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Diksha

Satsvarupa das Goswami during ISKCON dīkṣā ceremony (1979)

Satguru Bodhinatha gives samaya diksha, initiation into the Aum Nama Sivaya mantra, to a devotee at Tiruvannamalai in 2008.

Diksha (Sanskrit: दीक्षा, IAST: dīkṣā) also spelled diksa, deeksha or deeksa in common usage, translated as a "preparation or consecration for a religious ceremony",^[1] is giving of a mantra or an initiation by the guru (in Guru–shishya tradition) of Indian religions such as Hinduism, Buddhism, and Jainism. Diksa is given in a one-to-one ceremony, and typically includes the taking on of a serious spiritual discipline.^[2] The word is derived from the Sanskrit root dā ("to give") plus kṣi ("to destroy") or alternately from the verb root dīkṣ ("to consecrate").^[3]^[4]

Dīkṣā can be of various types, through the teacher's sight, touch, or word, with the purpose of purifying the disciple or student. Initiation by touch is called sparśa dīkṣā. The bestowing of divine grace through diksa is sometimes called śaktipāt.^[3] Another type of dīkṣā, into a monastic order, involves a vow of celibacy, renunciation of all personal possessions and of all worldly duties, including family ties. Dīkṣā has the same meaning in Jainism. Dīkṣā is also called Charitra or Mahanibhiskraman in Jainism.

Initiation in Hinduism involves performing one of several rituals depending on the person being initiated and the Hindu group involved.

Vishnu Yamala (tantra) says: "The process that bestows divyam jnanam (transcendental, spiritual knowledge) and destroys sin (pāpa), the seed of sin and ignorance, is called dīkṣā by the spiritual persons who have seen the Truth (desikais tattva-kovidaih)."^[5]

Shaivism

In Shaivism, dikṣā (initiation) takes various forms. Cākṣuṣī dīkṣā involves the guru imparting energy through a spiritually charged gaze. Sparṣa dīkṣā is given by placing the right hand on the initiate’s head, while Vācikī dīkṣā involves chanting the saṃhitāmantra aloud, preceded by withdrawal of the guru’s senses in meditation. Mānasī dīkṣā is the mental equivalent of Vācikī dīkṣā. Śāstrī dīkṣā occurs during the study of the scriptures. Yoga dīkṣā is bestowed when the disciple realizes śivatattva through yoga. Hautrī dīkṣā is initiation through agnikārya (sacred fire ritual), which, when internal, is Jñānavatī dīkṣā and when external, Kriyāvatī dīkṣā. Kriyāvatī dīkṣā is further divided: sabīja and nirbīja, with nirbīja having subcategories of sadyo nirvāṇada and dehapātānte nirvāṇada, and sabīja into loka dharminī and śiva dharmini, with loka dharminī further divided into nirādhikāra and sādhikāra.^[6]

Tantra

Tantra mentions five types of dīkṣā: initiation by a ritual or samaya-diksa; sparsa-diksa is an initiation by touch and is done without a ritual; vag-diksa is done by word or mantra; sambhavi-diksa is arising from perception of external appearance of the guru; mano-diksa is when initiation is performed in the mind.^[7]

The Bengali saint Anandamayi Ma often gave sparśa dīkṣā (divine touch) or drik dīkṣā(through her look), in which she would bestow śaktipāt (divine grace).^[8]

Shakta

Dīkṣā for Shaktas is described in various texts such as Śāradātilaka Tantra (chapters 3-5), Prapañcasāra Tantra (chapters 5-6), and Śrītattva-Cintāmaṇi (chapters 2-5).^[4] These works enumerate 4 different types of diksha rituals: Kriyāvatī, Varṇamayī, Kalāvatī, and Vedhamayī.^[9]^[10].

Kriyāvatī dīkṣā involves the guru taking the caitanya of the disciple into himself and uniting with his own, purifying it, and then returning it to the disciple. The guru then offers the pūrṇāhuti and recites the mūlamantra.^[11]
Varṇamayī dīkṣā involves the guru putting the letters (varṇa) into the body of the disciple and withdrawing them from the various parts of the body. The elements of the body dissolve and the disciple then attains a divine body. With the caitanya of the disciple having had become one with the Paramatma, the guru transfers the varṇa back into the disciple completing the dīkṣā. ^[12]
Kalāvatī dīkṣā involves the guru uniting the 5 kalā (which are the powers of the bhūta), namely nivṛtti, pratiṣṭhā, vidyā, śānti, and śāntyatīta, with the appropriate parts of the disciples body.^[13]
Vedhamayī dīkṣā involves the piercing of the mystical lotuses present in different parts of the body. The guru meditates on the deities and transfers different letters of the alphabet to the deity at each stage, uniting that deity with that lotus. This is successively done until Śakti is penetrated into the Paramatma along with the self of the disciple, resulting in the disciple gaining knowledge and becoming Shiva.^[13]

Ramakrishna Mission

The Ramakrishna Mission, originating from Ramakrishna and Swami Vivekananda, gives its initiation through mantra-dīkṣā.^[14] The initiate is encouraged/required to be knowledgable about the sect, its practices and its history. To accomplish that, the initiate is made to read 4 books (namely Sri Ramakrishna – Life and Teachings, Sri Sarada Devi – Life and Teachings, Swami Vivekananda – His Life and Legacy, and The Gospel of Sri Ramakrishna) that encompass these aspects.^[15] If the initiate is deemed worthy, then the leader of the mission gives mantra-dīkṣā using the Ramakrishna Mantra, resulting in initiate leading the life of a renunciant. ^[16]

Vaishnav

Pushtimarga

Vallabha (left) giving Kr̥ṣṇa (center) a sacred thread after having received the Brahmasambandha mantra.

The Pushtimarga Sampradaya initiates its devotees in a two-step process. The first part, known as śaraṇa mantropadeśa, is administered in infancy or at a later age if requested. A descendant guru of Vallabhacharya has the initiate repeat the aṣṭākṣara mantra 3 times, and is given a kaṇṭhī. The second part, known as Brahma-sambandha, occurs before the initiate is married or as soon as they are considered mature enough to understand its significance. The guru administers the brahma-sambandha mantra, completing the initiation.^[17]

Gaudiya

For members of ISKCON (part of the Gaudiya Vaishnava tradition) the first dīkṣā, or harināma-dīkṣā initiation, is performed as part of a fire sacrifice where grains, fruit, and ghee are placed on an open fire of the sacrifice.^[18]

Swaminarayana

Dīkṣā takes place in the Swaminarayan Sampradaya in three ways: (1) brahmachari, (2) sadhu/bhagvati, and (3) parshadi. This diksha is administered by the acarya for the Vadtal and Ahmedabad dioceses and the guru for the other sects. The initiate bathes, has the hair cut, and comes before the guru. As part of a vedic ritual, the initiate receives the guru mantra, which translates to "I take refuge in Swaminarayana". The initiate is then given the sacred thread, new clothes, a pagh, a bowl for eating, along with a new name.^[19]^[20]

Jainism

The Initiation Ceremony of Mahavira, Folio from the Kalpa Sutra and Kalacharyakatha.

To join the Jain ascetic community, novices undergo an initial period of training where they memorize key texts and learn the principles of ascetic life. During the initiation ceremony, the presiding senior ascetic bestows a new name and symbolic implements: Śvetāmbaras receive robes, an alms bowl, a whisk, a staff, and sometimes a mouth-shield (in the case of Sthānakvāsī and Terāpanthī initiates), while Digambaras, who adopt nudity, are given only a whisk and a water pot. Traditionally, novices pulled out their hair as a sign of renunciation, though shaving the head is now customary. After initiation, ascetics join a lineage tracing back to Mahāvīra (for Digambaras) or his disciple Sudharman (for Śvetāmbaras) and are guided by senior ascetics who oversee their conduct and scriptural learning.^[21]^[22]

Other Living examples

Other living traditions and sects treat dīkṣā in various ways:

Transcendental Meditation (TM) began initiation under the guidance of Maharishi Mahesh Yogi in the late 1950s. New members were initiated through a "devotional ritual (puja) whose focus was Brahmananda Saraswati and the Shankaracharya lineage. Initiates were given a specially suited mantra, and taught how to practice meditation."^[23]
The Saiva Siddhanta Yoga Order (of Hinduism Today's Himalayan Academy) invites spiritually inclined young men under 24 (or under 23 outside the USA) to pursue a monastic path. The initiation process begins with a written introduction to the Satguru, followed by a guided aspirancy and supplicancy period involving celibacy, spiritual study, and temple service, progressing to renewable two-year vows and ultimately, lifetime monastic vows under the guidance of the Satguru.^[24]

References

^ "Monier-Williams Sanskrit-English Dictionary". University of Cologne. pp. d. Archived from the original on January 10, 2009. Retrieved 2009-04-19.
^ Coward & Goa 2004.
^ ^a ^b Grimes 1996, p. 117.
^ ^a ^b Kanta 1954, p. 10.
^ Pandey 2007.
^ Deepa 2014, p. 132-134.
^ McDaniel 1989, p. 106.
^ Hallstrom 1999, p. 140-144.
^ Prajnananda 2006.
^ Kanta 1954, p. 14.
^ Kanta 1954, p. 17-18.
^ Kanta 1954, p. 18-19.
^ ^a ^b Kanta 1954, p. 19.
^ Bhuteshananda 2001.
^ Jnanadananda.
^ Bhuteshananda 2018.
^ Bennett 1983, p. 130-131.
^ Gallagher & Ashcraft 2006, p. 23.
^ Williams 1984, p. 97.
^ Vivekjivandas 2010, p. 207-208.
^ Dundas 2002, p. 155-157.
^ Jaini 1998, p. 243-245.
^ Humes & Forsthoefel 2005.
^ Kauai's Hindu Monastery 2024.

Sources

"Become a Monk At Kauai's Hindu Monastery". Kauai's Hindu Monastery. Himalayan Academy. Retrieved 20 December 2024.
Bennett, Peter John (1983). Temple Organisation and Worship Among the Puṣṭimārgīya Vaiṣṇavas of Ujjain (PDF) (PhD thesis). University of London. p. 130-131.
Bhuteshananda, Swami (2001). "Spiritual Initiation Requires Preparation". Hinduism Today. Hawaii: Himalayan Academy Publications. Retrieved 20 December 2024.
Coward, Harold G.; Goa, David J. (2004). Mantra: hearing the divine in India and America. Columbia University Press. ISBN 978-0-231-12960-2.
Deepa, D. (2014). Temple Management in the Āgamas (PhD thesis). University of Madras. p. 132-134.
Dundas, Paul (2002). The Jains. Psychology Press. ISBN 978-0-415-26605-5.
Gallagher, Eugene V.; Ashcraft, W. Michael (2006). Introduction to new and alternative religions in America. Westport, Conn: Greenwood Press. p. 23. ISBN 0-275-98713-2.
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