ABHIṢ EKA1 is of eight kinds, and the forms of abhiṣeka
which follow the first at later stages, mark greater and
greater degrees of initiation. The first śāktābhiṣeka is
given on entrance into the path of sādhana. It is so called
because the guru then reveals to the śiṣ ya the preliminary
mysteries of śakti-tattva. By it the śiṣya is
cleansed of all sinful or evil śakti or proclivities and
acquires a wonderful new śakti.2 The next, pūrṇ ābhiṣ
eka is given in the stage beyond dakṣ inācāra, when the
disciple has qualified himself by puraścarāṇ a and other
practices to receive it. Here the real work of sādhana
begins. Āsana, yama, etc., strengthen the disciple’s
determination (pratijñā) to persevere along the higher
stages of sādhana. The third is the difficult stage commenced
by krama-dīksābhiṣ eka, in which it is said the
great Vaśiṣ ṭ ha became involved, and in which the Ṛṣi
Viśvāmitra acquired brahmajñānā and so became a
Brāhmaṇ a. The sacred thread is now worn round the
neck like a garland. The śiṣya, then undergoing various
ordeals (parikṣ ā), receives sāmrājyābhiṣ eka and mahāsāmrājyābhis
eka, and at length arrives at the most
difficult of all stages introduced by yoga-dīkṣ ābhiṣ eka.
In the previous stages the sadhaka has performed the
pañcānga-puraścarana, and with the assistance of his
1 Sprinkling, anointing, inaugurating, consecration as of a king or
disciple.
2 Of the śāktābhiṣ eka two forms are also mentioned—rājā and yogi (see
Prāṇ atoṣ ini. 254; Vāmakeśvara Tantrā, chap. 1; Niruttara-Tantra,
(chap. vii).
As to what follows, see Tantrarahasya, cited post.
guru (with whom he must constantly reside, and whose
instructions he must receive direct), he does the pañcan
̣ ga-yoga—that is, the last five limbs of the aṣṭanga.
He is thereafter qualified for pūrṇ a-dikṣ ābhisekā, sometimes
called virāja-grahaṇ ābhiseka. On the attainment
of perfection in this last grade, the sādhaka performs
his own funeral rites (śrāddha), makes pūrnāhuti with
his sacred thread and crown lock. The relation of guru
and Siṣya now ceases. From this point he ascends by
himself until he realizes the great saying, So’hām (“I am
He”). At this stage, which the Tantra calls jīvan-mukta
(liberated whilst yet living) he is called parama-haṃsa. |
