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Nimbarka (C-1200) is the founder of svabhava bhedabheda system. He describes Brahman as having the six qualities of the Pancaratra kind. The supreme reality is Radhakrsna. The vyuha concept of Pancaratra get a detailed treatment. Vallabhacarya (1478-1531) is the founder of the vedanta system called suddhadvaita. He describes Sat. cit and ananda are the attributes of Brahman who is krsna. There is difference and 176

non-difference between Brahman and the world but it is not due to illusion (maya). People get nourishment from the love of God and it is from His grace. Hence the way of attainment of moksa is called Pusti: Prapatti a must for the souls. Cowherds of Brindavan are the Acaryas'. The Pancaratra mode of worship comes under the maryada (ordinary) grace of krsna.² 2 Caitanya was born in 1486 AD. Narayana and the five vyuhas are held as authoritative. According to the cult the stunning forms of Krsna and devotion to god is held as the high pursuits in life. The rituals are to be prepared according to the dictates of the pancaratra agama. Vyuha concept is admitted as sankarsana, vasudeva, pradymna and Aniruddha and presides over ego, citta, buddhi and manas respectively. Worship of the image of god is to be done according to the pancaratra rules. 1. The cultural Heritage of India Vol. I p 417 2. Ibid. p 410 177

Vijnanabhiksu (c 1500 AD) held the view that among the vyuha manifestation Vasudeva is eternal. Sankarsana and other are his manifestations. These are some important vaisnava sects above and all of them admit Pancaratra doctrine in a way. Worship of Visnu is compulsory for the devotees but diksha does not appear to have been recognised as essential. Indeed Pancaratra is admitted in some form or other as essential for performing worship. Tantra is the name given to a body of text contain the mantras to attain spiritual wisdom. External objects operate in the narrow spheres of usage and convention gets transformed into cult, sakti (power) and ananda. Nyasa Bhutasuddhi Pranayama,dhyana manasa yoga and internal yogas help in the transformation of the worship of the object of worship. Sakti (power) wields enormous influence over them and nature. It is verily a goddess. Brahma, Visnu, and siva are subordinated to it. Hence, the tantra is called sakti. In fact sakti and siva are fused together to become one reality. 178

In the transformation process to get sakti the help of a teacher is required. The ideal teacher is to be considered as immortal. The teacher is to initiate the pupil in the spiritual life. The diksa makes the pupil realise his identity of himself with the guru, mantra and the deity. He becomes the self of siva. The guru has to explain the principle as comprising of the three tattvas and represent Brahma, Visnu and Siva. The guru shall teach that Pranava as subtle form of the sacred formula; also called ajapamantra. Pranava alsocontains bindu and sakti. There are six cakras in the human body. They are Muladhara Svadhisthana, Manipura (in the spinal cord), Anahata (breast) Visuddha (in the throat) and adana (the junction of the eyebrows). These represent earth, water, fire air and ether, and psychic vision. Piercing these the body is purified. This would enable the aspirant to get mastery over the six adhvans. Unlike pancaratra the sakti antra divides kala with nivrtti, pravrtti, pratistha, vidya,santi,and santyatita. However it tantra do not prescribe ritualistic must be said here that this processes in getting initiation. 179

The Saiva schools, particularly of the kashmir area, admit the 驴tha alighting of God's grace (sakti pata) taking the aspirant to the guru. Initiation (diksa) arises in the soul, as the kriya sakti. Through this sakti, the soul acquires the ability to acquire the real knowledge and which is the ultimate nature of soul. This is done through the purification of buddhi. Then the state of liberation dawns upon the soul. This is jivan mukti or liberation and is obtained with the removal of innate ignorance. This happens only through the purification of buddhi which is effected by Acharya Diksha. In the school of virasaivism the virasaiva diksa is, wearing of the linga. Guru transmits all his spiritual knowledge to his pupils which pierces through the veil of nescience. The soul is freed from all impurities. Diksa has three forms as kriya, mantra and vedhi. Guru invests the pupil with linga through ceremonial process, and this is kriya-diksa. The guru whispers the mantra in the ear of the novice and this is mantra-diksa. The Guru imparts knowledge to the disciple and this is vedhi-diksa. 180

L All the schools of religion admit that a guru is essential for a pupil to work for his salvation. This is true in regard to the schools of saivism refered above. The process of Diksha is not treated in detailed in many of the works of these schools. It is the Saiva Agama where Diksha is treated. As in the case of the pancaratra works only some agama texts deal Diksha. The printed editions of the kamika, karana and suprabheda or in the the upagamas such as mrgendra matangaparamesvara, sardhatrisatikalottara and unpublished yogaja and suksma do not contain this topic. The acintyavisvasadhakhya offers a detail treatment diksa through water. Diksha alone leads to moksa and not any other means like jnana. It has six parts, namely Mudra mandala mantra, tantra, krchra and materials.. Mudras are five- sakti, bija prasanta, avahana and samhara. Mantras are fourteen. Diksha is defined as that which maya, mala and karma do not exist in sivatattva. It is the form of devotion and detachment. The five mantras sadyojata, vamadeva, Aghora, Tatpurusa and Isana are five anga mantras. 181

T a While the number of the Agama texts in vaisnya sect that are fully available are small, the number of saiva Agamas are many. It is held that the main texts (mulagama) are twenty eight and the upagamas more than two hundred. There are no divisions of Pancaratra Agama as mula and upagamas. The commentaries on the Pancaratra Agama texts are less and even those that are available are not elaborate. On the other hand, the commentaries of Ramakantha and Narayanakandtha on the Matangaparamesvara Agama, Sarada trisatikalottara and on the Mrgendra agama are very elaborate and are informative. But in the Pancaratra the commentaries are available only on few Agamas texts. Another point worth noting in the Saiva Agama is the detailed treatment of does not, however receive a the Adhvans. Mantra adhvan treatment in the saiva Agama. 182