Elements of Hindu Iconography v2.c15.24

v2.c15.24

The one great peculiarity of all the *avaidik* Śaivas is their *dīkshā*. In performing this ceremony they need different shaped *kuṇḍas* or receptacles for fire and *maṇḍalas* or drawings, all of which are described in their works in great detail. They also invoke Śiva in *kumbhas* or vessels (filled with water), and perform different kinds of *hōmas* or fire offerings. It is their faith that he who has not received the Śaiva *dīkshā* does not attain *mōksha* or liberation. They believe that Śiva personally presents Himself before the disciple in the form of an *āchārya* for granting him *Śiva-dīkshā*. This *dīkshā* ceremony varies with the recipient. He who has renounced family life and is expectant of gaining *mōksha* by constantly adoring his *guru* is the fittest person for *dīkshā*. For attaining this state of mind he requires the divine grace of Śakti. The bestowal of this grace by Śakti on the aspirant for *dīkshā* is technically known as *Śakti-pātam*. The grace of Śakti is of four kinds, instantaneous, rapid, slow and very slow, and the *dīkshās* to be given differ with the modes, noted above, in which the grace of Śakti is received. To him who gets this grace very slowly, that kind of *dīkshā* called the *samayadīkshā* should be given. In this, the *guru* should invoke through *mantras* Śiva in his own person and perform several ceremonies; the *śishya*, with flowers in hand kept in the *añjali* pose, is taken out, blind-folded, so that he might not see sinners, round the *maṇḍapa* wherein is set up the *kumbha* or vessel in which is invoked Śiva, and after a certain number of rounds are gone through, his eyes are opened to light upon the *kumbha*, which he is asked to worship with the flowers in his hands. Before he begins the worship, the *guru*, considering his own right hand as *tejōrūpa* or the embodiment of enlightenment, and also as the hand of Śiva himself, and uttering the *mūla-mantra*, should place it on the head of his *śishya*. By this act of placing the hand which is the embodiment of enlightenment, first on the head, then over the whole body of the disciple the *pāśas*, bonds, the darkness of ignorance which enveloped him, are dispelled. After this ceremony the *guru* directs the *śishya* to throw the flowers which he holds in his hands on the *kumbha*. The disciple shall receive his *dīkshā-nāma* or the name bestowed on him on his initiation, according as the flowers fall on the top or on any one of the four cardinal directions round the *kumbha*, which correspond to the position of the Īśāna, Tatpurusha, etc., aspects of Śiva; the suffix, Śiva or Dēva, is to be added to the names according as the disciple is a Brāhmaṇa or a Kshatriya, and *gaṇa* if he is a Vaiśya or a Śūdra. Thus, if the flowers fall on the side of Īśāna, the disciple should be called Īśānaśiva if he is a Brāhmaṇa, Īśānadēva if a Kshatriya, and Īśānagaṇa if a Vaiśya or a Śūdra. If the disciple is a female, she should be called Īśāna or Īśāśiva-śakti, Īśadēvaśakti, Īśagaṇaśakti according as, she is of the Brāhmaṇa, Kshatriya, or, Vaiśya or Śūdra caste. Those that have undergone this *dīkshā* are known as Samayis and will attain Rudrapada. To these are prescribed the performance of duties contained in the *charyāpāda* of the *āgamas*. The description given above of the *Samaya-dīkshā* reads like a page from the ceremonials of the Freemasons of the present day; the claims of freemasonry to remote antiquity do not after all appear to be a pretension. It is perhaps an echo of a really ancient institution, like the ancient Āgamānta Śaivaism, that it is after all an Eastern institution engrafted upon Western soil.