains chapters on diksa. They cover only these topics which are elaborately given in the Sattvata and Jayakhya samhitas³,6 At the outset there are two broad divisions of diksa. 1. Applicable to the object to be adored. They may be a form of God or more especially, the mantras which play a significant role, and 2. Related to the aspirant who are divided according to various factors-such as social status, birth in the higher or lower class of human being and so on. 1. Ch 8 2. Ch 9 3. Ch 9 4. Ch 10 5. Ch 8 6. Ch 5 Vibhava Vyuha and Para (suksma) are the diksa which come 66

under the first category. The vyapaka mantras are to be propitiated in this kind .Even one among these mantras could serve the purpose Dvadasaksara then Astaksara and then Mulamantra² are to be used here. This diksa offers final release (moksa)³. Vyuha means division. The way of using the mantras is given a detailed treatment in the Sattvata Samhita where mantras are shown to be distributed among the four vyuha deities and are propitiated. The same principle applies to Brahma diksa³. The Vyapakamantras are to be adored in Suksma (Para) diksa. While making use of the mantra the syllables that constitutes the mantra have to be used individually., and also without them. The avayava (anga) mantras relate to siras, sikha, kavaca, netra and 1. Pranava Dvadasakskara, Sadaksara, Visnu gayatri and tantri are the vyapaka mantras. 2. Mulamantra is a mantra relating to the particular deities in whose honour it is to be used. 3. Sattvata-samhita XIX 108-169 See com on P 9. 405-406. 4. SSVIIX 15 ref. Narasimha mantra ibid XVI 26. 5. Ibid 176 67

astra (heart, head tuft, armour, eye and weapon.) When the anga mantras are not available for those mantras which have no anga, the Pranava could be used¹. Under the second category the following kinds are brought. Adhivasa diksa², a method of preparing a place for worshipping (devotees of God).³ Solitary enjoyment and both are the purposes 3 for diksa, Caturmya (group of the four vyuha deities.) adorned which offers enjoyment through six qualities-sadguna. to be