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5.2 OTHER RELIGIONS 颁翱惭笔础搁贰顿鈥�Jainism and Buddhism are held as nastika system. The arguments of this two systems are in ardhamagadhi and pali, dialects of ancient prakrt language. They used this language for preaching their doctrines in this language so that the ordinary folks were able to follow that. Of the Jaina preceptors Mahavira Vardhamana who was born in 599 B.C. was the 24th tirthankara who taught the principles of Jainism. The tirthankaras are associated with five type of festivals known as panca-kalyana, in which the devas take part. The five festivals are :- 1 Svargavatarana the descent of a deva to become a tirthankara 2 Mandalabhiseka (or janmabhiseka) rejoicing the birth of 3 tirthankara by performing an abhiseka at the summit of Mandaragiri. t Diksa, when the tinhankara renounces the kingdom and worldly enjoyment to become a yogi. 183

4 5 Kevalotpatti, rise of omniscient knowledge as a result of tapas and disappearance of karma. Parinirvana represents the complete destruction of all karmas and attainment of salvation of Paramatma Svarupa. Here the word diksa is used, without any reference to the time, person and manner in which it is to be performed. Therefore, the word here has nothing to do in the processes of initiation. However it must be admitted that every religion admits a guru and a pupil and that the pupil have to undergo training to whatever work he has to do. This may be considered as initiation, though the word of diksa is not used in the sense in which Pacaratra Agama uses it. About the fifth or sixth century A.D. there emerged a mantradominated school of Buddhism. It was called vajrayana which 184

means in-destructible. This was associated with number of A distinguished Tantric sidhakas called siddha. According to an earlier L text called Guhyasamaja and the Manjusrimulakalpa, it is necessary for a pupil to practice yoga and Antaryaga (Tantraic form of meditation). This is taught in Guhyasamaja. The other work deals with Mudras (finger and body poses), mandalas (mystic diagrams), mantras (mystical spells), Kriyas (rites), caryas (duties of an official priest in worship), sila (observance of moral precepts), vrata (vows), saucacara (cleanliness in acts) niyama (religions observances), homa (offering of oblation), japa (muttering of prayers) and dhyana (meditation). The adept is required to help the guru for practicing the above principles. The pupil must get used to the practice of mudra, mantra and other religious acts, to teach the above principles. The pupil should get a suitable guru (spiritual preceptor). These are to be practiced in a secret place and hence the name of this work. Guhyasamaja. Sahajayana, and mantrayana are the off shoots of vajrayana, Among them Mantrayana concerns itself with, yantras, dhvanis, mala mantra and hrdaya mantras. 185

From the principle of vajrayana and those of the siddha it is possible to learn that the teacher and the taught hold an high place in the branches of Buddhism. Responsibility of choosing a teacher and the pupil is great and hard to practice. Though the word diksa is not actually used here it is implied as for as the principle use is concerned. A general study of the treatment of diksa reveals the role played by mantras. From the derivative sense of the word mantra (reasoning) and meditation of the mantra bring to the pupil sufficient protection from wrong. Hence the treatment of diksa in the Pancaratra texts necessarily treat the pupil. The Sattvata, Ahirbudhnya, Padma, Jayakhya samhitas are replete with the application of mantras in the process of diksa. Of these great, significance is attracted to the application of the mantras only in the sattvata samhita. The saiva agamas give more importance to the Abhiseka and treatment of a large number of variations of diksa. 186

The Pancaratra pays more attention to the mantras. The Jayakhya and sattvata samhita mentions variations of dikssa based on their contents and in connection with the economic condition of the pupil. The nrsimha diksa and the three vibhava, vyuha, para diksa are treated in detail in the seventeenth and eighteenth chapters respectively. The Jayakhya appears to deal with diksa without naming it. The three-fold classification of the purposes sought after by undergoing diksa is of a general kind applicable to any kind and not individually to the varieties. The division of the pupil into samayi, putraka, sadhaka and Acarya in the ascending order for gaining more and more experience and so Acaryabhiseka is to be given to those pupil who has trained himself as Acarya. The statement catursam mahayago yemacaryatvamapnuyat in the Pouskarsamhita' makes it clear that Mahayaga is to be performed to become Acarya. 1. Paus. 121b 187

In some text nrsimha is marked as having the name Maha. The sattvata samhita shows that the Putraka is to be chosen for Acarya abhiseka. The commentator tries to support this, but no explanation is given as to why the order of the Acarya mentioned in the putraka is to be chosen. The Jayakhya tells that each one samayi, putraka and sadhaka could get consecration but is not an Acarya. Besides, Acarya abhiseka is stated and glorified. The pupil who comes as Acarya should undergo nirvana diksa to get the status of Acarya. The mudras play a dominant role in the process of diksa. The mudras are mentioned in the sattvata samhita. The mudras of the seed, tuft, kavaca, astra and netra are stated any. The Jayakhya samhita mentions the name of mudras but does not name this mudras to be used in diksa. The Isvara Samhita denotes mudras in chapter 24 and enumerates the names in chapter 25. 188

Like mudras, mandala is of great significance to the Pancaratra agama. The Sattvata samhita mentions mandalas having eight edges, circular, and others are mentioned in the chapter under diksa but the names are not stated. The Pauskara samhita enumerates the names of 25 mandalas and the yagas also called as mandalas maha. The Sanatkumara samhita describes mandalas regarding the method of drawing them and the deities presiding over them what is to be offered to Visnu in the cakrabjamandala. According to the Padmasamhita bhadraka, saura and cakrabjamandalas could be used for diksa but cakrabja is best suited. Among Nyasas, anganyasa, karanynasa, bhusanadinyasa mahanyasa and vyapakanyasa are mentioned in the sattvata samhita. Anganyasa and keranyasa, dehanyasa and mantra nyasa are also mentioned in the same text Chapter XI of the Jyakhya is devoted to mantranyasa, Ahirbudhnyasamhita deals with anganyasa, karanyasa, samnyasa and 3rsdnyasa. 189

T Fire pits (kunda) is described in chapter XI of the sattvata samhita. Reference to the kunda is made in this text without mentioning their names. The Pauskara samhita offers the definition of kunda. The Jayakhya defines kunda and classifies it for the use in doing various acts. The Isvara samhita defines various kind and deals with the way in which it is to be prepared. Sankha, cakra, padma kinds are described. Thus an indepth study of the important Pancaratra texts reved would present the process of diksa in its varius facets. The characteristics of a preceptor and a disciple too can be observed for instructing and learning this ritual. It must be noted that all these elaborate rituals extend for serveral days or months or even a year, depending upon the type of the disciple and the type of the diksa one whishes to undertake. whishes 190

As noted earlier it is doubtful whether the process of diksa mentioned in the earlier texts is followed methodically. When a 路 practical survey was made, it is observed many officiating priests had not undergone the mentioned process in its entierity. As centuries passed, the elaborateness in the ritual was ignored and shortened from or shortcut methods were practiced. The exact reason for this cannot be precisely explained. It may be due to the rise of various vedantic systems, or foreign invasions. At the time of epics and Puranas, perhaps, the system of Pancaratra, and its principles were highly respected and practiced. Later, when the authenticity of the system was questioned, probably, it had started losing its hold. It was left to the later vedantins like Yamuna, Ramanuja, Vedantadesika and Madhva to defend this system. By them, the purpose of undergoing diksa, perhaps lost its significance. 191

In modern times performing worship in temples, more or less is for one's livlihood. Small compendiums, that is the shortened form of the important texts like Isvara, Padma' and Paramesvara samhitas were written. The process of diksa too, is not elaborated in these texts and the whole ritual takes merely for a day or two. But it must be mentioned, that there are a few acarays who still follow the original texts and the process in its entirety even today. 1. See Padma tantra prayoga 192