Dīkṣā

avaiṣṇavopadiṣṭena mantreṇa nirayaṁ vrajet

avaiṣṇavopadiṣṭena mantreṇa nirayaṁ vrajet |
punaś ca vidhinā samyag grāhayed vaiṣṇavād guroḥ ||
(Nārada Pañcarātra; cited in Hari-bhakti-vilāsa: 4.366 and the Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 1.54; Bhakti Sandarbha: 207)

“One shall go to hell as a result of [receiving] a mantra imparted by a non-Vaiṣṇava. [If one has received a mantra from a non-Vaiṣṇava] Again and properly according to rule, one should occasion reception [of a mantra] from a Vaiṣṇava guru.”

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gṛhīta-viṣṇu-dīkṣāko viṣṇu-pūjā-paro naraḥ

gṛhīta-viṣṇu-dīkṣāko viṣṇu-pūjā-paro naraḥ |
vaiṣṇavo’bhihito’bhijñair itaro’smād avaiṣṇavaḥ ||
(Hari-bhakti-vilāsa: 1.55)

“A person who has accepted Viṣṇu-dīkṣā [i.e., initiation into a Viṣṇu-mantra] and engages in worship of Viṣṇu is known as a Vaiṣṇava by the wise. One other than him is a non-Vaiṣṇava.”

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evaṁ dīkṣāṁ cared yas tu puruṣo vīta-kalmaṣaḥ

evaṁ dīkṣāṁ cared yas tu puruṣo vīta-kalmaṣaḥ |
sa loke vartamāno’pi jīvan-mukta pramodate ||
uditākṛtir ānandaḥ sarvatra sama-darśakaḥ |
pūrṇāhantāmayī sākṣād bhaktiḥ syāt prema-lakṣaṇā ||
(Bṛhad Gautamīya Tantra; cited in Prīti Sandarbha: 32)

“A person freed from sin who shall abide by [the] dīkṣā [they have received] rejoices as a jīvan-mukta [i.e., as one who is liberated while living] even while present in the world, being endowed with a manifested form [i.e., a siddha-deha] and bliss, and seeing equally in regard to everything. Direct bhakti possessed of prema and constituted of complete ‘I’-ness [i.e., the ultimate form of self-identification] shall come about [in that person].”

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yo vakti nyāya-rahitam anyāyena śṛṇoti yaḥ

yo vakti nyāya-rahitam anyāyena śṛṇoti yaḥ |
tāv ubhau narakaṁ ghoraṁ vrajataḥ kālam akṣayam ||
(Nārada Pañcarātra; cited in Hari-bhakti-vilāsa: 1.101; Bhakti Sandarbha: 238)

“Both one who speaks devoid of rule [i.e., without adherence to śāstra] and one who listens devoid of rule [i.e., without adherence to śāstra] proceed to a dark hell for unlimited time.”

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labdhvā mantraṁ tu yo nityaṁ

atha dīkṣitasya pūjāyā nityatā |
labdhvā mantraṁ tu yo nityaṁ nārcayen mantra-devatām |
sarva-karmāphalaṁ tasyāniṣṭaṁ yacchati devatā ||
(Āgama-śāstra; cited Hari-bhakti-vilāsa: 3.3)

“Now, the necessity of pūjā for one who has [received] dīkṣā [is described]: All the activities of one who receives a mantra but does not daily worship the devatā of the mantra are fruitless, and the devatā imposes disadvantage upon him.”

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dīkṣā-kāle bhakta kare ātma-samarpaṇa

dīkṣā-kāle bhakta kare ātma-samarpaṇa |
sei-kāle kṛṣṇa tāre kare ātma-sama ||
sei deha kare tāra cid-ānandamaya |
aprākṛta-dehe tā̐ra caraṇa bhajaya ||
(Caitanya-caritāmṛta: 3.4.192–3)

“At the time of dīkṣā, a bhakta fully offers the self, and at that time Kṛṣṇa accepts them and makes the body [of the bhakta] spiritual and blissful. In that supramundane body, the bhakta [then] serves his [i.e., Kṛṣṇa’s] feet.”

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divyaṁ jñānaṁ yato dadyāt

divyaṁ jñānaṁ yato dadyāt kuryāt pāpasya saṁkṣayam |
tasmād dīkṣeti sā proktā deśikais tattva-kovidaiḥ ||
(Viṣṇu-yāmala; cited in Hari-bhakti-vilāsa: 2.9; Bhakti Sandarbha: 283)

“Therefore, that which shall grant divine knowledge and shall completely destroy sin is called dīkṣā by preceptors learned in the truth.”

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guru-pādāśrayas tasmāt

guru-pādāśrayas tasmāt kṛṣṇa-dīkṣādi-śikṣaṇam |
viśrambheṇa guroḥ sevā sādhu-vartmānuvartanam || …
trayāṁ pradhānam evoktaṁ guru-pādāśrayādikam |
(Bhakti-rasāmṛta-sindhu: 1.2.74, 83)

“(1) [Taking] Shelter at the feet of guru; (2) [receiving] instruction [from guru] beginning with Kṛṣṇa-mantra-dīkṣā; (3) serving guru with confidence; (4) following the path of the sādhus. … The three [practices] beginning with [taking] shelter at the feet of guru [amongst the sixty-four listed] are said to be principal.”

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