365bet娱乐

In between the Nrisimha diksha and Adhivasa diksha proper, another rite, namely adhivasa is enjoined. It is a Diksa, that facilitates the devotee to stay at a place and witness the act of Diksa³. 1. Adhyatmika Adibhautika and Adidaivika are the three kinds of obstacles.. 2. This is to mitigate the vigour of evil. 3. This is a rite to give nourishment to the weak. 4. Bhaktanam adhivasartham ksmaparigrahamacaret Sattvata-samhita Ch XVIII 4b. 5. See Sattvata-samhita XVI 34. 102

The time for the undertaking of these adhivasas may be dasami (tenth day of the lunar phase) for collecting the materials required for and dvadasi (twelfth lunar phase) for diksa. According to Jayakhya samhita,' the evening of dasami is suited for the collection of materials. According to the Padma samhita,² Ekadasi ( eleventh day) is suited for adhivasa. The Sattvata samhita³ simply mentions the time for adhivasa, that when the star or constellation is auspicious and favourable and when the lagna gets the favourable position of auspicious planets. The members of the four castes shall get initiated into this rite in particular seasons only. Thus the first of the four varnas shall have it in Vasanta³, Ksatriya in grisma, Vaisya 1. Jayakhya-samhita XVII 4a. Jayakhya-samhita XVI 59-90a 2. Pads U-7b-8a 3. Sattvata-samhita XVII 4a 4. The moment of the sun's entrance into a zodiacal sign. MM Williams Sanskrit English Dictionary p 893. 5. Spring season, comprising "Citra and Vaikasi" month. 6. Summer, corresponding to Jyestha and Asadha. 103

in sarat' and the fourth class in hemanta. Women can have diksha in rainy season.³ The site which is to be acquired for diksha shall be a holy place and must be favourable to the presence of God. Men, water, mud, fruits, flowers, animals and darbha grass should be available there in abundance. It should be a place conducive to cows, crops of corn and rice and free from cruel beasts. Sacred birds and deers should have the habitation in that place. Temples, matha, shops and homes are also to be situated. The place, should abound in tanks and cottages for hermits, cultivated land, free from fear of floods and men of good behaviour. It shall be surrounded by forests, groves villages and 1. Autumn, corresponding to Asvin and Kartika. 2. Winter comprising Mrga sirsa and Paus. 3. Rainy season comprising Magha and Palguni (Varsa kala) Sanatkumara-samhita Indra IV 2-7 Fourth class born of a brahmin and Ksatriya woman. 4. Matha huts for ascetics, cloisters for students 104

township. If such a place is not available one's own house may be prefered. It shall be levelled by piling it with mud interspersed with small stones or gems. It shall be sprinkled with Pancagavya'. In such a site God shall be worshipped and meditated upon. Bali² shall be offered to the spirits³ and cows are to be fed with fodder. The brahmins are to be given food and fees (daksina). A pavilion is to be erected in the eastern part of the site with two pillars in the corners (Kona). Its pedestal, made out of mud, shall be placed in the centre of the site. It shall be octagonal or circular or a square in size. This shall be high by seven angulas (measurement). There shall be another pedestal by its side. It shall be wide twice the height of the main pedestal and 1. See Appendix 28 2. Bali:cooked rice boiled with milk 3. Spirits meant here are Kumuda, kumudakosa and other attendents of God. 4. An angula is a finger's breadth. Note: The selection of the site is given in Sattvata-samhita XVIII 5---13. Identical passage is in Isvara-samhita Sattvata-samhita XXI 31b---40a. 105

its height shall be the same as that of the main pedestal. This shall be in the western direction and have edges resembling the tip of the elephant's trunk. The food offering shall be placed in this pedestal and offered to Gods. Another pavilion shall be erected to the south of this main pavilion for doing homa. It shall have enough space to move with in. It is to be provided with windows and a door with bolts and base with fire pits (altar). It shall be sprinkled with water sanctified by astramantra and cow dung. The two pavilions' should be well decorated. If the aspirant does not have enough money adhivasa shall be done in a brahmin or Acarya's house. Here the process, as stated before, shall be carried out upto bhutatarpana². This is to ward off these angry spirits which are bent up on doing harm to the persons there. To announce the commencement and udumbara wood, others except in liquid form in huge quantity for 1. The two pavilions are main and the one intended for doing homa. 2. Bhutatarpana is pleasing the spirit. It is performed with cooked rice mixed with curd, ghee, honey and water. 106

auspicious nature of this adhivasa, the bell must be rung for a relatively long time'. The priest shall utter pranava and bring, in the pavilion, the following requirements viz fried grains, white mustard, fruits, bilva fruits, sandals, gorocana,² white shell, flowers, cluster of blossoms from trees, green darbha, several gems, gold, medicinal herbs, hide of the deer, cardamom, fragrant 4 sandal in large quantity, padmaka,³ Sankhapuspa, Visnukranta, 6 Kundara, seven kinds of grains procured from the forests, seven kinds of seeds got from the village, six kinds of seeds of the same size, rice of fine variety, millet, rice of the ordinary kind all in large quantity, milk, curd, ghee, urine of the cow and cow dung. The products got from the cow are poured in a vessel made of 1. Isvara-samhita XX I 40b --52 identical with Sattvata-samhita XVIII 1b---26a. 2. Gorocana is a bright yellow pigment prepared from the bile of the cow. 3. This is padmaka pericarp of a lotus. 4. Name of a flower 5. Name of a plant. 6. A kind of gem. 107

use every now and then in more new vessels for padya and acamana¹ are to be made ready. Vessels made of gold and others or cups made of soft leaves for offering cooked rice mixed with curd, white silk, new pair of clothes, sacred thread (yajnopavita), upper cloth, washed and white pair of garments, pavitra made of darbha, Kankana², thread for tying round the wrist, rings (to be worn in the finger), rosary of garland made of crystal beads for counting, discus made of five metals³ and twelve spokes, conch, blanket made of darbha, yogapata,* cloth for the eye, hide of deer, cushion, piece of cloth, silk, wheat and black gram, garland in four colours³ 1. padya- water for washing the feet. acamana- for sipping 2. Pavitra ring for purification made of darbha. 3. Five metals are gold, silver, copper, tin, and lead 4. Silk cloth tightly tied to the head. 5. Four colours black, red, yellow and white. 108

incense sticks, collection of leaves green in colour mixed up with blue fresh grass, guggulu, powdered incense, oil for lamps, wicks, mirror, bell, vessel for arghya and others, pollen, pair of karani, palika,² white small pitcher, icons of Gods made of gold in about five angulas, five darbhas (in group), white thread coloured with lac, scissors, blade, eight sticks with unbroken edge, and having the plume of the peacock or sticks made of metal or mud or wood, long and having a firm edge, lamp stand, pitcher for water, vase, leaf³, pitcher with stand filled with roots grown out of time, a vessel (round shaped laddle with lid), culika seat with four 1. Karani a particular measure. 2. palika-small cup with wide mouth to be filled in mud and grains for ankurarpana. 3. Leaf of a typical plant. 4. culika--a kind of water pot. 109

legs, new rectangular and long, matravitta,' tambula,² group of sticks for cleaning the teeth, arani sticks³ with dried palasa, tender grass, fresh samit sticks with unbroken edges, large quantity of dried fire wood, smeared in ghee, sesame, hush and two big vessel 4. 3.3 ADHIVASA DIKSHA The ritual God must be worshipped in the jar and fire. The Acarya shall imagine then to have beheld God before Him and appeal for His presence and stay till the act is over. After duly worshipping God, he shall worship the deities of the sites. He shall then go to the kitchen and prepare the food for offering. He shall boil the milk in the vessel and place rice there, after it is completely boiled, honey and ghee shall be poured into it. He shall place it on a stand in the other mandala. He shall then do sampata homa The offering, which is then prepared, shall be divided into four parts 1. money to purchase things which are needed. 2. betal leaves with nut. 3. arani is a kind of wood which could produce fire with another wood of its own kind when rubbed. Vide Lakshmitantra XXXIX. 4. ISXX 153-73 identical with SSXV 111-27-46a 110

and each part shall be placed in separate vessels, - that which is in three vessels are to be placed in the ground, pitcher and fire. The homa is to be done with the fourth part. The pupil shall be asked to occupy a seat in a new mandala made in the northern part of the pavilion. The Acarya shall sprinkle the pupil with the water and sprinkle him on the head with white mustard and sesame. The pupil's eyes shall be covered with a cloth uttering the netra mantra. His palm shall be filled with flowers and sandal paste. Then he is led near the fire where the pitcher is kept and is made to offer the flower over it. The cloth tied to his eyes are removed without other's notice. Finding him happy and modest, the Acarya could take him as fit for diksha. The Acarya shall then relieve the pupil of the latent impressions created by matter beginning from the earth and ending with the intellectual (buddhi). In order to effect the complete destruction of karma of the pupil, the Acarya shall offer worship to the deities presiding over the matter beginning from earth and ending with the intellect 111

(buddhi). The Acarya shall think to have drawn a lotus with the six petals and place the deities Visvarupa, Vagisa, Khagana Narasimha, sayin and Varaha one in each of this six petals. They shall be worshipped separately. The Acarya shall then take the pupil near the fire. The pupil shall hold the right foot of the Acarya and shall sit in the seat made of darbha. The preceptor shall touch the pupil's head with the sruva filled with ghee and do homa at the level of of jnana. This is called Sampata homa. 3.4 THE PROCESS The preceptor shall then take a red string and fold it number of times. It shall be stretched from the head of the pupil upto the little toe.It shall be thought of having control of the internal parts of the body of the pupil. It is thus the Acarya, creates a body made of a string. Then he shall behold the seven deities beginning from Narayana with the Pathala sayana in the earth, in water, in air, seven from Lokanatha in fire, seven from Narasimha, six from Krodatman is akasa, three from sakti in 112

the mind and Padmanabha in the buddhi. Earth, water and others mentioned here are not literally the elements but as entities to be imagined. This much is to be done in Vibhava diksa adhivasa. The string shall be cut into seven parts and each shall have a knot which shall be smeared with saffron and other coloured material. The pupil shall then be taken to God who is there in the mandala. Then he is given Pancagavya, caru and tooth stick. After taking these the pupil shall clean his teeth and throw it away. If the stick falls in the north, west or east then the Acarya can assume of success in doing diksha, otherwise there will not be success in this undertaking. So to avert this failure he will offer one hundred oblations with Virya Mantra. He shall place in the Northern side incense, sandal paste, small pitchers, seasumum, ghee and other things. These are to be covered with new cloth which is not used and not washed and sanctified with Kavaca mantra. After worshipping God who is present there, all these shall be put in this pitcher or fire. The pupil shall be made to sleep on the darbha grass spread on the ground. The head facing the east and the body wrapped with hrdaya mantra. Then the Acarya goes out of that place, washing his own teeth and shall sleep there on the bed of darbha with the head facing the south and touching the sleeping pupil with his feet. He shall pray to God for their successful act of diksa. The Isvara samhita which follows the 113

tradition of Sattvata samhita states that ankurarpana' is to be done on the day before adhivasa' diksa. Padma samhita states adhivasana shall be done but does not describe it³. The string shall be cut and homa is to be done with it. How many parts it should be cut is not stated. The content of adivasa diksa as given in the Sattvata samhita are given here as, part of diksha without mentioning them as preliminary to diksha. The mandala that is drawn is stated to be Cakralja mandala. Two fire pits are to be get ready. Their measurements are given. Other texts do not mention the preparatory position as adhivasa diksha. The Jayakhya samhita follows a different tradition regarding the rites which are preparatory. Acyuta (Narayana) is only one though He presents Himself in various forms. His forms are Pinda, Upanga and adhya. Thus, he is presenting in the three kinds of mantras which are gross, subtle 1. Sattvata-samhita XXII 84-233 2. ISXXII 75 a 3. See Appendix 4. 114

and transcendental or absolute. The mantras are related to twenty five tattvas. God also remains there in each of them. The tattvas are shown to be related to the three kinds of diksa as condensed, middle and expansive. God is to be understood as present everywhere in the ritual. Knots are made from one to three in the strength which represents the physical body that is used in the ritual. He is to be imagined as present in more parts of the body, if the knots are more. Tattava homa is described in detail. This description is not generally available in the Pancaratra texts. This is followed by extensive description of Sampata homa. Bali is then to be offered at every entrance in the hall by the Acarya accompanied by the pupil. Pegs are to be fixed all round the hall. Caru must be taken by the Acarya along with his disciples. The pupils are then to be given the tooth sticks which shall vary in length according to the nature of the pupil. While the pupil are made to sleep, the Acarya shall get up and cut the 1. Padmacarya 9 a to 14b. 115

sutra (string) into three parts and colour them with powder and cover it with cloth, place it beyond the look of others. He shall awaken the pupils in the morning and ask them to narrate the dream they had. A list of omens, good and bad are enumerated. Adhivasa diksa is not mentioned in other agamas. This word is strange in use. Adhivasa is from the root vas with adhi. Vas means to dwell, stay or rest. The word Adhi has the creative sense. The word Adhivasa then would mean placing something in a place, for instance, Jaladhivasa Ksiradhivasa. Here nothing is stated as to what is to be placed and where. Evidently, the materials that are prescribed for the ritual are intended here and the Acarya and the sisya should possess a fair knowledge of all the materials. This helps the initiate and the initiator to perform the act of diksha in a precise way. 22 116