Guru-Diksha Initiation - I

 What is purpose of the guru? To give initiation. Initiation is nothing but Kripa (कृपा) or grace of the lord. True grace even if weak, takes one to the ultimate goal in due time. The grace through which one does not get the right to arrive at the ultimate goal is NO Grace at all. If the grace is very strong it leads it feels ABSOLUTE or Nirpeksh (निर्पेक्ष), but if grace is of less intensity then it feels RELATIVE or Sapeksh (सापेक्ष). What is kripa, it is nothing but anugrh shakti of the Lord. Since God does not discrimate so it should fall on all equally. If it does that then why is their difference on different people. To answer this it is said that the grace falls equally but purity of recepient is the other factor. Purer the person more grace will be attracted.

Those who consider it as Sapeksh (सापेक्ष) for them sometime karm beocmes important, some time renunciation occurs or some time specific time also means important for them. Then question arises why it is strong in some jeevas and weak in others. Actually Bhagwat grace (भगवत कृपा) is equally raining every where. It all depends on the jeeva who is experiencing it. If he is pure, it will act strongly on him and if he is impure it will have lesser effect on him. Though both will direct him towards the same goal.

If a person after shakti pat is involved in the world it can be named as Apar Shaktipat (अपर शक्तिपात) but if it turns him in towards absolute truth, it can named as Par Shaktipat (पर शक्तिपात).

1. Bhavatmak Karya (भावात्मक कार्य); To make the disciple conscious and 2. Prabhavtamak Karya (प्रभावात्मक कार्य); To purify him.

This is done through Diksha or initiation, whose purpose is to 1. Remove the wordlly mayic snares/ Paash (पाश); 2. Join with Shiv.

To remove the slightest of the sanskaras of the disciple is the duty of the guru. 

What are the snares or Paash (पाश)? For this we have to understand the duality of vachak-vachya or Grahak-Grahya bhav. In both these bhavas there are three levels each as follows.

     

In this Varna is Non-Dual, Mantra is Dual-Non-dual and Pad is dual. Thus moving from subtlest Varna (वर्ण) to gross Pad (पद) we move from Non-Dual to complete Dual state. Same happens in the Vachya side too. Kala (कला) only transforms into Tattva (तत्त्व) and Bhuvan (भुवन) as it moves towards more and more grossness. 

We can say that all the three states are present in all the six attributes. Hence one Atma takes all the six forms from  A (अ) to Ha (ह). Due to maya shakti one forgets all the knowledge and atma though complete acts as incomplete. Because of the effect of Matrika shaktis (मातृका शक्ति), atma is affected by various bhavas and starts experiencing Aham (अहं) of Ego in physical body. To remove this state only Diksha (दीक्षा) or initiation is needed.

This diksha can be of three types:

   1. Samayai Diksha (समयी दीक्षा):

This is meant for ordinary people. Guru places his hand over the head of the disciple in blessing. Due to this saplings of mayic snares in the disciple are burnt. It is weakest for of Shaktipat. Disciples indulges in Guruseva and poojan od divinities.

   2. Vishesh Dikha (विषेश दीक्षा):

In this case power of Shaktipat is a little stronger. Thus Karma sanskars not oly ripen but one is directed towards their eradiction. Disciple gets mantra and indulges in Isht poojan.This is called second birth and disciple is called Putrak (पुत्रक).

   3. Nirvaan Diksha (निर्वाण दीक्षा): 

When Shakti pat is more stronger then Nirvan dikha takes palce. In this shikha is also removed. Pashutva is removed and Shivatva is established in the disciple.