Introduction to Tantra Sastra - Aghori

ABHI Ṣ EKA
ABHIṢEKA 1 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, pūrṇ ābhi-
ṣeka is given in the stage beyond dakṣinācāra, when the
disciple has qualified himself by puraścarāṇ a 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 Vaśiṣṭ ha became involved, and in which the Ṛ ṣi
Viśvāmitra acquired brahmajñānā and so became a
Brāhmaṇ a. 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
pañcāṇga-puraścarana, and with the assistance of his
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.