Diksha

Diksha (Sanskrit: Ã Â¤Â¦Ã Â¥ÂÃ Â¤ÂÃ Â¥ÂÃ Â¤Â·Ã Â¤Â¾, IAST: dÃÂ«kÃ¡Â¹Â£ÃÂ) also spelled diksa, deeksha or deeksa in common usage, translated as "preparation or consecration for a religious ceremony", is giving of a mantra or an initiation by the guru (in GuruÃ¢ÂÂshishya tradition) of Indian religions such as Hinduism, Buddhism, and Jainism. Diksha is given in a one-to-one ceremony, and typically includes undertaking a serious spiritual discipline.

DÃÂ«kÃ¡Â¹Â£ÃÂ 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 sparÃÂa dÃÂ«kÃ¡Â¹Â£ÃÂ. The bestowing of divine grace through diksa is sometimes called ÃÂaktipÃÂta. Another type of dÃÂ«kÃ¡Â¹Â£ÃÂ, into a monastic order, involves a vow of celibacy, the renunciation of personal possessions, and the abandonment of worldly duties, including family ties. DÃÂ«kÃ¡Â¹Â£ÃÂ has the same meaning in Jainism. DÃÂ«kÃ¡Â¹Â£ÃÂ is also called Charitra or Mahanibhiskraman in Jainism.

In Hinduism, initiation takes the form of one of several rituals, depending on the individual and the tradition involved.

Vishnu Yamala (tantra) says: "The process that bestows divya jÃÂ±ÃÂnaÃ¡Â¹Â (transcendental, spiritual knowledge) and destroys sin (pÃÂpa), the seed of sin and ignorance, is called dÃÂ«kÃ¡Â¹Â£ÃÂ by the spiritual persons who have seen the Truth (desikais tattva-kovidaih)."

Etymology

The word is derived from the Sanskrit root dÃÂ ("to give") plus kÃ¡Â¹Â£i ("to destroy") or alternately from the verb root dÃÂ«kÃ¡Â¹Â£ ("to consecrate").

Shaivism

In Shaivism, dikÃ¡Â¹Â£ÃÂ (initiation) takes various forms. CÃÂkÃ¡Â¹Â£uÃ¡Â¹Â£ÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ involves the guru imparting energy through a spiritually charged gaze. SparÃ¡Â¹Â£a dÃÂ«kÃ¡Â¹Â£ÃÂ is given by placing the right hand on the initiate's head, while VÃÂcikÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ involves chanting the saÃ¡Â¹ÂhitÃÂmantra aloud, preceded by withdrawal of the guru's senses in meditation. MÃÂnasÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ is the mental equivalent of VÃÂcikÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ. ÃÂÃÂstrÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ occurs during the study of the scriptures. Yoga dÃÂ«kÃ¡Â¹Â£ÃÂ is bestowed when the disciple realizes ÃÂiva-tattva through yoga. HautrÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ is initiation through agnikÃÂrya (sacred fire ritual), which, when internal, is JÃÂ±ÃÂnavatÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ and when external, KriyÃÂvatÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ. KriyÃÂvatÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ is further divided: sabÃÂ«ja and nirbÃÂ«ja, with nirbÃÂ«ja having subcategories of sadyo nirvÃÂÃ¡Â¹Âada and dehapÃÂtÃÂnte nirvÃÂÃ¡Â¹Âada, and sabÃÂ«ja into loka dharminÃÂ« and ÃÂiva dharmini, with loka dharminÃÂ« further divided into nirÃÂdhikÃÂra and sÃÂdhikÃÂra.

Tantra

Tantra mentions five types of dÃÂ«kÃ¡Â¹Â£ÃÂ: 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 refers to initiation performed in the mind.

The Bengali saint Anandamayi Ma often gave sparÃÂa dÃÂ«kÃ¡Â¹Â£ÃÂ (divine touch) or dÃ¡Â¹Âk dÃÂ«kÃ¡Â¹Â£ÃÂ(through her look), through which she bestowed ÃÂaktipÃÂta (divine grace).

Shakta

DÃÂ«kÃ¡Â¹Â£ÃÂ for Shaktas is described in various texts such as ÃÂÃÂradÃÂtilaka Tantra (chapters 3Ã¢ÂÂ5), PrapaÃÂ±casÃÂra Tantra (chapters 5Ã¢ÂÂ6), and ÃÂrÃÂ«tattva-CintÃÂmaÃ¡Â¹Âi (chapters 2Ã¢ÂÂ5). These works describe four types of diksha rituals: KriyÃÂvatÃÂ«, VarÃ¡Â¹ÂamayÃÂ«, KalÃÂvatÃÂ«, and VedhamayÃÂ«.

KriyÃÂvatÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ 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 pÃÂ«rÃ¡Â¹ÂÃÂhuti and recites the mÃÂ«lamantra.
VarÃ¡Â¹ÂamayÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ involves the guru putting the letters (varÃ¡Â¹Âa) 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 varÃ¡Â¹Âa back into the disciple completing the dÃÂ«kÃ¡Â¹Â£ÃÂ.
KalÃÂvatÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ involves the guru uniting the 5 kalÃÂ (which are the powers of the bhÃÂ«ta), namely nivÃ¡Â¹Âtti, pratiÃ¡Â¹Â£Ã¡Â¹ÂhÃÂ, vidyÃÂ, ÃÂÃÂnti, and ÃÂÃÂntyatÃÂ«ta, with the appropriate parts of the disciples body.
VedhamayÃÂ« dÃÂ«kÃ¡Â¹Â£ÃÂ 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 ÃÂakti is penetrated into the Paramatma along with the self of the disciple, resulting in the disciple gaining knowledge and becoming Shiva.

Ramakrishna Mission

The Ramakrishna Mission, originating from Ramakrishna and Swami Vivekananda, gives its initiation through mantra-dÃÂ«kÃ¡Â¹Â£ÃÂ. The initiate is expected to be knowledgeable about the sect, its practices and its history. To accomplish that, the initiate is made to read 4 books (namely Sri Ramakrishna Ã¢ÂÂ Life and Teachings, Sri Sarada Devi Ã¢ÂÂ Life and Teachings, Swami Vivekananda Ã¢ÂÂ His Life and Legacy, and The Gospel of Sri Ramakrishna) that encompass these aspects. If the initiate is deemed worthy, then the leader of the mission gives mantra-dÃÂ«kÃ¡Â¹Â£ÃÂ using the Ramakrishna Mantra, resulting in the initiate leading the life of a renunciant.

Vaishnav

Pushtimarga

The Pushtimarga Sampradaya initiates its devotees through a two-step process. The first part, known as ÃÂaraÃ¡Â¹Âa mantropadeÃÂa, is administered in infancy or at a later age if requested. A descendant guru of Vallabhacharya has the initiate repeat the aÃ¡Â¹Â£Ã¡Â¹ÂÃÂkÃ¡Â¹Â£ara mantra 3 times, and is given a kaÃ¡Â¹ÂÃ¡Â¹ÂhÃÂ«. The second part, known as Brahma-sambandha, takes place before marriage or once the initiate is considered mature enough to grasp its significance. The guru administers the brahma-sambandha mantra, completing the initiation.

Gaudiya

For members of ISKCON (part of the Gaudiya Vaishnava tradition) the first dÃÂ«kÃ¡Â¹Â£ÃÂ, or harinÃÂma-dÃÂ«kÃ¡Â¹Â£ÃÂ initiation, is performed as part of a fire sacrifice where grains, fruit, and ghee are offered into the sacred fire.

Swaminarayana

DÃÂ«kÃ¡Â¹Â£ÃÂ 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.

Jainism

To join the Jain ascetic community, novices initially undergo a 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: ÃÂvetÃÂmbaras receive robes, an alms bowl, a whisk, a staff, and sometimes a mouth-shield (in the case of SthÃÂnakvÃÂsÃÂ« and TerÃÂpanthÃÂ« 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 MahÃÂvÃÂ«ra (for Digambaras) or his disciple Sudharman (for ÃÂvetÃÂmbaras) and are guided by senior ascetics who oversee their conduct and scriptural learning.

Other living examples

Other living traditions and sects approach dÃÂ«kÃ¡Â¹Â£ÃÂ 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."
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.