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The ill effects of reciting mantras picked from books is described in various
scriptures. He accrues great sin that cannot be cleared even in a million births.
kalpe dR^iShTvA tu mantraM vai yo gr^ihNAti narAdhamaH |
manvantarasahasreShu niShkR^itirnaiva vidyate || [Kadi Mata]
pustake likhitAnmantrAnAlokya prajapanti ye |
brahmahatyAsamaM teShAM pAtakaM parikIrtitam || [Badabanala Tantra]
This instruction is of special relevance in the current days where people pick
mantras from books or web pages and begin recitation. There are procedures
described in the Shastras to pick mantras from Tantras by choosing Devi/Mahadeva
as Guru but is only an Apaddharma. That cannot be considered as a universal rule.
Moreover, one who has studied the shAstras and has the necessary power of
discrimination alone can undertake such a practice. These days, when most ward off
the need for traditional learning and resort of crash courses or counter every
shAstra pramANa with hollow statements such Devi knows best! She wanted me to
recite the mantra and hence she made me find it, it becomes even more important
to understand the pre-conditions for mantra grahaNa. Devotion is an aspect of
upAsanA but not upAsanA itself. Moreover, pure devotion is not a commonality in
Kali Yuga. Also, adhikAra or qualification for upAsanA comes only through Diksha.
By indulging in such prohibited activities, instead of Siddhi, the aspirant will face
great harm.
pustake likhito mantro yena sundari japyate |
na tasya jayate siddhiH hanireva pade pade || [Brhad Badabanala Tantra]
Without Diksha, one is not eligible to perform Japa and Archana.
syAdvedAdhyayane shUdro nAdhikArI yathA bhavet |
tathaivAdIkShitasyApi nAdhikAraH kuleshwari || [Kularnava Tantra]
japo devArchanavidhiH kAryo dIkShAnvitairnaraiH || [Hamsa Maheshwara]
The deities do not accept Japa and Puja performed by a non-initiate. upAsanA
performed without Diksha is fruitless. A non-initiate is considered equal to an
animal.
adIkShitArchanaM devA na gR^ihNanti kadAchana |
karmAkhilaM vR^ithA yasmAt tasmAdadIkShitaH pashuH || [Rudra Yamala]
The futility of performing upAsanA i.e. Japa and pUjA without dIksha is described by
comparing such an act to sowing a seed in stone.
adIkShitA ye kurvanti japapUjAdikAH kriyAH |
na bhavettu phalaM teShAM shilAyAmuptabIjavat || [Yogini Tantra]
A sinner who exists on earth without dIkShA from Sadguru remains delusional and
suffers in hell after death. As dIkShA is the gateway to Atma jnana, without it, there
is no means for liberation for a jIva.
atha dIkShAvihIno yo vartate bhuvi pApabhuk |
mohAndhakAre narake garte patati duHkhitaH || [Dattatreya Yamala]
Some claim that worship offered with devotion is accepted by the Gods and try to
discredit the need for Diksha. This claim is refuted by the scriptures. Even if one
offers thousands of upachArAs to the Lord with devotion, this cannot result in
liberation. Only when upAsanA is done after Diksha from Sadguru, pAshaShTaka is
severed, malatraya is destroyed and jIva attains Shivatva.
upachArasahasraistu yojitAM bhaktisaMyutAm |
adIkShitA.archanAM devA na gR^ihNanti kadAchana || [Uddamareshwara Tantra]
Some indulge in worldly affairs with the thought, If Diksha has to happen, it will
happen automatically. I do not need to do anything. This claim is refuted again by
the shAstras. An aspirant should prepare himself for Diksha by sincerely performing
karmas ordained by manvAdi shAstras and by sincere prayers offered without the
contamination of desires to the lotus feet of Sri Paramba. Thus, by meritorious acts,
one should earn divine grace which eventually materializes as Diksha from Sadguru.
dIkShAhInasya deveshi pashoH kutsitajanmanaH |
papaugho.antikamAyAti puNyaM dUraM palayate |
tasmAdyatnena dIkShaiShA grAhyo kR^itibhiruttamA || [Rudra Yamala]
Some disregard tAntrikI dIkShA as being inferior to vaidikI dIkShA and consider the
same to be suitable for the demons. This ignorant claim is refuted both by the
multitude of pramANas describing Agama prAshastya in Kali Yuga and by the Lord in
Bhagavata.
VaidikastAntriko mishra iti me trividho makhaH |
trayANAmIpsitenaiva vidhinA mAm samarchayet || [Bhagavata Ekadasha Skandha]
However, not all Tantras are pramANas for those belonging to the first three varNas.
It is said that Lord Mahavishnu taught pAncharAtra, bhAgavata [not to be confused
with bhAgavata purANa] and vaikhAnasa were taught for the sake of those
brAhmaNas who had fallen from the path of Sanatana Dharma. It is only for such
that these paths were taught as a means to gradually ascend to the path of Sruti.
pAncharAtraM bhagavataM tantraM vaikhAnasAbhidham |
vedabhraShTAn samuddishya kamalApatiruktavAn || [Samba Purana]
Types of Diksha
Diksha is of four main types:
1.laukikI
2.vaidikI
3.tAntrikI
4.siddhAnta
Tantriki Diksha is further classified into seven main categories:
1.kriyAvatI: involving tattvAdhwa shodhana
2.varNamayI: involving mAtR^ikA nyAsa
3.kalAmayI: involving shiShya samskAra through 38 or 51 Kalas placed in Srshti,
Sthiti and Samhara kramas
4.sparshamayI: through touch
5.dR^ig: through sight
6.vAk: through mantropadesha
7.vedha: involving kuNDalini utthApana and ShaTchakra Shadgranthi bhedana
through shaktipAta
Also, Diksha can be classified into:
1.AnavI
2.ShAkteyI
3.ShAmbhavI
trividhA sA bhaveddIkShA prathamA AnavI parA |
shAkteyI shAmbhavI chAnyA sadyo muktividhAyinI || [Shadanvaya Maharatna]
ANavi is again of ten kinds:
1.smArtI
2.mAnasikI
3.yogI
4.chAkShuShI
5.sparshinI
6.vAchikI
7.mAntrikI
8.hautrI
9.shAstrI
10.AbhiShechikI
shAkteyI dIkShA involves jnAnavatI and other forms whereas shAmbhavI includes
vedha, mahAvedha etc.
Depending on the eligibility of the disciple, dIkSha is classified into six types:
1.samayA [has nothing to do with samayAchAra]
2.putrikA
3.sAdhikA
4.vedhikA
5.pUrNAchArya
6.Nirvana
Diksha: Dos and Donts
Diksha should not be obtained from the following:
1.Father
2.Maternal Grandfather
3.Younger Brother
4.One who has sought refuge under the enemy
piturmantraM na gR^ihNIyAt tathA mAtAmahasya cha |
sodarasya kaniShThasya vairipakShAshritasya cha || [Yogini Tantra]
Also, one should not initiate his own wife, son, daughter or brother.
na patnIM dIkShayedbhartA na pitA dIkShayetsutAm |
na putraM cha tathA bhrAtA bhrAtAram na cha dIkShayet || [Rudra Yamala]
There is an exception to this rule. If the husband has attained Mantra Siddhi, he can
initiate his wife, but not as a disciple but as his Shakti. But this exception is valid
only for Kaula and Vama Dikshas which are not suitable for the first three Varnas.
siddhamantro yadi patistadA patnIM cha dIkShayet |
shaktitvena varArohe na cha sA putrikA bhavet || [Siddha Yamala]
vIrANAM kaulikAnAM cha bhartA dIkShaNamAcharet || [Kaulikarnava Tantra]
Some scriptures permit the father initiating the eldest son.
nirbIjam cha piturmantraM shaive shAkte na duShyati || [Matsya Sukta]
nijakulatilakAya jyeShThaputraya dadyAt || [Tara Tantra]
manurvimR^ishya dAtavyo jyeShThaputrAya dhImate || [Sri Krama]
A Guru and Shishya should both not have the same name. This can be interpreted
to mean either the vyavahAra nAma or the dIkShA nAma.
swanAmnA na guruH kAryo bhAryAM cha mAtR^inAmikAm || [Varahi Tantra]
If, one is initiated in any of the above prohibited ways, he should give up the mantra
in the cows ear, undergo prAyashchitta and and get re-initiated from a qualified
Guru. The appropriate prAyashchitta should be learnt from ones Kula Guru. The
general prAyashchitta here is recitation of 10000, 20000 and 40000 sAvitrI for the
first three
varNas [dashasAhasrajApena sarvakalmaShanAshinI]. The fourth varNa is not
discussed here as an aspirant belonging to the last varNa should necessarily obtain
an initiation from one of the other three varNas.
prAyashchittaM tataH kR^itvA punardIkShAM samAcharet | [Ganesha Vimarshini]
Obtaining dIkShA from a brahmachAri is good. Diksha obtained from a householder
is better, that from a Sanyasi better and Diksha from an ativarNAshrami [avadhUta]
the Best.
uttamaH pa~nchadhA prokto gururbrahmasuvedibhiH |
brahmachArI gR^ihasthashcha vAnaprasthashcha bhikShukaH |
ativarNAshramI cheti kramashreShThA vichakShaNAH || [Suta Samhita]
Also, mantra obtained in a dream or through a lady can be accepted only after
performing mantra samskAra due to the lack of sAkShAdAchAryatva in the case of a
lady.
swapnalabdhaM striyA dattaM samskAreNaiva shuddhyati || [Yogini Tantra]
The lack of Acharyatva for strI/shUdra is described thus:
shUdrANAm cha tathA strINAM na gurutvaM kadAchana |
yogyamAdyaM guruM tyaktvA shiShyaH kShudrakriyAvidam |
guruM samAshrayedanyaM yaH prayAti sa durgatim || [Jayadratha Yamala]
Diksha obtained from a person belonging to the fourth varNa results in both the
Guru and the Shishya attaining the hell.
shUdraH shUdramukhAcChrutvA vidyAM vA mantramuttamam |
gR^ihItvA narakaM yAti duHkhaM prApnoti nityashaH || [Tantraraja Tantra]
But in the case of Shakti Mantras alone, Diksha can be obtained from a lady, who
has attained Mantra Siddhi, is not a widow and devoted to Guru. The Ban on
Gurutva for a lady described in Yogini Tantra should be interpreted as applicable to a
widow, one with a loose character or one without mantra siddhi.
sadhvI chaiva sadAchArA gurubhaktA jitendriyA |
sarvamantrArthatattvaj~nA sushIlA pUjane ratA ||
guruyogyA bhavetsApi vidhavA parivarjitA |
If ones own mother fits into such a category, dIkshA obtained from her is
considered to be several times greater than that obtained from others.
striyo dIkShA shubhA proktA mAtushchAShTaguNA smR^itA || [Bhairavi Tantra]
it should however be remembered that even in the case of a qualified Stri Guru, the
mantra needs to undergo samskAra without which Siddhi will not be obtained.
Also, a Guru should initiate a lady only after her husband [in the case of a married
lady], father [in the case of a kanyA] and son [in the case of a widow] are in
agreement.
vidhavAyAH sutAdeshAt kanyAyAH piturAj~nayA |
nAdhikAraH swato nAryA bhAryAyA bharturAj~nayA || [Kularnava Tantra]
There is a general exception however. If the Guru has obtained the Siddhi of the
mantra, he can initiate a disciple without the need for these rules.
siddhamantre guruH sarvamayogyaM yogyatAm nayet || [Shakti Yamala]
But what is this Siddhi we are talking about? Here Siddhi means realization of the
Self or Atman and not simply Siddhi of a mantra or attainment of powers.
sarvatra vyatiriktaM tu AtmAnaM vetti yo dwijaH |
sarvalakShaNahIno.api sa gurunAtra saMshayaH || [Dakshinamurti Samhita]
The Shastras describe the Guru and Shishya Lakshana-s to the minutest of details
and also the need for the Guru and Shishya to test each other. Having chosen ones
Guru after careful examination, if one gives up Swaguru or the iShTa mantra, such
an aspirant welcomes poverty and untimely death. After death, he attains the hell
called
raurava.
gurutyAgAdbhavenmR^ityuH mantratyAgAddaridratA |
gurumantraparityAgAdrauravaM narakaM vrajet || [Bhairavi Tantra]
However, if one realizes that his Guru is unqualified, sinner or incapable of
imparting the desired knowledge, such a Guru can be discarded. However. Very
careful consideration is necessary here as the disciple would need to have the
required maturity to judge the Guru.
gR^ihItamantrastyaktavyo gurushcheddoShasaMyutaH |
mahApAtakayukto vA punashcheddevanindakaH || [Varahi Tantra]
j~nAnahIno gurustyAjyo mithyAvAdI viDambakaH || [Rudra Yamala]
anabhijnaM guruM prApya saMshayAcChedakArakam |
shiShyo gurvantaraM gatvA taddoShairnA.anulipyate || [Kularnava Tantra]
Also, those belonging to sankIrNa Varnas [mixed castes] are not eligible for Diksha.
Only those belonging to one of the four varNas are eligible for Diksha. Those outside
this realm are not considered eligible for Diksha.
brAhmaNA kShatriyA vaishyA shUdrA ye shuchayo.amalAH |
teShAM mantraH pradeyA vai na tu samkIrNavarNinAm || [Bhavishyottara Purana]
This exception is peculiar only to dakShiNA kAlI and not other forms like kAmakalA
kAlI or guhya kAlI. Also, the modification of dakShiNA kAli, called the siddhi kAlI,
does not fall under this category due to the presence of praNava.
For women and shUdras, mantras culminating with namaH are specially favorable.
strIshUdrANAmayaM mantro namo.atashcha sukhAvahaH || [Kularnava Tantra]
Though some tantras claim that till a Shudra while within the Bhairavi Chakra, is
equal to a Brahmana, this pramANa is not acceptable to first three varNas who do
not recognize Tantras that prescribe parastrI gamana etc. [chatuHShaShTyA tantraiH
sakalamatisandhAya bhuvanam].
pravR^itte bhairavIchakre sarve varNA dwijAtayaH |
nivR^itte bhairavIchakre sarve varNA pR^ithak pR^ithak || [Sammohana Tantra]
The following mantras should be given only to disciples belonging to the first three
varNas:
aghoro dakShiNAmUrtiH umAmAheshwaro manuH |
hayagrIvo varAhashcha lakShmInArAyaNastathA ||
praNavAdyAshchaturvarNA vahnermantrAstathA raveH |
praNavAdyo gaNapatiH haridrAgaNanayakaH ||
saurAShTAkSharamantrashcha tathA rAmaShaDakSharaH |
mantrarAjo dhruvAdishcha praNavo vaidiko manuh ||
varNatrayAya dAtavyA ete shUdrAya no budhaiH ||
The following mantras should be given only to the first two varNas:
sudarshanaH pAshupata AgneyAstraM nR^ikesarI |
varNadwayAya dAtavyA nAnyavarNe kadAchana ||
The following mantras can be given to all the four varNas:
ChinnamastA cha mAta~NgI tripurA kAlikA shivaH |
laghushyAmA kalarAtriH gopAlo janakIpatiH ||
ugratArA bhairavashcha deyA varNachatuShTaye ||
Bhairava here refers to Vatuka and the group of astra bhairavas [Siddha, Vijaya,
Krodha, Kapala, Anga, Damara etc.]. This list does not include swarNAkarShaNa
bhairava, swacChanda bhairava, AkAsha bhairava, mahAmanthAna bhairava or the
UrdhwAmnAya nava bhairavas.
Siddhadi Shodhana
As a general rule, though there are many ways of examining the suitability of a
mantra for upAsanA, it is sufficient if one examines the tArA, rAshi and nAma
chakras, provided the mantra is received from the Guru directly.