Elements of Hindu Iconography v2.c15.25

v2.c15.25

The second kind of *dīkshā* is called the *Viśēsha dīkshā* and is conferred upon those to whom the grace of Śakti comes more rapidly than in the previous case. In all its details, it is similar to the *dīkshā* ceremony already described; but the *guru* in this case is supposed to join the soul of the *śishya* from the *Māya-garbha* to *Śakti-garbha*, and is made to contemplate in his mind on the external union of Vāgīśvarī with Vāgīśvara. After this the *guru* teaches his disciple the *samayā-chāras* or the creeds of his faith. They are: abstinence from reviling Śiva, Śivaśāstras, Śivāgni, and the *guru*, from crossing even the shadow of these and from eating oneself or presenting to others for eating the food offered to Śiva: doing *pūjā* to Śivāgni and to the *guru* to the end of one's life and so on. He who has received the *viśēshadīkshā* would attain after death the Īśvara-pada; he is known during his lifetime as *putraka*. These are enjoined to observe the ceremonies and duties prescribed in the *charyā* and the *kriyāpādas* of the *āgamas*. The conduct and duties of the life of the *Samayī* are called the *dāsamārga*. From these descriptions of the *samayis* and *putrakas*, it appears to be clear that those who collect flowers and knit them into garlands for the temple services, that is, people of the class of *Paṇḍārams* etc., are to be considered as Samayis or Tādars (Dāsas), while those that go by the distinct appellation of Piḷḷais or Piḷḷaimārs, as putrakās.