| Procedure of Ishtalinga Initiation :👈 | 👉:Kriyamurti-Initiation |
The Philosophy Behind Initiation (Dīkṣā)(ಇಷ್ಟಲಿಂಗ ದೀಕ್ಷೆಯ ಹಿಂದಿರುವ ಸಿದ್ಧಾಂತ) |
Believing that “there is no liberation without initiation,” the great prophet Basavanna proclaimed that every person born—whether male or female—who receives the wearing of the Linga at birth should, upon attaining intellectual maturity, also receive Linga initiation (Lingadīkṣā). He granted everyone the opportunity for initiation. Here, initiation is viewed not as an optional act, but as a compulsory spiritual right of every individual.
The Guru acts as a mediator and receives divine grace from the Supreme Being and bestows it upon the spiritual aspirant. There are three methods of conferring grace: touch, sight, and resolve (saṅkalpa). In scriptures these are called the “hen principle,” “fish principle,” and “tortoise principle.” In the placing of the hand upon the head there is touch; in lovingly gazing after imparting the mantra there is sight; and in blessing with spiritual resolve there is saṅkalpa. Thus, the threefold aspects are integrated into Iṣṭaliṅga initiation. These are called Vedha Dīkṣā, Mantra Dīkṣā, and Kriyā Dīkṣā.
As explained by Mailara Basavalinga Sharana:
ಪಾವನಾತ್ಮಕ ಸುಪುತ್ರನ ಮಸ್ತಕದೊಳು ಗುರು
ದೇವ ಕರವಾಂತು ಸಾಸಿರ ದಳದ ಚಿತ್ಕಳೆಯ
ಭಾವದಿಂ ಮನ ಮನದಿಂ ನೇತ್ರ ನೇತ್ರಂಗಳಿಂ ತೆಗೆದಿಷ್ಟರೂಪಗೊಳಿಸಿ
ತೀವಿ ತಚ್ಛಿಷ್ಯನಂಗದ ಮೇಲೆ ಧರಿಸಿ ಸಂ
ಜೀವ ಷಣ್ಮಂತ್ರವಿದೆಂದು ತಿಳುಹೆ ಚಿದ್
ಭಾವ ಕಳೆಯೊಳಗಿಷ್ಟಲಿಂಗವೇ ತಾನಾದ
ಲಿಂಗಭಕ್ತನೇ ಶ್ರೇಷ್ಠನು ||
“The Guru places his divine hand upon the head of the pure-hearted disciple,
draws forth the subtle consciousness from the thousand-petaled lotus through mind and vision,
gives it the desired form,
places it upon the disciple’s body,
and teaches the life-giving six-syllabled mantra.
The devotee who realizes the Iṣṭaliṅga within the consciousness is supreme.”
Placing the hand on the head and transmitting grace is Vedha Dīkṣā. Uttering the mantra is Mantra Dīkṣā. Installing the consciousness-filled Iṣṭaliṅga first in the palm and then on the body is Kriyā Dīkṣā.
During the rainy season we observe a process in nature: first comes subtle lightning, then somewhat grosser thunder, and finally the fully manifest rain. Likewise, in Vedha Dīkṣā the power in the causal body is awakened; through mantra recitation the subtle body is awakened; and finally the Iṣṭaliṅga is established in the gross body through Kriyā Dīkṣā.
Human beings possess three bodies: gross, subtle, and causal. Each contains impurities (malas): karmic impurity, māyic impurity, and āṇava impurity. These are the source of suffering.
As Akka Mahadevi writes:
ಎನ್ನ ಕಾಯದ ಕತ್ತಲೆಯ ಕಳೆಯಯ್ಯ
ಎನ್ನ ಮಾಯದ ಮದವ ಮುರಿಯಯ್ಯ
ಎನ್ನ ಜೀವದ ಜಂಜಡವ ಮಾಣಿಸಯ್ಯ
ಎನ್ನ ಸುತ್ತಿದ ಮಾಯಾ ಪ್ರಪಂಚವ
ಬಿಡಿಸೋ ನಿಮ್ಮ ಧರ್ಮ, ಚನ್ನಮಲ್ಲಿಕಾರ್ಜುನಾ.
“Remove the darkness of my body,
break the intoxication of illusion,
free my soul from entanglement,
liberate me from the world of illusion surrounding me,
O Chennamallikarjuna.”
The darkness of the body refers to karmic impurity affecting the gross body. Mental illusion is māyā impurity affecting the subtle body. The entanglement of the soul is āṇava impurity affecting the causal body. The purpose of the threefold initiation is to remove these three impurities and establish the three forms of the Linga.
When many people are ready to receive initiation, it is considered beneficial to conduct the ceremony collectively. This way, everyone can witness the worship, and by hearing the instructions repeated for others, the teachings become more deeply impressed upon the mind. The vows and general guidance may be recited together as a group, but the essential act of placing the hand upon the head and imparting the mantra must be performed individually for each participant. Without this personal transmission, the initiation is not regarded as complete.
When the number of initiates is very large, groups may be seated in rows or semicircles while the Guru walks among them, placing the hand on the head and imparting the mantra individually.
The text emphasizes that initiation should not occur in secrecy or isolation, especially when women receive initiation from male Gurus. It criticizes practices such as whispering mantras under a veil or in private, calling them impractical and potentially dangerous. Initiation should occur openly in the presence of witnesses.
The Iṣṭaliṅga is the sacred emblem identifying one as a devotee of God. By wearing it, a person becomes a member of a spiritual community. Lingayatism is not merely a caste identity; true membership comes not by birth but through conscious acceptance and confirmation through initiation.
Many people fail to understand the significance of initiation and therefore neglect it or treat it casually. The text urges followers of Basava philosophy to celebrate initiation with dignity and seriousness, inviting relatives and friends and spreading awareness of its spiritual value.
Basavanna established the Lingayat faith with the ideal that initiation should be available to all human beings, regardless of caste, religion, class, or gender, provided they are willing to renounce meat-eating and follow the path. Denying initiation to sincere seekers is described as a betrayal of both humanity and the divine order.
The text criticizes later religious authorities who restricted initiation only to hereditary Lingayats and excluded sincere spiritual aspirants from other communities.
There is a rule that a person who has received initiation (not only that person, but every Lingayat) should not eat anything except consuming the Lingatirtha Prasada (holy water and consecrated food) after morning bath and worship, nor drink any beverages. If, due to travel or illness, one is unable to bathe, they should perform a Bhasma Snana (ash bath) and worship, and then receive the Tirtha-Prasada. In emergency circumstances (Apaddharma) when a water bath is not available, ash baths and mantra baths are prescribed. If a person is extremely weak and lacks the strength to even sit up or worship, then he should lie down while meditating on mantras. Others should worship on his behalf and give him the Tirtha-Prasada.
The Sharanas (Lingayats) have decreed that worshipping three times a day is best, worshipping twice a day is moderate, and worshipping once a day is the minimum .However, it is impossible for everyone, especially those engaged in occupation/work, to worship three times a day. This is possible only for those confined to monastic settings (Mathas) and for those whose sole duty is performing Padapuja (worship of feet) at devotees' request. Whether for those engaged in external work, or even for monks involved in study, writing, etc., three times a day is not feasible. Even if one tries to do it, it consumes a lot of time. Bathing and worship would then become merely a prelude to eating, not for the sake of God. Those who understand the principle and cultivate deep religious devotion should establish the practice of worshipping twice a day. After finishing their daily occupation in the evening, they should return, worship, and partake of the nighttime Prasada. While traveling, in the evening, one may simply apply sacred ash (Bhasma), touch the Ishtalinga, remember God in the mind, and then eat. Ascetics and spiritual practitioners should not ask for any concession in this matter.
People with ordinary religious devotion should bathe and worship once a day in the morning. Only in the most unavoidable circumstances should they miss worship. The Sharanas say that merely wearing the Linga on the body is enough.
ನೆನೆವುದರಿಂ ನಿರೀಕ್ಷಿಸುವುದು ಅತ್ಯಧಿಕಂ ನೆನಹಿಂ ನಿರೀಕ್ಷೆಯಿಂ |
ದನುದಿವಸಂ ಸಮರ್ಚಿಸುವುದತ್ಯಧಿಕಂ ನೆನಹಿಂ ನಿರೀಕ್ಷೆಯಿಂ
ದನು ದಿವಸಂ ಸಮರ್ಚಿಸುವುದರಿಂ ಶಿವಲಿಂಗವನಂಗದಲ್ಲಿ ಸು
ಮ್ಮನೆ ಧರಿಸಿರ್ಪುದತ್ಯಧಿಕಂ ನಿರುತಂ ಶಿವಾಧವಾ ||
"Remembering is better than expecting;
Daily worship is better than remembering and expecting;
Wearing the linga on the body silently is better than daily worship, O Lord!"
The awareness that 'I believe in the Creator; I wear him in the form of the cosmic Ishtalinga' is also significant. God is not so ignorant as to punish someone for not worshipping in unavoidable circumstances without understanding. God gives us more than what we give to him!"
The ideal is to worship three times daily, though once or twice daily is accepted depending on one’s circumstances and responsibilities. The emphasis is on sincerity and remembrance of God over rigid ritualism. The text emphasizes sincerity and remembrance of God over rigid ritualism.
If an initiated person loses the Iṣṭaliṅga accidentally—for example while swimming or through theft—they should not endanger their life to recover it. Instead, they should receive another consecrated Iṣṭaliṅga from a Guru.
All who receive Iṣṭaliṅga initiation become spiritual siblings in the witness of Basavanna. Previous distinctions of caste, religion, sect, or social status dissolve. Just as different kinds of wood become the same ash in fire, initiation removes distinctions and establishes spiritual equality.
Through the sacrament of initiation (Diksha), not only social equality but also religious equality is attained. Through right conduct, one becomes a devotee (Bhakta); through right knowledge, one becomes a Guru; through spiritual experience (Anubhava), one can become a Jangama (a wandering ascetic or revered master). Any human being, through the sacrament of initiation, loses their 'potential being' (bhavitva — perhaps meaning past karmic identity or worldly status) and enters the path of Dharma as a devotee. Then, through spiritual practice (Sadhana), one can ascend various levels and become a Guru, a Sharana, or a Jangama.
Religiously too, every initiated person has the potential to become a devotee, Guru, Sharana, or Jaṅgama through spiritual practice and realization.
Since all those who receive Ishtalinga Diksha become Sharana (devotees/companions) with Guru Basavanna as witness, their previous distinctions of varna (caste class), jati (caste), religion, and sect are nullified, and they become socially equal. Just as different pieces of wood, when thrown into fire, burn and lose their previous form, taste, and qualities, leaving only ash behind, similarly, after the annihilation of previous differences, only Sharanatva (the state of being a Sharana) remains. Therefore, among those who have received this initiation, activities such as eating together, wearing common attire, and giving/taking (daughters) in marriage can be performed without any doubt or hesitation."
A practical problem arises in the lives of spiritual seekers (mumukṣus). Families that strictly adhere to traditional practices follow the noble custom of performing both Liṅgadhāraṇa (wearing the Linga) and Liṅgadīkṣā (Linga initiation) for their children. In such families, mechanically following tradition, they perform Liṅgadhāraṇa for infants and Liṅgadīkṣā for boys and girls between the ages of 12 and 15. Even then, intellectual maturity has not yet developed. Later, when their reasoning matures, the mind may not accept the person who gave them initiation in childhood as 'Guru'; the intellect does not approve. A mumukṣu needs a person worthy of being called their Guru. The inner self does not agree to consider as Guru someone who initiated them before they gained understanding and with whom they may now have differing views. Therefore, to escape this mental turmoil, the sacrament of Gurūpadeśa (Guru's instruction/initiation) is essential. This is nothing but a replica of Liṅgadīkṣā itself.
Some fortunate ones undergo Liṅgadhāraṇa as children and later, upon reaching maturity, find a worthy Guru and receive Liṅgadīkṣā. For others, this is not possible, and they receive initiation mechanically from their family Guru or lineage Guru. Just as a child needs a father's name in worldly life, and a wife needs a husband's name, similarly, in spiritual matters, the name of the Guru is equally necessary and respectable for a mumukṣu. In such a situation, when one finds a true Guru, they may receive Gurūpadeśa and attain the Guru's grace. The procedure for initiation is the same as that for Iṣṭaliṅgadīkṣā.
Some people, lacking proper understanding about initiation (Dīkṣā), hesitate to receive it. They say, 'Just purify the Iṣṭaliṅga for me, that’s enough; we will receive initiation later. Until then, we will worship it as it is.' Even if they are urged, nothing beneficial comes of it. Therefore, in such cases, the Iṣṭaliṅga should be purified for them. The simplest method is: apply sacred ash (bhasma) to the right hand, touch the new Liṅga, chant 'Oṃ Liṅgāya Namaḥ', and then give it to the recipient.
Special Purification: When performing the morning worship, the new Liṅga should be purified. The Guru should hold the new Liṅga below his own Iṣṭaliṅga while pouring the ceremonial ablution water (majjana) over it. After that, he should apply sacred ash, place it on a leaf with flowers, etc., and then chant the mantra while handing it over. This method is merely a convenient procedure prescribed for half-hearted devotees.
Vishwaguru Basavanna placed Iṣṭaliṅga Dīkṣā as the main gateway to the Dharma Mandira (temple of righteousness). For those longing to enter this Dharma Mandira, regardless of varna, caste, occupation, class, status, or gender, Dharmaguru Basavanna provided the opportunity to receive initiation, being born from the Guru's lotus-like hand (guru karakamala sanjāta). Attracted by this invaluable and divine offering, countless people received the Dharma Dīkṣā. In Dharmapita Basavanna's own time, one hundred and ninety-six thousand followers accepted the Liṅgavanta Dharma. Until the first half of the 20th century, people considered receiving Iṣṭaliṅga Dīkṣā a great fortune.
However, over time, the Liṅgavanta Maṭhādhipatis (monastic heads), inclined toward the ideological stream of Vedic Dharma, established beliefs and practices contrary to the Dharma Guru's intentions and contradictory to his ideas. Orthodoxy and ritual purity (maḍi) were emphasized. Although Liṅgavanta Dharma by its very nature is a religion that welcomes everyone with open arms, due to some deceitful Maṭhādhipatis and the upper-class wealthy followers surrounding them, it has lost its intensity. It has now stooped to the level of discriminating even among existing followers who received initiation at some point in the past, let alone inviting new people. As a result, even those who are captivated by Basavanna's extraordinary personality and the significance of Liṅgavanta Dharma hesitate to receive Iṣṭaliṅga Dīkṣā. After a seedling is uprooted from its nursery, it must be firmly planted in the field. If the uprooted seedling is left as is, it withers. Similarly, the follower (the seedling) who has left the nursery of caste in which they were born must be planted in the field of 'Sharana Society.' If neither is done, the seedling withers, and the follower ends up in a Trishanku heaven (a state of limbo). The Liṅgavanta society, having lost the vitality, passion, inclusiveness, and loving nature of Basava and other Sharanas of that era, has lost the quality of welcoming those who come or will come. Consequently, new people — i.e., non-Liṅgāyatas — have lost interest in receiving initiation along with their entire families.
Since the government's policy is not to unite everyone but is based on a divide-and-rule approach, the place of dharma is becoming secondary. Due to the entry of poisonous creatures called deceitful politicians, caste and sub-caste fragmentation and conflict are increasing. While people in an earlier era were ready to make any sacrifice to attain religious rights, now people are ready to sacrifice any noble value for economic conveniences.
Even in such a desert-like atmosphere, like finding oases, amidst casteism and fanaticism, sattvic (pure/noble) people with spiritual longing do appear. These individuals, captivated by Vishwaguru Basavanna's divine and magnificent personality, express the desire to receive the Iṣṭaliṅga he gave and practice Trāṭaka yoga (a gazing meditation technique). The entire family of those with such aspirations may not be ready to take initiation together, nor may they wish to give up non-vegetarian food. In such a situation, there would be no mistake in giving initiation to an individual who says, 'I will follow the Iṣṭaliṅga Dīkṣā and its practices.' In Dharmapita's time, Iṣṭaliṅga Dīkṣā was a rite with spiritual, religious, and social aspects; there was no room for it to be one thing religiously and another socially. The initiated person had to become an integral part of the new society. In today's changed environment, it is appropriate to bring an amendment, making Iṣṭaliṅga Dīkṣā a spiritual initiation, and give it to those who have a divine longing. Those who are hungry should be fed. When their companions or family members lack spiritual hunger, such individuals should not be made deprived. Women and men who have interest should be allowed to receive initiation and practice sādhanā even if their spouse does not.
Trāṭaka sādhana is a precious contribution given to yoga by the world teacher Basavanna — a symbol, a discipline, a technique, and the Iṣṭaliṅga itself.
Because of social or family circumstances, some seekers who long for liberation may not be able to receive initiation and wear the Iṣṭaliṅga for worship. For such aspirants, it is considered acceptable to receive mantra instruction, hold the Iṣṭaliṅga in the palm without wearing it on the body, and worship it there, using it for Trāṭaka yoga practice. Granting approval for this is regarded as very important.
Many seekers place the Iṣṭaliṅga in their hands, sit in the Śāmbhavī mudrā, and engage in Trāṭaka (gazing) yoga practice either collectively or individually. Such practice is worthy of respect and encouragement.
Sri Mantra Purusha, Mahaguru Basavanna, are great divine beings who received grace directly from the Supreme Lord (Paramatman). Since not everyone has such capability, Basavanna thought that a person who has assimilated the divine knowledge and grace of the Supreme Lord should act as a Guru and mediator to grace others. His noble thought was that initiation should be made available to everyone without discrimination of caste, creed, lineage, class, color, or gender, especially since in this country, religious rites are not mandatory for all castes and communities.
Times have changed, and finding true Gurus has become difficult. Those who exploit the devotion, faith, and surrender of people are increasing. Even though priests and scholars are available based on caste, not all possess spiritual power. Even if the longing of spiritual seekers becomes intense, it often remains unfulfilled, leading to disappointment. Sometimes, people receive initiation from someone they initially consider worthy; later, that person may prove to be characterless, selfish, or casteist. The disgust and contempt that arise in the mind not only create negative feelings toward that Guru but also toward the Ishtalinga he gave, and ultimately, faith in God and religion itself may be lost. Channabasavanna has said: 'If a ruby falls on a heap of filth, no one discards the ruby just because the filth is dirty. Similarly, if one has received Linga initiation from an unworthy person — whether due to lack of awareness, compulsion of tradition, or because no one else was available at the time — one should not abandon the precious Ishtalinga or its worship just because the Guru who gave it is unworthy.'
This is a good point. However, after realizing that the initiator is unworthy, the mind becomes deeply disturbed, and concentration in worship is lost. That is one reason. Another reason is that a person's spiritual interest may arise accidentally — through reading a book or some incident. When there is an intense longing to receive grace and initiation, and no Guru is available at that moment, the longing may diminish over time. While searching for a Guru, valuable time may pass without engaging in worship, meditation, etc. Therefore, the solution is to accept Mantra Purusha Basavanna himself as the initiatory Guru.
ಗುರು ವಚನವಿಲ್ಲದೆ ಲಿಂಗವೆಂದೆನಿಸದು;
ಗುರು ವಚನವಿಲ್ಲದೆ ನಿತ್ಯವೆಂದೆನಿಸದು;
ಗುರು ವಚನವಿಲ್ಲದೆ ನೇಮವೆಂದೆನಿಸದು
ತಲೆಯಿಲ್ಲದ ಅಟ್ಟೆಗೆ ಪಟ್ಟವ ಕಟ್ಟುವ
ಉಭಯ ಭ್ರಷ್ಟರ ಮೆಚ್ಚುವನೆ
ನಮ್ಮ ಕೂಡಲಸಂಗಮದೇವ ?
Translation:
Without the Guru's word, it cannot be called a *Linga*;
Without the Guru's word, it cannot be called eternal (*nitya*);
Without the Guru's word, it cannot be called a sacred vow (*nema*).
Would our Kudalasangamadeva approve of those
who tie a royal turban on a headless corpse —
those who are corrupt in both ways (i.e., corrupt toward both Guru and Linga)?
Explanation of key terms:
- Guru Vachana: the word/teaching/command of the Guru
- Ubaya Bhrashta: those who have fallen/been corrupted in both respects (toward Guru and toward Linga)
- Kudalasangamadeva: a name for Lord Shiva in Basavanna's vachanas, referring to the deity of Kudalasangama (the confluence of rivers Krishna and Malaprabha)
The initiate seeking self-initiation (Svayam Diksha) should bathe completely (head bath), wear clean (madi) clothes, and come. One may arrange the worship materials themselves, or others may assist. A picture of Dharmakarta Basavanna should be placed in front, and one should worship with devotion. Then, 'Basava Karunodaka' (the consecrated water) should be prepared. Now, the Ishtalinga worship should be performed with complete devotion. Before performing Ishtalinga Trataka (steady gazing at the Linga), sacred ash should be applied to the hands and feet of Basavanna in his portrait, and that ash should then be applied to the Ishtalinga. One should gaze directly into the eyes of the portrait and feel as though receiving grace. Slowly chant the mantra 'Om Lingaya Namaha'. Then, perform Linga Trataka, as if filling the Ishtalinga with the grace received from Guru Basavanna in the form of Chitkalarupa (divine consciousness form). After that, close the eyes completely and meditate while chanting the mantra, as if absorbing that divine grace into the entire body.
After meditation, offer the Ishtalinga with Kurunga Mudra (a specific hand gesture of surrender), and then receive the Linga Tirtha-Prasada. One should utter 'Basava Karunodaka, Linga Karunodaka, Sharana Karunodaka' three times, drink the holy water, and then consume the Tirtha-Prasada completely. Afterward, take a vow by keeping the Pratijna (vow) document in hand and recite the oath."
The aspirant bathes, worships Basavanna’s image, performs Iṣṭaliṅga worship, meditates upon his grace, chants “Om Lingāya Namaḥ,” and visualizes divine consciousness entering the Iṣṭaliṅga and one’s entire being.
This is presented as a compassionate reform intended to free sincere seekers from exploitation by unworthy religious figures.
Some spiritual seekers from non-Lingayat backgrounds may hesitate to receive full Iṣṭaliṅga initiation because of social or family circumstances. For such people, the text recommends Mantra Dīkṣā without wearing the Linga.
The seeker may wear sacred ash and rudrākṣa beads, meditate upon Basavanna as Guru, and chant mantras such as:
The text emphasizes that sincere spiritual aspiration is more important than external identity, and spiritual guidance should be extended compassionately to all seekers.
After being born as a human being, religious sacrament (Dharma Samskāra) is essential for everyone. Just as food, water, breathing, and sleep are essential, so is Dharma. Unfortunately, the Vedic Dharma based on the Varṇāśrama social system did not give this religious sacrament to everyone. It gave it only to the three varṇas—Brāhmaṇa, Kṣatriya, and Vaiśya—thereby depriving Śūdras, the untouchables, and half of human society, women, of religious sacrament. Distressed by this, Guru Basavanna made an effort to give religious sacrament not only to the four varṇas and the untouchables but also to women, who were religiously untouchable. He gave the Iṣṭaliṅga Dīkṣā sacrament to everyone without discrimination of caste, varṇa, class, or gender.
Times have changed today. Due to various social reasons and government benefits, non-Liṅgāyata Hindus (and non-Hindus) may hesitate to receive Liṅga Dīkṣā. Also, because Liṅgavanta society does not view all Liṅga wearers equally (contrary to Dharmaguru Basavanna's intention), those who have received initiation may face difficulties in forming marriage and other relationships. Householders may find themselves in trouble without the support of either their birth caste or the society of the religion they have adopted. However, their spiritual longing and interest in sādhanā remain intense.
When those with such longing make a request, Gurumūrtis, Kriyāmūrtis, and Liṅgavanta Swāmīs should not hesitate but give them Mantra Dīkṣā. They should instruct the mumukṣus (seekers) to wear sacred ash (bhasma) and rudrākṣa beads and chant the mantra taught by the Guru daily. Those who have received Mantra Dīkṣā should bathe, sit in the worship room, wear bhasma and rudrākṣa, consider Vishwaguru Basavanna as their Jñāna Guru (Guru of knowledge) and Mokṣa Guru (Guru of liberation), and worship his portrait. While Liṅgavantas perform the Aṣṭavidhārchana (eightfold worship) to the Iṣṭaliṅga and Dharmaguru Basavanna, non-Liṅgāyatas should perform it only to Basavanna. After that, they should contemplate their own nature (Svarūpa Cintana). They should reflect on the Ātman (self) and Paramātman (supreme self) and their relationship, then practice Dṛṣṭiyoga (yoga of vision). If they wish to receive Basavanna's grace and vision (darśana), the mumukṣu should gaze with half-open (animisha) eyes into the eyes of the portrait while mentally chanting 'Oṃ Śrīguru Basavaliṅgāya Namaḥ.' If they wish to receive the grace and realization (sākṣātkāra) of the Supreme Lord, they should close their eyes completely, turn the gaze inward, focus it between the eyebrows or on the heart lotus (hṛdaya kamala), and contemplate the mantra 'Oṃ Liṅgāya Namaḥ.' Finally, they should receive tīrtha (consecrated water) and prasāda (consecrated food), which should have been offered as naivedya to the portrait during worship. After meditation, they should prepare mantra water. They should place naivedya items like rock sugar, raisins, etc., on the right palm and pour arghya (ritual water offering) into the palm three times with the following utterance:
*Guru Karuṇe* (Guru's Grace)
*Paramātmana Karuṇe* (Supreme Lord's Grace)
*Mahātmaru Karuṇe* (Great Souls' Grace)
Chanting thus three times, they should pour the holy water, and then receive the tīrtha and prasāda together. Mumukṣus who have received Mantra Dīkṣā should chant the mantra at least 108 times each time they sit for worship. If they wish to engage in japa yoga for a longer period, after chanting 108 times, they may set aside the rosary for counting and continue chanting for as long as the mind finds joy.
Before giving Mantra Dīkṣā, the Kriyāmūrti/Gurumūrti should ask the mumukṣu which of the two mantras—the divine mantra 'Oṃ Liṅgāya Namaḥ' or the Guru mantra 'Śrīguru Basavaliṅgāya Namaḥ'—to teach. No mantra other than these three should be taught. Even if asked to teach the mantras of their preferred deities, one should not utter or teach any mantra that Basava Dharma does not permit.
Regardless of their caste, religion, sect, or group, anyone may be given Mantra Dīkṣā. The mumukṣu, having bathed, should bow and sit down. First, prasāda should be given into their palm. They should reverently touch it to their eyes as if to receive it. The Guru should take mantra water (karuṇodaka) in his right palm and sprinkle it on the mumukṣu's head. Then, chanting 'Oṃ Śrīguru Basavaliṅgāya Namaḥ,' he should apply bhasma (sacred ash) to the forehead. A single rudrākṣa bead strung on a thread should be placed around the neck. Placing the right hand on the head six times, and both hands three times—thus nine times—the Guru should slowly and clearly chant the mantra and also have the mumukṣu repeat it. He should teach whichever of the three mantras mentioned above is chosen. Time should be given to close the eyes and meditate upon this mantra."
ಶ್ರೀ ಗುರುಬಸವಣ್ಣನವರ ಸಾಕ್ಷಿಯಾಗಿ, ಜಗತ್ಕರ್ತ ಪರಮಾತ್ಮನ ಸಾಕ್ಷಿಯಾಗಿ, ಸರ್ವ ಶರಣರ ಸಾಕ್ಷಿಯಾಗಿ, ನಾನಿಂತು ಪ್ರತಿಜ್ಞೆಯನ್ನು ಸ್ವೀಕರಿಸುತ್ತೇನೆ.
ಮಂತ್ರ ಸಂಕೇತ: ಓಂ, ಲಿಂ, ಗಾ, ಯ, ನ, ಮಃ — ಇವುಗಳು "ಓಂ ಲಿಂಗಾಯ ನಮಃ" ಎಂಬ ಸೂಕ್ಷ್ಮ ಮಂತ್ರವನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತವೆ.
In the presence of Sri Gurubasavanna, in the presence of the Creator (Paramātman), the Lord of the universe, and in the presence of all Sharanas, I hereby take this vow:
| Mantra Syllable | Vow |
|---|---|
| 1. Om | I place my faith in the existence of the Creator who created the universe. Believing that He is the one and the supreme power, I surrender. |
| 2. Liṃ | I believe that Vishwaguru Basavanna was sent by God for the welfare of the world. As a representative, a cause (for liberation), a child of God's grace, and the protector of us all, I surrender to him. |
| 3. Gā | I will daily, without fail and with devotion, chant and meditate upon the mantras taught by the Guru: "Oṃ Liṅgāya Namaḥ" and "Oṃ Śrīguru Basavaliṅgāya Namaḥ." |
| 4. Ya | I, who have faith in the Path of Basava, will attend the Sharana Mela (gathering of devotees) held on Basava Revolution Day. I will participate in the Sharana Mela at least once in my lifetime. |
| 5. Na | I will be a righteous person. I will treat fellow followers of my own dharma as dharma‑relatives, and followers of other dharmas as friends. |
| 6. Maḥ | In accordance with the resolve of Dharmapita Basavanna, in this workshop of duty (kartya) on earth, I will work with devotion toward the establishment of the Kalyāṇa (Divine) Kingdom, which includes dharma free from caste, class, and social hierarchy. |
Note: The syllables Om, Liṃ, Gā, Ya, Na, Maḥ together form the subtle mantra "Om Liṅgāya Namaḥ," which is broken down here for the sixfold vow.
Victory to Guru Basavesha! Hara Hara Mahadeva!
After the acceptance of this vow, the Guru places a small piece of prasāda (such as rock sugar or a raisin) into the right palm of the spiritual aspirant and pours sacred water (arghya) three times using a spoon or ladle, reciting:
The initiate repeats these words and then consumes both the sacred water (tīrtha) and prasāda together.
Those who wish for the fulfillment of a specific desire or aspiration should undertake a vow (sankalpa) to chant the mantras received through Guru-upadeśa, such as:
They may chant these mantras one thousand, two thousand, or more times according to their resolve. Such intentional devotional chanting (kāmya japa) is believed to help fulfill one’s sincere wishes and aspirations.
Those who aspire for divine spiritual realization and mystical experience should, after completing the minimum prescribed 108 repetitions of the mantra, gradually move beyond counting beads and numerical repetition.
If japa (chanting) is verbal, meditation becomes mental and inward. The practitioner should turn the vision inward, breathe slowly and evenly, and deepen the breath gently. Along with the breath, the mantra should be contemplated as permeating the entire body and consciousness. Through such practice, the seeker advances toward inner spiritual experience and realization.
Note: The above content has been translated by Shivshanker Cheral using AI tools. If any mistake please report to admin. It is based on the writings of Dr. Maate Mahadevi in her book Basava Dharmada Samskaragalu in Kannada. "ಬಸವ ಧರ್ಮದ ಸಂಸ್ಕಾರಗಳು", ಲೇ:ಪೂಜ್ಯ ಶ್ರೀ ಮಹಾಜಗದ್ಗುರು ಡಾ|| ಮಾತೆ ಮಹಾದೇವಿ, ಪ್ರ: ವಿಶ್ವಕಲ್ಯಾಣ ಮಿಷನ್, ಬೆಂಗಳೂರು, ೧೯೯೫.
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