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John Woodroffe: Introduction to Tantra Śāstra
Abhiṣeka
Abhiṣeka1 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 śiṣya 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, pūrṇābhiṣeka is given in the stage beyond dakṣinācāra, when the disciple has qualified himself by puraścarāṇa 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-dīksābhiṣeka, in which it is said the great Vaśiṣṭha became involved, and in which the Ṛṣi Viśvāmitra acquired brahmajñānā and so became a Brāhmaṇa. The sacred thread is now worn round the neck like a garland. The śiṣya, then undergoing various ordeals (parikṣā), receives sāmrājyābhiṣeka and mahāsāmrājyābhiṣeka, and at length arrives at the most difficult of all stages introduced by yoga-dīkṣābhiṣeka. In the previous stages the sadhaka has performed the pañcān ̣ga-puraścarana, and with the assistance of his guru (with whom he must constantly reside, and whose instructions he must receive direct), he does the pañcanga-yoga—that is, the last five limbs of the aṣṭanga. He is thereafter qualified for pūrṇa-dikṣābhisekā, sometimes called virāja-grahaṇābhiseka. 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.
Footnotes
1. Sprinkling, anointing, inaugurating, consecration as of a king or disciple.
2. Of the śāktābhiṣeka two forms are also mentioned—rājā and yogi (see Prāṇatoṣini. 254; Vāmakeśvara Tantrā, chap. 1; Niruttara-Tantra, (chap. vii). As to what follows, see Tantrarahasya, cited post.
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