Dīkṣā

vayo-hīnāj jñāna-hīnād vidyā-hīnāt tathaiva ca

vayo-hīnāj jñāna-hīnād vidyā-hīnāt tathaiva ca |
jāti-hīnād guror mantraṁ gṛhṇīyān na kadācana ||
aśāstrārthaṁ kṣataṁ mantraṁ ca gṛhṇīyāt kadācana |
mūrkhād āśrama-hīnāc ca pituḥ sannyāsinas tathā ||
rogiṇo vaṁśa-hīnāc ca bhāryā-hīnāt tathaiva ca |
mantra-kṣiptāt tathā mantraṁ na gṛhṇīyāt kadācana |
viṣṇu-mantraṁ na gṛhṇīyād viṣṇu-bhakti-vihīnataḥ |
na ca śaivān śāktāc ca gṛhṇīyād vaiṣṇavād dvijāt ||
(Brahma-vaivarta Purāṇa: Kṛṣṇa-janma-khaṇḍa, 83.42–45)

“One should never accept a mantra from someone of lesser age, lesser knowledge, lesser learning, or lesser caste. One should never accept a mantra that has a meaning contrary to śāstra or is diminished [i.e., not given in full form]. One should never accept a mantra from a fool, from one of lesser āśrama, from a father, from a sannyāsī, from a sickly person, from someone without a family [i.e., children], from someone without a wife, or someone who has disregarded the mantra [i.e., forgotten it or neglected to meditate on it each day]. One should not accept a Viṣṇu-mantra from someone devoid of bhakti to Viṣṇu, or from a Śaiva or Śākta. One should accept [a Viṣṇu-mantra] from a twice-born Vaiṣṇava.”

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īkṣate karmaṇā yena tad viṣṇoḥ paramaṁ padam

īkṣate karmaṇā yena tad viṣṇoḥ paramaṁ padam |
dyati saṁsāram akhilaṁ tena dīkṣeti bhaṇyate ||
(Praśna-saṁhitā: 16.18–19)

“Dīkṣā is described by [i.e., as] that rite by which the supreme abode of Viṣṇu is seen and the totality of transmigration (saṁsāra) is cut away.”

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yad dyati kleśa-karmādīn īkṣayaty akhilam padam

yad dyati kleśa-karmādīn īkṣayaty akhilam padam |
kṣapayitvā malaṁ sarvaṁ dadāti ca paraṁ padam |
dīkṣeti tena tattvajñair varṇayate veda-pāragaiḥ ||
(Lakṣmī Tantra: 41.5–6)

“Dīkṣā is described by those cognizant of essence (tattva) and adept in the Veda by [i.e., as] that which destroys all contamination, cuts away afflictions and karmas, causes perception of the entire abode [i.e., world], and bestows the supreme abode.”

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dhig janma nas trivṛd vidyāṁ dhig vrataṁ dhig bahujñatām

dhig janma nas trivṛd vidyāṁ dhig vrataṁ dhig bahujñatām |
dhik kulaṁ dhik kriyā-dākṣyaṁ vimukhā ye tv adhokṣaje ||
(Śrīmad Bhāgavatam: 10.23.39)
“Fie on the threefold birth, fie on the education, fie on the vow, fie on the great learnedness, fie on the family, and fie on the rites and expertise of we who are utterly averse to Adhokṣaja!”

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śrīmad-gopāla-mantro’yaṁ naiva kiñcid apekṣate

śrīmad-gopāla-mantro’yaṁ naiva kiñcid apekṣate |
hṛn-mātra-spṛk phalaty eva spṛṣṭo hi dahano yathā ||
(Hari-bhakti-vilāsa: 17.260)
“This divine Gopāla-mantra does not depend on anything [i.e., any saṁskāra, such as the upanayana, or other means of purification, preparation, etc. (DDT: kiñcit saṁskārādikaṁ)]. Upon touching just the heart, it certainly produces results just as fire does upon being touched.”

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dvijānām anupetānāṁ sva-karmādhyayanādiṣu

dvijānām anupetānāṁ sva-karmādhyayanādiṣu |
yathādhikāro nāstīha syāc copanayanād anu ||
tathātrādīkṣitānāṁ tu mantra-devārcanādiṣu |
nādhikāro’sty ataḥ kuryād ātmānaṁ śiva-saṁstutam ||
(Āgama-śāstra; cited in Hari-bhakti-vilāsa: 2.3–4)
“As the twice-born [i.e., those of the brāhmaṇa, kṣatriya, and vaiśya varṇas] who have not been invested with the sacred thread do not have eligibility (adhikāra) for their own rites [e.g., chanting the gāyatrī-mantra and conducting yajñas], study [of the Veda], and so forth, and can [have eligibility] in that regard [only] after the upanayana [-saṁskāra, i.e., only after investiture with the sacred thread, meaning, only after receiving the sāvitra-birth and thus actually becoming twice-born], so those without dīkṣā here [i.e., on the path of bhakti] do not have eligibility for [chanting] mantras, [performing] ritual worship of Deva [i.e., Śrī Bhagavān], and so forth. Therefore, one should make oneself truly praised by Śiva!”

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yan-nāmadheya-śravaṇānukīrtanād

yan-nāmadheya-śravaṇānukīrtanād
yat-prahvaṇād yat-smaraṇād api kvacit |
śvādo’pi sadyaḥ savanāya kalpate
kutaḥ punas te bhagavan nu darśanāt ||
(Śrīmad Bhāgavatam: 3.33.6)

“O Bhagavān by hearing and repeating whose name, by bowing down to whom, and by even occasionally remembering whom, even a dog-eater immediately becomes eligible for savana, what more occurs by [having] the sight of you?”

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yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ

yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ |
tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṝṇām ||
(Tattva-sāgara; cited in Hari-bhakti-vilāsa: 2.12; Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 5.455; Bhakti Sandarbha: 298)

“As by means of mercury bell metal acquires goldness [i.e., as an alchemical process involving mercury is believed to turn bell metal into gold], so by means of dīkṣā the twice-bornness of human beings arises.”

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jayati jayati kṛṣṇa-prema-bhaktir yad-aṅghriṁ

jayati jayati kṛṣṇa-prema-bhaktir yad-aṅghriṁ
nikhila-nigama-tattvaṁ gūḍham ājñāya muktiḥ |
bhajati śaraṇa-kāmā vaiṣṇavais tyajyamānā
japa-yajana-tapasya-nyāsa-niṣṭhāṁ vihāya ||
(Bṛhad Bhāgavatāmṛta: 1.1.8)

“Kṛṣṇa-prema-bhakti—
Whose foot
Mukti,
Being shunned by the Vaiṣṇavas
And [thus] desirous of shelter,
Worships
Having determined [it] to be the esoteric essence
Of all the Vedas
And utterly rejected perfection in japa, yajña, tapasya, and sannyāsa—
Triumphs!
Triumphs!”

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