Early History of the Vaishnava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c10.s1.20

c10.s1.20

The Śāradā-tilaka enjoins four forms of initiation, namely, Kriyāvatī, Kalātmā, Varṇamayi and Vedhamayi. Of these Gopāla Bhaṭṭa is now concerned with the form called Kriyāvatī. For the purpose of this ceremony a Maṇḍapa, measuring seven cubits and having an altar (Vedikā) in it, is to be built. It must have eight flag-staffs with flags in eight directions, four doors, four portals (Toraṇa) consisting of Kṣīra-plants like Plakṣa; and it should be encircled by a thricely corded string of Kuśa-grass. On the north of this Maṇḍapa a square pit (Kuṇḍa) with three enclosures or girdles (Mekhalā), one marking line called neck (Kaṇṭha) and a cavity or Yoni, is to be dug. The measurements of the depth of the pit and of its Kaṇṭha and Yoni, as well as their position in relation to each other, are also given. But the size of the pit or Kuṇḍa should vary according to the Maṇḍapa, the directions of the Śāstras are to be strictly followed to avoid calamity. The Maṇḍapa is then to be sprinkled with Pañcagavya (milk, sour milk, butter, cow-dung and urine of the cow) and with fragrant water. On the altar of Vedikā of the Maṇḍapa is to be drawn a Dīkṣā-maṇḍala, consisting of the figure of an eight-petalled lotus bounded by three circles, twelve Rāśis (zodiacal signs), a four-footed seat (Pīṭha), four paths and doors embellished with Sobhā, Upaśobhā and Koṇa. After performing his morning duties, the Guru should place the conchshell (Śaṅkha) and things necessary for the ceremony in their proper places as described below. Then the Guru should worship his own Guru and Gaṇeśa, as well as the Pīṭha itself. He should then place Kuśa-grass and Śāli rice on the figured lotus, the ten Kalās of the fire¹ (symbolised by the letters beginning from y and ending with kṣ) on the Kuśa with appropriate Mantras, and the Kumbha or consecrated pitcher as directed. The twelve Kalās of the sun² (symbolised by the letters k to ṭh and the letters bh to ḍ in the reverse order) are then to be placed on the pitcher with certain incantations, and the pitcher worshipped. Then white flowers with sugar, rice, gold, gems and Kuśa-grass should be thrown into it. Filling it with holy water from some holy place, the sixteen Kalās of the moon³ (symbolised by the fourteen vowels, the Anusvāra and the Visarga) are to be placed and worshipped in the water. Mystic operations of the same nature are also to be performed in placing the conch-shell (Śaṅkha-sthāpana). Some water, mixed with eight kinds of perfume favoured by the deity, is to be taken into the conch-shell and poured into the pitcher, its mouth being then closed with a flat lid (Śarāva) and covered with flowers, twigs of the mango-tree and two pieces of cloth. The Bhagavat is then to be worshipped in the picher with various kinds of Nyāsas,⁴ with the exception of Karaṇa-nyāsa and Pīṭha-nyāsa. The Dīkṣā-homa (sacrifice or oblation appropriate to the Dīkṣā) is then to be performed 1,008 times in the Kuṇḍa after placing in it fire which is also worshipped elaborately in the Tāntric fashion. Details of this worship and a list of things necessary for such Homa, as well as quantities required, are also given. The preceptor should then allow the disciple, who has fasted and taken the vow, into the Maṇḍala, and performing the Mātṛkā-nyāsa on his body, give him instructions regarding this Nyāsa. The Guru will then contemplate the deity in the pitcher, perform 1,008 Japas, and after eating something will lie down to sleep. The Śiṣya also, contemplating his Guru and doing the Japas, should lie down by the side of his Guru on a piece of deer-skin placed on Kuśa-grass. All these are preliminaries to be performed on the day preceding that fixed for the actual Dīkṣā.