The Shishya's Samskara

Upamanyu said

An auspicious day and a pure spot free of many faults must be chosen, and the place first cleaned by the rules. In the proper way the ground is tested for smell, colour and taste. A pavilion is built there following what the sacred texts on crafts say, with an altar in the middle. Starting from Ishana's direction, eight pits are dug in order in the eight directions, with the chief pit in the west. Or only a single beautiful main pit may be dug in the west. The place is decorated with many canopies, banners and garlands. A mandala with auspicious marks is drawn in the middle of the altar. Its powder should be red, made of gold, so that it is fit for invoking Ishvara. If riches are lacking, shali and nivara rice can be crushed and mixed with vermilion. The mandala may be one hand or two hands in length, white or red. The pericarp of the lotus must be one hand or eight fingers long, the filaments half that, and the remaining space filled with eight petals. If the lotus is two hands long, the filaments are double. Another beautiful, excellent diagram is drawn north-east of the first mandala, one hand long or half that. Vrihi and other rice, sesame and flowers are sprinkled on it and all covered with kusha grass. A pot with all the auspicious marks is prepared, of gold, silver, copper or clay, filled with fragrances, flowers, unbroken rice, kusha and durva grass. Two new cloths are tied around its neck with white thread. It is filled with sanctified water, durva grass and other things and covered. The pot, another pot of water, a conch and a wheel are placed. Except for the thread, all these can be replaced with lotus petals. The seat of the universal destroyer is pictured on the northern petal of the lotus, with the water pot mixed with sandalwood paste placed before it. As in earlier cases, the other pot is sanctified with mantras and placed east of the mandala. Then, following the norms, Isha's great worship is done. This can also be done on the shore of an ocean, a river bank, a cow pen, a mountain, a home or any other beautiful spot. Everything is done as indicated before, except building the pavilion.

Having made the mandala and the level ground for the fire, the guru with a pleasant face enters the chamber of worship. Everything auspicious is invoked and Mahesha's great worship is done in the centre of the mandala. Shiva is invoked again and worshipped in Shiva's pot. Facing west, the guru meditates on Ishvara, protector of the sacrifice. The vessel of the universal destroyer is to the south, and Isha, lord of weapons, is worshipped in it. Skilled in mantras, he does nyasa of the mantras in the sanctified pot. He shows all the mudras and performs the sacrifice with mantras. The excellent instructor offers oblations into Shiva's fire. Around the main pit, other brahmanas offer oblations, recommended at half or a quarter of the number offered by the instructor in the main pit. Others devoted to study chant stotras or auspicious blessings, and others devoted to Shiva do japa in the proper way. By the norms, assistant priests worship, dance, sing, play instruments and do other auspicious acts. The instructor speaks auspicious blessings and worships Shankara again. He prays to the divinity, wishing the disciple to be shown favour: "Divinity, lord of the gods, please enter my body. Ocean of compassion, lord of the universe, show me compassion and free me." Having done this, the instructor receives the needed permission.

The disciple, who has eaten only havishya, is brought. He must have eaten once or fasted, bathed and done the morning rites. He does japa of Pranava and meditates on the divinity. The child is seated on a seat of darbha grass facing north, in front of the mandala at the western or southern door, raising his hands in salutation. The guru stands facing east. Showing mudras, he sprinkles his head with water from the sprinkling vessel. Chanting mantras, he strikes the disciple's eyes with a bunch of flowers and binds them with a new silk cloth. Then the guru brings the disciple into the mandala through the door. Having entered, he worships Shambhu, circles three times, and offers the lord flowers mixed with gold. Facing east or north, he then lies flat on the ground like a rod. As before, the instructor recites the basic astra mantra, sprinkles his head with water and removes the blindfold. Having seen the mandala again, he joins his hands and bows before the lord. The guru, Shiva's acharya, seats the disciple on a seat of darbha grass south of the mandala and on his left. He worships Mahadeva and puts his auspicious hand on the disciple's head, a hand full of Shiva's energy and knowledge. Chanting Shiva's mantras, the instructor does nyasa on the disciple's head and all over his body. The disciple lies prostrate before the instructor, who is Ishvara's form, and is then seated as before. By the norms he offers three oblations into Shiva's fire and touches the head with the tips of darbha grass. In this way his own knowledge enters him.

Bowing to Mahadeva, he does nadisandhana. The exit of prana is done by the paths in Shiva's sacred texts. Entering the disciple's body, he remembers and chants the mantras for water rites. With the main mantra for water rites he offers ten oblations, then with the supporting mantras three in order. For atonement the instructor then offers complete oblations, and, knowing the mantras, offers ten oblations again with the foundational mantra. Worshipping the lord of the gods again, he rinses his mouth properly. By the norms he then raises the disciple from his own jati. If born a vaishya, he is first raised to the status of a kshatriya and then a brahmana. If born a kshatriya, the instructor raises him to a brahmana. In either case the disciple is then raised to the status of Rudra. If born a brahmana, he is raised directly to Rudra. The instructor then sprinkles and strikes the child, treating the child's self as his own, and remembers Shiva's self. As said before, there is a wind that sparkles like a flame in the nadi. Using the mantra for rechaka the guru draws it out. When it has come out, he enters the disciple's nadi and through it his heart. Having entered, he remembers the consciousness, which is like a blue dot, shining and blazing with its own energy. Having grasped it, he uses the samhara mudra and, with the mantra for puraka, fills the nadi, making the two selves one. With kumbhaka and rechaka he takes it and places it in the disciple's heart. He touches him and gives him the sacred thread obtained from Shiva. Then he offers three oblations and a complete oblation.

The disciple sits on an excellent seat south of the divinity, covered with kusha grass and flowers, hands clasped, facing north. The guru himself should sit in svastikasana on an excellent seat facing east. With auspicious sounds he recites the great mantras. The instructor takes the pot filled with water and, meditating on Shiva, sprinkles the disciple's head. He wipes off the water, has him bathe and put on white garments. After rinsing his mouth and adorning himself, the disciple joins his hands and goes to the pavilion. As before, the guru seats him on a seat spread with darbha grass. Doing kara-nyasa, he worships the divinity in the mandala and meditates on the divinity in his mind. Speaking Shiva's name, he takes ash in his hands and smears the child. Then Shiva's acharya does all the rites connected with burning and flooding and the nyasa of the Matrikas. The instructor meditates on Shiva seated on the disciple's head, invokes Shiva there by the norms and worships him mentally. He joins his hands and prays: "Divinity, always remain here." Having said this he remembers Shambhu's radiant energy. Having worshipped Shiva, he receives Shiva's permission. Very softly he whispers Shiva's mantra, which is Shiva's own self, in the disciple's ear. The disciple joins his hands and listens with concentrated mind. Following Shiva's acharya, he slowly recites it. Skilled in mantras, the instructor teaches him about the Shakti in the mantra. He has him recite it comfortably and teaches auspicious blessings. He briefly explains the meaning of the mantra, the identity of the expression and the one expressed. He teaches him Ishvara's form and also the asanas of yoga.

With the guru's permission, in the presence of Shiva's fire and the guru, the disciple devoutly recites the words of diksha: "Better to give up my breath and better that my head be cut off than to eat without worshipping the three-eyed Bhagavan. As long as there is delusion and hardship, he is the one who will constantly give. Until then, full of devotion, I will worship the divinity." This is the pledge of a person who takes Shiva's path. Having gained the right, he stays under his guru's control and carries out his instructions. Then the guru does kara-nyasa and gathers ash with his own hands. He gives it to the disciple together with the main mantra and a rudraksha over which mantras have been recited. If possible he gives an image of the divinity, whose form is mysterious. He also gives everything needed for worship, oblations, japa, meditation and practice. Only with the instructor's permission, and not otherwise, the disciple with great respect accepts these from Shiva's acharya. Bowing his head, he devoutly receives everything from the acharya. He will keep them and worship Shambhu in his home or in a matha. After this the instructor teaches him the good conduct of Shiva's devotees, according to his devotion, faith and wisdom. He must bow his head and accept everything Shiva's acharya states, tells and describes, including the pledge. When the instructor's command is received, not from his own wish or another's instruction, he should understand, read and hear Shiva's agamas. The process of samskara and the pledge have been briefly described. For men, this is the supreme practice for reaching Shiva's city itself.