samskaras

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In CB Adi Khanda 15.8 it is mentioned,

"If one wants to worship Lord Visnu, then he must accept the five samskäras

related to initiation. Generally a twice-born undergoes ten kinds of samskäras.

Those who are lower than the twice-born undergo fifteen types of samskäras to

become Vaisnavas. Just as a brähmana is obliged to maintain a pure brähmana

thread, an initiated Vaisëava is obliged to maintain sikhä, brähmana thread,

tilaka, and mälä."

 

Please may I know what are the five samskaras related to initiation and if

possible then the ten kind for the twice-born, fifteen types etc.

 

 

[Guest guest]

At 12:22 PM 11/26/2003 +0530, Sacidevi dasi wrote:

>Please may I know what are the five samskaras related to initiation and if

>possible then the ten kind for the twice-born, fifteen types etc.

 

Panca Samskara: The Process of Initiation

 

By Bhaktivinoda Thakura

 

Translation by Shukavak dasa

ISKCON Journal, Vol.1, No.1, 1990. No copyright notice.

 

The following discourse is a translation of an article written in Bengali,

entitled Panca-samskara, by Thakura Bhaktivinoda. The article was

originally published in his journal, Sajjana Tosani (vol. 2/1) in 1885. I

have added portions, indicated by square brackets, from a supplementary

article of the same title also from Sajjana Tosani (vol. 4/1) published in

1892. I present this translation with the hope that it will encourage a

deeper understanding of the initiation process by both teacher and student

within our Vaisnava tradition. - Shukavak Das

 

The sastras explain that a person who receives panca-samskara can practice

two kinds of devotion (1) and gain permanent happiness in the eternal abode

of Sri Hari:

 

avapta-panca-samskaro labdhva-dvi-vidha-bhaktikah

saksat krtya harim tasya dhamni nityam pramodate (2)

 

Persons who read this instruction with faith will want to understand the

meaning of the expression panca-samskara. In order to help them, we will

first explain the conventional understanding of the term and then give its

deeper significance.

 

The smrti sastras explain panca-samskara in the following manner:

 

tapah pundram tatha nama mantro yagas ca pancamah

ami hi panca-samskarah paramaikanti-hetavah

 

"Tapa, pundra, nama, mantra, and yaga - these five items comprise

panca-samskara. They are the cause of intense devotion to Lord Hari." (3)

 

When a faithful person learns about panca-samskara, he approaches a

religious teacher and humbly requests him for initiation, or diksa. After

considering the student's sincerity, the teacher mercifully gives tapa and

pundra to the student in order to sanctify his body. Some religious groups

give tapa by marking the student's body in various places with the symbols

of Lord Vishnu's conch, disc, club and lotus using hot iron brands. Other

religious groups imprint the name of Hari with clay using a sandalwood

stamp. [in reference to tapa the smrti sastras further state:

 

hari-namaksarair gatram ankayet candanadina

sa loka-pavano bhutva tasya lokam avapnuyat (4)

 

"One who marks his body with the syllables of Hari's name using sandal

paste purifies the world and after death attains the kingdom of God."

 

In the Sri Sampradaya of Ramanuja tapa is given by branding the body with

the symbols of conch and disc, but Sri Chaitanyadeva has instructed that we

mark the body with Harinama using sandal paste etc. instead of brands. This

rule is a blessing for the souls of Kali-yuga.]

 

Pundra, or tilaka marks, are vertical lines drawn on the body. The sastras

interpret these vertical marks either as symbols representing the Temple of

Hari, or as His footprints. Accordingly each religious group has its own

prescription for pundra which is universally accepted within that

particular group. (5)

 

Nama or name is the third samskara. Mercifully the teacher utters the name

of Hari into the ear of the faithful student. This name is to be recited

daily by the student. [Receiving name means that one understands one's self

to be a servant of Hari. During initiation the teacher also gives a

personal name to the student which indicates devotion to Hari. In the Sri

Sampradaya of Ramanuja, names like Rama Krishna Dasa, Narayana Dasa,

Ramanuja Dasa etc. are given. In the Gaudiya Sampradaya names such as Sri

Govinda Dasa, Sri Nityananda Dasa, Sri Chaitanya Dasa etc. are used. Since

the time of Sriman Mahaprabhu names like Ratnabahu, Kavikarnapura,

Premanidhi etc. have been used. Subsequently even names such as

Bhagavatabhusana, Gitabhusana, Bhaktibhusana etc. are employed.]

 

The fourth samskara is mantra. Out of his mercy the teacher gives an 18

syllable mantra to his beloved student. [Mantra is the recitation of a

short prayer which corresponds to the particular deity one worships. In the

worship of Krishna an 18 syllable mantra is given.]

 

The fifth and final samskara is yaga or deity worship. Using the mantra

which he has received from his teacher, the student begins the worship of

salagrama sila or sri murti, the Deity of Vishnu. This is known as yaga. By

receiving panca-samskara, the five sacraments, a faithful person enters

into bhajana-kriya or the personal worship of God, which eventually leads

to pure love for Sri Hari.

 

When we analyze the stages that lead to love of God, we understand that

faith or sraddha is the first stage. Without sraddha, there is no way to

obtain love of God. From faith, one seeks saintly association which is

called sadhu-sanga. This leads to shelter at the feet of a spiritual

teacher. Thereafter, panca-samskara or initiation follows. Panca-samskara

gives rise to bhajana-kriya or the personal worship of God.

 

Bhajana-kriya leads to anartha-nivrtti, which is the stage where one clears

up unwanted things from his heart. After anartha-nivrtti one's faith can

develop and enters the stage called nistha or mature faith. From nistha,

taste or ruci develops. This leads to the stage of asakti or deep

attachment. From asakti spiritual emotions called bhava spring forth. This

eventually ripens into the stage called love of God, prema. Therefore,

everyone should seek shelter at the feet of a spiritual teacher and receive

panca-samskara, which is the source of bhajana. Without panca-samskara,

bhajana is not spontaneous. Instead, it is performed with difficulty.

 

Some people think that prema or love of God can be obtained without

panca-samskara. This is incorrect. The conditioned soul in this world has

become hostile to the Divine, and consequently his original spiritual

nature has become distorted. As a result he must sanctify himself before

that true spiritual nature can develop. And what is the means to attain

this pure state? The best way is through samskara or sanctification.

Without samskara how can his distorted nature be given up? If we see

someone whose nature is not distorted then we think that in a previous

birth, through the mercy of a spiritual teacher, he must have received

samskara, and on the strength of that samskara he has attained his true

spiritual nature wherein prema or love of God has arisen. Otherwise we

think that this person has been imperceptibly sanctified by the

inconceivable mercy of the Lord Himself. No matter how you look at it,

samskara is always there.

 

On the other hand, samskara is not necessary for liberated persons because

their nature is not distorted. Distortion of the soul's original spiritual

nature is the cause of his bondage in this world. For this reason, without

samskara the life of the conditioned soul is impure. Even if a person has

attained prema on account of previous samskara, still in his present life

he again receives samskara in order to set a proper example for the good of

all.

 

Samskaras exist in all religions and in all countries. The purer a

particular religion is, the more its samskaras are sacred and complete.

Although we have not had the opportunity to thoroughly study the samskaras

of all religions, we at least can say that the samskaras of the Aryan

religion appear to be of a higher order than the samskaras of other

religions. In particular, the samskaras of Vaisnava culture are the best

part of the Aryan religion. No other practise is as sacred and complete.

 

The question arises, "if the practise of samskara found in Vaisnava culture

is so good, then why are those who practise it still bound by distorted

natures?" The answer is that Vaisnava samskara is the best, but at the

present time (6) it is practised in name only. Both the spiritual teacher

and the student block their own spiritual advancement by being content with

the external aspects of samskara alone, as I've just described.

 

Today, the deeper significance of samskaras is not understood at all. When

the student submits himself to the teacher, the teacher gives

panca-samskara and then abandons him. What good can come from

panca-samskara of this type?

 

Externally the student looks good, but internally there is nothing. The

symbols of divine conch, disc and the name of Hari mark the body. The

tongue utters the name of Hari and worship of salagrama sila or sri murti

with mantra is performed, but the student is addicted to endless sinful

practises. At night, he takes intoxicants and practises debauchery!

 

Oh good teacher, how have you benefited your student? What is the

difference in him before and after diksa? In fact, he is worse. He is a

hypocrite. There is no remorse, "I am sinful. It is my fault. How can my

sin be given up?" These days no one thinks like this when they take shelter

of a spiritual teacher. Sinful activities are performed without the

slightest concern. What misfortune!!

 

Why is this? The reason is that the wrong kind of relationship exists

between teacher and student. The sastra gives rules to guide this

relationship, but they are not followed. The student who is burning in the

fire of material life, who analyses his predicament and concludes, "My

relationship with material nature is not permanent, therefore I must take

shelter of a spiritual teacher in order to obtain the feet of God" has

reached the stage of faith and is qualified to take shelter of a spiritual

teacher. The teacher should study the student for one year and observe his

atonement. This is called tapa.

 

During this examination period the student is encouraged to atone even more

and when the teacher is satisfied, he brands the student with the symbols

of conch and disc. These marks are permanent and they symbolize the purity

that the student must maintain for the rest of his life. This is tapa, the

faithful soul's first samskara. In English we define the word tapa as

"repentance, atonement, and the permanent impression of higher sentiment on

the soul." Tapa applies not only to the body, but also to the mind and the

soul. If it is only physical, in the form of branding or stamping, then

tapa has not actually taken place and religious practise becomes

hypocritical. At the present time this kind of hypocrisy has weakened

Vaisnava culture. Without tapa or inner repentance, the soul cannot live as

a Vaisnava. Without tapa, the whole process becomes useless. Without tapa

the heart remains impure. Therefore, good friends, seek atonement without

delay!

 

When the teacher sees that the student has received tapa properly (in other

words, genuine atonement has occurred), then out of his mercy, the teacher

gives him urdhva-pundra. What is urdhva-pundra? It is effulgence! It is

also known as urdhva-gati, the path of advancement. After receiving tapa

the student voluntarily accepts a suitable amount of renunciation from

worldly activities. This is the path of advancement. However, if the

student accepts no renunciation then his tapa or atonement is useless. So

much trouble! So much asceticism! So much renunciation of one's happiness!

So much work to control lust, anger and greed, but it is all useless labor

if one does not perform these austerities in order to obtain Vaikuntha, the

kingdom of God.

 

In other words, by taking shelter of Sat Cit Ananda Lord Hari, a soul

follows the path of advancement, urdhva-gati. The illumination of the soul,

the mind and the body is called urdhva-pundra. Aversion to material life

and attachment to the Supreme Lord is called tapa and pundra, and these two

ornaments are absolutely necessary for the conditioned soul.

 

Without urdhva-pundra the body is as good as dead. Realizing this we must

bathe in atonement. Without urdhva-pundra the mind drifts and becomes

attached to lowly sense objects and then wastes its time discussing the

lowest subjects. O repentant soul! Do not delay, mark the body, mind and

soul with urdhva-pundra and follow the path of advancement which leads to

the kingdom of God. Without urdhva-pundra the soul's real nature is

extinguished. Therefore adopt urdhva-pundra.

 

Seeing the beloved student shining with tapa and urdhva-pundra, the teacher

gladly gives nama, the holy name of God which awakens the soul's eternal

nature. The eternal nature of the soul is servitude to the Lord, and by

tasting the nectar of the Lord's holy name the soul is carried to the

supreme abode. Then he says, "I am Hari Dasa. I am not the enjoyer of this

world. Even Maya herself is eternally connected to Krishna and I must

utilize her in the service to Krishna." The eternal soul is then enchanted

by singing the name of Hari. By taking shelter in the nectar of the Lord's

holy name, the soul becomes aware of his own spiritual nature. Intelligent

men, always sing the name of Hari! Let the mind always remember the name of

Hari. May the soul always be adorned with the name of Hari.

 

Out of affection, teacher next gives a mantra that allows his student to

easily experience the nectar of the Lord's holy name. A mantra is a kind of

prayer that contains the name of God that is inflected grammatically in the

dative case. (7) The mantra also includes certain adjectives that qualify

the name of God and allows it to express a particular mood or taste. By

giving a mantra the teacher helps his student taste the holy name by

selecting a suitable 'flavor' for him. When we say "namah", obeisance to

Hari, we employ the 4th or the dative case ending. The dative case

expresses the proper relationship between the worshiper, the worshiped and

the worship that allows the taste of the holy name to be easily experienced.

 

There is no end to the happiness of a person who has received a mantra.

Those who analyze the meaning of the 18 syllable mantra, generally used in

the worship of Sri Krishna, know that it is a condensed sampling of the

taste available from the Lord. (8) The same also applies to the 24 syllable

gayatri and other mantras that are used to worship the Lord. (9) Those who

have not received a mantra can only speculate about the taste of the holy

name, but unfortunately most of their considerations are useless. Therefore

you must receive a mantra. Those who have received it consider it to be a

most important samskara.

 

There are those who are aware of these principles and yet are not firmly

fixed in the matter of worship because they have not received tapa, pundra,

nama, and mantra from a qualified teacher. Every subject has its rules and

regulations and those who reject the rules and regulations of worship often

experience difficulty. Therefore it is said:

 

sruti-smrti-puranadi-pancaratra-vidhim vina

atyantiki harer bhaktir utpatayaiva kalpate

 

"Devotional service of the Lord that ignores the authorized Vedic

literature like the Upanisads, Puranas and Narada-pancaratra is simply an

unnecessary disturbance in society." (10)

 

Therefore my friends! With logic and pure reasoning receive tapa, pundra,

nama and mantra from a qualified teacher. Not only will you become happy,

but by establishing this divine link with God you will benefit all the

people around you.

 

Out of love the teacher next explains the procedure of yaga or Deity

worship to his student. Without Deity worship the conditioned soul cannot

advance properly. Even though one has received tapa, pundra, nama, and

mantra the soul's material condition has not fully abated. Only when one

has pleased Lord Hari is the soul freed from this material world at the

time of death. Therefore, until the end of life, yaga is necessary even for

those who have received mantra. Even though one lives in this world without

attachment to matter, still there is danger from matter. Therefore, yaga,

or the path of Deity worship, is the proper way to deal with matter. Yaga

is the procedure of worshiping the Lord by employing all the physical and

mental faculties of seeing, touching, smelling, tasting, thinking,

discriminating and acting.

 

Utilizing each of these faculties in the worship of salagrama, for example,

is a good way to cultivate love of God. Service of Sri Vigraha, the Deity,

is called Vaisnava yaga. No matter what our situation, we must live in this

world by working. Therefore a person who has received mantra has the duty

to spend his life worshiping God with devotion following the rules of Deity

worship. By teaching yaga the compassionate teacher rescues his student

from the ocean of material existence.

 

Yaga is the fifth and final samskara. A person without yaga has no life and

he is forced to accept the results of his karma. Therefore, one should live

in this world as Vaisnava and engage in Deity worship. A detailed

explanation of the principles of Deity worship is offered in the book Sri

Chaitanya-siksamrta in the discussion under vaidhi-bhakti. (11)

 

I have now explained both the conventional understanding and the inner

significance of the expression panca-samskara. But still one question

arises. "Why do teachers not give this kind of instructions to their

students today?" The answer is that due to the degenerative effects of

time, man's understanding about the role of spiritual teacher has become

extremely corrupt. Today people take instruction from kula-gurus,

hereditary family teachers or similar such persons and therefore they are

unable to take shelter of a qualified teacher. It is said in the sastras

that the seriously inquisitive student must approach a spiritual teacher

who has attained shelter and faith in the Vedas and God, and surrender to Him.

 

tasmad gurum prapadyeta jijnasuh sreya uttamam

sabde pare ca nisnatam brahmany upasamasrayam (12)

 

When one surrenders in this way, the material ocean diminishes to the size

of a calf's hoofprint. However, if that surrenders is in name only, then it

is pointless. At the present time most people do not want the shelter of a

genuine teacher because very few want to solve the problems of life.

However, it is the responsibility of the living soul in this world to

search for a teacher and solve these problems. The Lord reveals Himself to

the serious student in the form of a teacher who can rescue him. It is good

to have a strong desire for a teacher, but it is wrong to accept just any

person simply to satisfy one's desires. A genuine teacher will come to one

who is sincerely searching, but before the student accepts that teacher he

should also examine him for one year. Without examination the teacher -

student relationship is only a disturbance.

 

After close study we conclude that without proper acceptance of

panca-samskara the conditioned soul cannot develop intense devotion to Sri

Hari. Therefore panca-samskara is extremely necessary.

 

Reference

 

(1) Devotion is of two kinds, namely vidhi-bhakti, devotional service

performed according to rules and regulations and raganuga-bhakti,

devotional service performed by following the moods of Krishna's Vrindavan

associates.

 

(2) Prameya Ratnavali

(by Baladeva Vidyabhusana) 8.5

 

(3) Prameya Ratnavali 8.6

 

(4) Prameya Ratnavali 8.6

 

(5) For more information about tilaka see A.W. Entwistle's work,

Vaisnava Tilakas, published in the International Association of the

Vrindavan Research Institute's bulletin, number 11 and 12, 1981-2.

 

(6) The late 19th century, Bengal.

 

(7) Such as Krishnaya or Ramaya.

 

(8) The 18 syllable Gopal mantra is one example.

 

(9) The kama-gayatri, used by Gaudiyas,

is one example.

 

(10) Bhakti-rasamrta-sindhu 1.2.101.

 

(11) The original text of this article used the future tense,

indicating that the book Sri Chaitanya-siksamrta had not yet been published.

 

(12) Srimad-Bhagavatam 11.3.21.