Diksha (Sanskrit: दीक्षा,IAST: dīkṣā) also spelleddiksa,deeksha ordeeksa in common usage, translated as "preparation or consecration for a religious ceremony",^[1] is giving of a mantra or an initiation by the guru (inGuru–shishya tradition) ofIndian religions such asHinduism,Buddhism, andJainism. Diksha is given in a one-to-one ceremony, and typically includes undertaking a serious spiritual discipline.^[2]

Dīkṣā can be of various types, through the teacher's sight, touch, or word, with the purpose of purifying the disciple or student. Initiation by touch is calledsparśa dīkṣā. The bestowing of divine grace through diksa is sometimes calledśaktipāta.^[3] Another type ofdīkṣā, into amonastic order, involves a vow ofcelibacy, the renunciation of personal possessions, and the abandonment of worldly duties, including family ties.Dīkṣā has the same meaning in Jainism.Dīkṣā is also calledCharitra orMahanibhiskraman in Jainism.

In Hinduism,initiation takes the form of one of several rituals, depending on the individual and the tradition involved.

Vishnu Yamala (tantra) says:"The process that bestowsdivya jñānaṃ (transcendental, spiritual knowledge) and destroyssin (pāpa), the seed of sin and ignorance, is calleddīkṣā by the spiritual persons who have seen the Truth (desikais tattva-kovidaih)."^[4]

The word is derived from the Sanskrit rootdā ("to give") pluskṣi ("to destroy") or alternately from the verb rootdīkṣ ("to consecrate").^[3][5]

InShaivism,dikṣā (initiation) takes various forms.Cākṣuṣī dīkṣā involves the guru imparting energy through a spiritually charged gaze.Sparṣa dīkṣā is given by placing the right hand on the initiate's head, whileVācikī dīkṣā involves chanting thesaṃhitāmantra aloud, preceded by withdrawal of the guru's senses in meditation.Mānasī dīkṣā is the mental equivalent ofVācikī dīkṣā.Śāstrī dīkṣā occurs during the study of the scriptures.Yoga dīkṣā is bestowed when the disciple realizesŚiva-tattva through yoga.Hautrī dīkṣā is initiation throughagnikārya (sacred fire ritual), which, when internal, isJñānavatī dīkṣā and when external,Kriyāvatī dīkṣā.Kriyāvatī dīkṣā is further divided:sabīja andnirbīja, withnirbīja having subcategories ofsadyo nirvāṇada anddehapātānte nirvāṇada, andsabīja intoloka dharminī andśiva dharmini, withloka dharminī further divided intonirādhikāra andsādhikāra.^[6]

Tantra mentions five types ofdīkṣā: initiation by a ritual orsamaya-diksa;sparsa-diksa is an initiation by touch and is done without a ritual;vag-diksa is done by word or mantra;sambhavi-diksa is arising from perception of external appearance of the guru;mano-diksa refers to initiation performed in the mind.^[7]

The Bengali saintAnandamayi Ma often gavesparśa dīkṣā (divine touch) ordṛk dīkṣā(through her look), through which she bestowedśaktipāta (divine grace).^[8]

Dīkṣā forShaktas is described in various texts such asŚāradātilaka Tantra (chapters 3–5),Prapañcasāra Tantra (chapters 5–6), andŚrītattva-Cintāmaṇi (chapters 2–5).^[5] These works describe four types of diksha rituals:Kriyāvatī,Varṇamayī,Kalāvatī, andVedhamayī.^[9][10]

• Kriyāvatī dīkṣā involves the guru taking thecaitanya of the disciple into himself and uniting with his own, purifying it, and then returning it to the disciple. The guru then offers thepūrṇāhuti and recites themūlamantra.^[11]
• Varṇamayī dīkṣā involves the guru putting the letters (varṇa) into the body of the disciple and withdrawing them from the various parts of the body. The elements of the body dissolve and the disciple then attains a divine body. With thecaitanya of the disciple having had become one with theParamatma, the guru transfers thevarṇa back into the disciple completing thedīkṣā.^[12]
• Kalāvatī dīkṣā involves the guru uniting the 5kalā (which are the powers of thebhūta), namelynivṛtti,pratiṣṭhā,vidyā,śānti, andśāntyatīta, with the appropriate parts of the disciples body.^[13]
• Vedhamayī dīkṣā involves the piercing of the mystical lotuses present in different parts of the body. The guru meditates on the deities and transfers different letters of the alphabet to the deity at each stage, uniting that deity with that lotus. This is successively done untilŚakti is penetrated into theParamatma along with the self of the disciple, resulting in the disciple gaining knowledge and becomingShiva.^[13]

TheRamakrishna Mission, originating fromRamakrishna andSwami Vivekananda, gives its initiation throughmantra-dīkṣā.^[14] The initiate is expected to be knowledgeable about the sect, its practices and its history. To accomplish that, the initiate is made to read 4 books (namely Sri Ramakrishna – Life and Teachings, Sri Sarada Devi – Life and Teachings, Swami Vivekananda – His Life and Legacy, and The Gospel of Sri Ramakrishna) that encompass these aspects.^[15] If the initiate is deemed worthy, then the leader of the mission givesmantra-dīkṣā using theRamakrishna Mantra, resulting in the initiate leading the life of a renunciant.^[14]

Vallabha (left) givingKr̥ṣṇa (center) a sacred thread after having received theBrahmasambandha mantra.

ThePushtimarga Sampradaya initiates its devotees through a two-step process. The first part, known asśaraṇa mantropadeśa, is administered in infancy or at a later age if requested. A descendant guru ofVallabhacharya has the initiate repeat theaṣṭākṣara mantra 3 times, and is given akaṇṭhī. The second part, known asBrahma-sambandha, takes place before marriage or once the initiate is considered mature enough to grasp its significance. The guru administers thebrahma-sambandha mantra, completing the initiation.^[16]

For members ofISKCON (part of theGaudiya Vaishnava tradition) the firstdīkṣā, orharināma-dīkṣā initiation, is performed as part of a fire sacrifice where grains, fruit, and ghee are offered into the sacred fire.^[17]

Dīkṣā takes place in theSwaminarayan Sampradaya in three ways: (1)brahmachari, (2)sadhu/bhagvati, and (3)parshadi. This diksha is administered by theacarya for theVadtal andAhmedabad dioceses and the guru for the other sects. The initiate bathes, has the hair cut, and comes before the guru. As part of a vedic ritual, the initiate receives theguru mantra, which translates to "I take refuge inSwaminarayana". The initiate is then given the sacred thread, new clothes, apagh, a bowl for eating, along with a new name.^[18][19]

The Initiation Ceremony ofMahavira, Folio from theKalpa Sutra and Kalacharyakatha.

To join theJain ascetic community, novices initially undergo a period of training where they memorize key texts and learn the principles of ascetic life. During the initiation ceremony, the presiding senior ascetic bestows a new name and symbolic implements:Śvetāmbaras receive robes, an alms bowl, a whisk, a staff, and sometimes a mouth-shield (in the case ofSthānakvāsī andTerāpanthī initiates), whileDigambaras, who adopt nudity, are given only a whisk and a water pot. Traditionally, novices pulled out their hair as a sign of renunciation, though shaving the head is now customary. After initiation, ascetics join a lineage tracing back toMahāvīra (forDigambaras) or his discipleSudharman (forŚvetāmbaras) and are guided by senior ascetics who oversee their conduct and scriptural learning.^[20][21]

Other living traditions and sects approachdīkṣā in various ways.

• Transcendental Meditation (TM) began initiation under the guidance ofMaharishi Mahesh Yogi in the late 1950s. New members were initiated through a "devotional ritual (puja) whose focus wasBrahmananda Saraswati and theShankaracharya lineage. Initiates were given a specially suitedmantra, and taught how to practice meditation."^[22]
• The Saiva Siddhanta Yoga Order (ofHinduism Today's Himalayan Academy) invites spiritually inclined young men under 24 (or under 23 outside the USA) to pursue a monastic path. The initiation process begins with a written introduction to theSatguru, followed by a guided aspirancy and supplicancy period involving celibacy, spiritual study, and temple service, progressing to renewable two-year vows and ultimately, lifetime monastic vows under the guidance of the Satguru.^[23]

• Hindu rituals
• Buddhist rituals
• Rites of passage

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