Pañca-saṁskāra (Five Rites for Purification)
The Śastra mentions that an individual who accepts the “pañca-saṁskāra” (five rites for purification during Vaishnava initiation) can engage in two types of devotion and attain perpetual happiness in the divine realm of Śrī Hari. It is thus said:
“avāpta-pañca-saṁskāro-labdha-dvi-vidha-bhaktikaḥ
sākṣāt-kṛtya-hariṁ-tasya-dhāmni-nityaṁ-pramodate”
– A person who has gone through the five purificationary rituals, and achieved bhakti, which is of two types, directly experiences Hari and finds eternal bliss in His abode. (Prameya Ratnāvalī 7.5)
Upon receiving this instruction from the śāstra, a living being who has attained śraddhā will seek to understand the concept of “pañca-saṁskāra”. To assist them, we have provided a detailed explanation of “pañca-saṁskāra” in this writing. The reason behind the name of “pañca-saṁskāra” is explained in the śmrtis as follows:
“tāpaḥ puṇḍraṁ tathā nāma mantro yāgaś ca pañcamaḥ
amī hi pañca-saṁskārāḥ paramaikānti-hetavaḥ”
– Exclusive bhakti arises through these five saṁskāras – tāpa (marking the body with the Names of Bhagavān), puṇḍra (marking the body with Vaiṣnava tilaka), nāma (receiving Hari-nama from the guru), mantra (receiving an initiation mantra) and yāga (sacrifice). (Prameya Ratnāvalī 7.6)
When a person who has śraddhā (firm faith), seeks guidance from a guru. By approaching the guru, he will ask for the initiation i.e. ‘dīkṣā’. Upon understanding the disciple’s desire, the guru will kindly carry out the ceremony of ‘tāpa’ and ‘puṇḍra’ to purify the disciple’s body. In certain traditions, the ‘tāpa’ ceremony involves marking the disciple’s body with a heated disc. It includes symbols such as a conch, disc, and lotus which are heated and then applied with iron. In some traditions, the stamps of the holy names are applied using the sandal-wood pulp.
Everybody acknowledges that ‘puṇḍra’ denotes the ‘ūrdhva-puṇḍra’. It has two vertical marks. The ‘ūrdhva-puṇḍra’ is explained in the śāstra in different ways, such as ‘hari-mandira’ (the temple of Hari), ‘hari-pāda’ (the feet of Hari), etc. Every sampradāya has its specific guidelines for ‘puṇḍra’, which are recognized and followed by members of that sampradāya.
Nāma is the third of the saṁskāras. Gurudeva kindly bestows the hari-nāma in the ear of the disciple. The disciple should always chant the holy name.
The mantra is the fourth of the saṁskāras. Among different mantras, Gurudeva generously gives the eighteen-syllabled mantra to his beloved disciple.
Yāga is the fifth saṁskāra. After receiving the mantra, a person who has śraddhā involves himself in the ‘arcana’ (ritualistic service) of śālagrāma-śīla or the Deity – this is called yāga. By accepting ‘pañca–saṁskāra’, he becomes involved in the practices of bhajana. Through bhajana, the ultimate outcome of unadulterated love towards the Lord is attained.
On the path to attaining prema, it’s clear that without śraddhā, one has no eligibility to enter this path. Sraddhā leads to sādhu-saṅga (association with the sadhus). Sādhu-saṅga means seeking guru-padāśraya (the act of taking refuge at the feet of a guru). Through guru-padāśraya, one undergoes pañca-saṁskāra and engages in the process of bhajana. As one advances in bhajana, all the anarthas (unwanted attachments) are eradicated. As anarthas gradually disappear, the former śraddhā evolves into niṣṭhā (determination). This leads to ruci (taste) which produces āsakti (attachment). From āsakti, bhāva (ecstasy) emerges, and from bhāva, prema manifests. Hence, every living being should accept pañca-saṁskāra by taking shelter at the feet of a guru. In fact, this pañca-saṁskāra is the fundamental basis of bhajana. Without these, bhajana cannot occur. Instead, obstacles will constantly arise.
Some people believe that in order to attain prema, saṁskaras are not necessary. This notion is wrong. By turning away from Bhagavān, the conditioned beings have slowly mutated. Thus without complete purification (saṁskāra), it is impossible to realise the svarūpa (the own perfected spiritual form). Does any alternative path exist for realising one’s true nature? The sole and primary path is through saṁskāra. Without the saṁskāras, how can we overcome our imperfections? If one has no imperfections, it might be inferred that the individual has received the necessary saṁskāras from his guru in his previous births. Through the power of these saṁskāras, the svarūpa is attained. And it leads to the manifestation of pure prema. Alternatively, we may consider that through the inconceivable power of Bhagavān’s grace, the conditioned being is purified. Regardless of what reasoning is applied, it is important to never neglect the saṁskāras. However, for those liberated beings who travel around the material world, saṁskāras are not required for them. Because they are not conditioned. But without saṁskāras, there is no chance for a conditioned being to achieve auspiciousness. If one attains divine love in this life due to the impact of his saṁskāras from previous births, he will not reject the importance of saṁskāras. In order to set an example for the benefit of the common people, they undergo the process of saṁskāras.
The saṁskāra ritual is practised in all countries and religions. The purer the religion, the purer its saṁskāra is. The saṁskāra ritual in ārya-dharma is superior to that in other faiths. Particularly, there exists no saṁskāra ritual that is purer or more complete than that in Vaiṣṇava dharma, which is the essence of ārya-dharma.
One may ask, “If the method of saṁskāra in Vaiṣnava dharma is truly the best, then why do we still notice flaws in those who follow it?” The response is that although the method of saṁskāra in Vaisnava Dharma is superior to that of others, it is observed nominally. Nowadays almost nobody is aware of the true meaning and purpose of the pañca-saṁskāra. When the disciple comes to the guru, the guru conducts the pañca-saṁskāra and then leaves him. What is the result of such a pañca-saṁskāra? Externally, the disciple might seem alright, but no real change is happening inside. He may mark his body with the symbols of conch, disc, mace, lotus, and the names of the Lord. he may chant Hari-nāma. He may perform arcana of the śālagrāma śilā and Deity by chanting mantras. But he is bound to various kinds of sins! At night, he takes intoxicants that pollute his moral character. Alas! What good did the Guru do for him? There was no noticeable improvement after initiation. Instead, a particular type of decline is seen. Before finding Gurudeva, he engaged in sinful acts and repented himself. He was concerned about how he could get rid of his sins. Since he has taken shelter of Gurudeva, that fear has gone! Now he is engaged in sinful acts without fear. What a misfortune!
What is the reason for such misfortune? It is because of the improper relationship between the guru and the disciple. The śāstra mentions the guidelines for the relationship between the guru and the disciple. When the disciple is suffering in the fire of saṁsāra (material conditioning), he realises that “I am not related to this temporary material world! I will seek refuge in Gurudeva to attain Bhagavān” – then it is said that the disciple has attained śraddhā.
Now the disciple is eligible for guru-padāśraya. The guru will examine him for a year. Throughout this year, the disciple will repent and perform atonement. It is called ‘tāpa’. When his repentance is complete, Gurudeva will mark his body with the symbols of Viṣṇu. As long as he is alive, the disciple must mark his body with these symbols.
“Tāpa” is the first saṁskāra of a jīva possessing śraddhā. It means maintaining purity until death. It is not only physical but also mental, and spiritual. Without “tāpa”, one cannot enter the realm of Vaiṣṇava dharma. Considering “tāpa” to be physical is hypocrisy. Nowadays hypocrisy has deposed Vaiṣṇava dharma. A mind that lacks “tápa” is inauspicious. Therefore, the wise people must receive “tāpa” as soon as possible.
Then Gurudeva bestows puṇḍra to the disciple performing atonement through “tāpa”. “Ūrdhva-puṇḍra” denotes ūrdhva-gati (upliftment i.e. the abode of the Lord) which is the highest goal of the jīva, which manifests in the body, mind and ātmā. Being detached from the saṁsāra (material attachments) and being attached to the Supreme Lord is called “tāpa” and “puṇḍra” respectively. Without ūrdhva–puṇḍra, the mind wanders, and becomes attached to mundane things. It is essential for the conditioned jīvas to be cleansed by repentance and turn their inclination towards the supreme abode of the Vaiṣṇavas. Without this, the ātmā’s svārūpa does not manifest. So, the repentant jīvas should mark their body, mind, and átmā with ūrdhva–puṇḍra, i.e. the highest destination.
After that Gurudeva imparts nāma to the disciple. Nāma means the Hari-nāma.This awakens the svarūpa of the jīva. i.e. the eternal servitorship to Hari. Then the disciple declares, “I am a servant of Hari! I am not an enjoyer of Māyā! I know that Māyā is a maidservant of Kṛṣṇa and I relate everything in the world to Kṛṣṇa and engage it accordingly.” Then the jīva is continuously absorbed in singing the Names of Hari. By accepting the shelter of the holy Name, the embodiment of rasa, one remains absorbed in spiritual bliss.
Gurudeva instructs the disciple a mantra that allows him access to the nectar of hari-nāma. This mantra consists of the Name of Hari in the dative case and through this nāma-rasa gradually manifests.
By uttering haraye namaḥ, one makes a connection through the dative case to relish the nectar of hari-nāma. In this way, the three eternal realities – the upāsaka (the worshipper), the upāsya (the worshippable deity), and upāsana (the worship) become fully perfect. Hence, the experiences of rasa become easily attainable.
The eighteen-syllable mantra is an illustration of Bhagavad-rasa. Accepting a mantra is mandatory at all times. Those who did not accept the mantra but discuss the Bhagavad-rasa are extremely weak. Accepting a mantra is the primary saṁskāra. Many fail to achieve stability in regards to upāsana because they have not received tāpa, puṇḍra, nāma and instructions on mantra. Everything follows a specific order and method. Sometimes, their activities create disturbance. Thus it is said:
śruti-smṛti-purāṇādi pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir utpātayaiva kalpate
Even the utmost devotion to Lord Hari that ignores the authorised Vedic literature like the Upaniṣads, Purāṇas and the Pañcarātra is simply an unnecessary disturbance in society. (Bhakti-rasāmṛta-sindhu 1.2.101)
Then Gurudeva teaches him the method of yāga. Even after accepting tāpa, puṇḍra, nāma, and mantra, the jīva’s relationship with the physical world remains strong. During that time, despite the detachment from worldly possessions, worldly duties continue. Thus, the method that has been prepared as a way to utilise matter is called yāga. Yāga is the method to cultivate spiritual life through seeing, touching, hearing, smelling, tasting, thinking, discerning, and action. In śalagrāma-pūjā, all these are transcended. It is called Vaiṣṇava yāga. In this world, if all activities are not performed, we cannot maintain our bodies. Therefore, it is the duty of the disciple who has received the mantra to spend his whole life performing all actions with bhakti, and offering everything to Bhagavān. By instructing the disciple the yāga, Gurudeva delivers him from the ocean of birth and death. Yāga is the fifth saṁskāra. A detailed explanation of yāga is provided in the book Śrī Caitanya-śikṣāmṛta in the section of Vaidhi-bhakti.
Nowadays people accept initiation from family gurus. Thus they cannot take refuge in a genuine Guru. Śāstra states that the inquisitive persons should approach and surrender to a Gurudeva who is an expert of śabda-brahma (transcendental sound) and experienced the Supreme Truth as well:
tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam
Thus, to attain the highest benefit, one should surrender unto a guru who is learned in the śāstra and has realised the Supreme. (Śrīmad Bhāgavatam 11.3.21)
Surrendering to a guru is important. But if it is done only for the name sake, then it is useless. It is the duty of the jīva to seek out a real guru, even if they don’t find one. The stronger one’s desire for a genuine guru, the more auspicious it will be. Pañca-saṁskāra is essential for exclusive bhakti, and a guru-disciple relationship without it is simply the cause of anarthas. One should examine someone for a year before accepting them as Śrī Gurudeva.
[This is an abridged version of the essay “Pañca-saṁskāra” of Srila Bhaktivinoda Thakura, published in Sajjana Toṣaṇī, Vol.2 issue 1 in 1885.]
