History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c92.252

v7.c92.252

The Mahānirvāṇa states (X. 201-202) that the guru for giving dīkṣā when the disciple is a Śākta, Śaiva, Vaiṣṇava, Saura or a Gāṇapatya, should be of the same sect, but a *kaula* is a good guru for every one. The Mahānirvāṇa (X. 112) provides that a person does not become a Kaula by merely drinking wine, but he becomes so only after *abhiṣeka* Then (in verses 113-193 of 10th ullāsa) the Mahānirvāṇa provides an elaborate procedure of complete *abhiṣeka* somewhat resembling Christian Baptism. There is first on the day previous to the day of abhiṣeka worship of Gaṇeśa, then of eight Śaktis (Brāhmī &c ), lokapālas and their weapons. Then the next day (i e the day of abhiṣeka) after a bath the neophyte donates sesame and gold for the removal of all sins and approaches a guru with the prayer to perform abhiṣeka Then the guru draws a *sarvatobhadra maṇḍala* on an altar, sanctifies the five *tattvas*, places an auspicious jar and fills it with wine or with holy water. The principal part consists in the guru's sprinkling with water the disciple to the accompaniment of 21 mantras (X. 160-180) invoking¹⁸²⁷ the gods Brahmā, Viṣṇu, Śiva, the Mātṛs, various Śaktis, the avatāras, the numerous forms of Devī, the dikpālas, the nine planets, nakṣatras, yogas, weekdays, *karanas*, seas, sacred rivers, nāgas, trees &c. Then the guru gives the disciple a new name ending in Ānandanātha, who honours the guru and other Kaulas present This ceremony may go on for 9, 7, 5, 3 nights or one night. Vide Tantrarājatantra II. 58-72, Jñānasiddhi (XVII) for similar procedure of abhiṣeka. Vide the Introduction to the Sekoddeśatīkā, a Buddhist Tāntrik work (in G. O. S.) edited by Mario E. Carelli, for its resemblance to the Christian rite of Baptism. The Ahirbudhnya-samhitā (chap 39) provides a procedure of *Mahābhiṣeka* as one remedy against all diseases, as one destroying all enemies and for the attainment of all desired objects.