Sri Kamakoti Mandali  
shrImAtre namaH  
line decor
  HOME  ::  
line decor
   
 
Vidhura Diksha

 

[Query] My uncle is initiated into Shree Vidya. He is ready to give me diksha but his wife passed away last year. Is it fine to accept diksha from him this year? Please help me.

daityendravakShaHsthaladArudAruNaiH
karoruhairyaH krakachAnukAribhiH |
chicCheda lokasya bhayAni so.achyutaH
mamAstu mA~NGalyavivR^iddhaye hariH ||

shrImAtre namaH

It is said:

anAshramANAm yA dIkShA sA dIkShA duHkhadAyinI |

As there is no siddhi of grhasthAshrama without the wife, dIkshA from a vidhura or a widower is not recommended by the scriptures.

The prAjApatya smR^iti says:

aprajo mR^itapatnIkaH sarvakarmasu garhitaH |
chando vinApi na stheyaM dinamekaM vinAshramam ||

Here, the widower is stripped of adhikAras like shrAddha bhojana etc. Thing to note here would be that it is not meant here that a person without progeny and a widower are anadhakArins. It is meant that a widower, who does not have progeny, he alone is anadhikArin. The support for this statement can be found elsewhere:

shrtij~naM kulajaM shAntaM prajAvantaM jitendriyam |
mR^itabhAryamapi shrAddhe bhojayedaviSha~NkitaH ||

One with progeny, even if a vidhura, can initiate a disciple. Of course, the focus here is on progeny because it is assumed that the
other mukhya lakShaNas required, such as shrotriyam brahmaniShTham etc. have already been fulfilled before reaching the point of discussion where his state as mR^itapatnIka is being discussed as the only factor hindering dIkShA.

There is yet another smR^iti vAkya which supports the same:

yasya putrAH sadAchAraH shrutij~nA dharmasammukhAH |
pitrbhaktiratA dAntA na vaidhavyaM mR^itastriyi ||

By the above pramANa, when the said conditions are fulfilled, a mR^itapatnIka is as eligible to offer dIkShA as a sapatnIka.

If dIkShA is obtained from one who does not fit this description, prAyashchitta has to be performed and re-initiation should be sought
from a yoga guru.

prAyashchitte dhenurekA trirAtravratameva vA |
prAyashchittam tataH krtvA punardIkShAm samAcharet ||

Thus, to arrive at the final conclusion, one would have to first apply the primary filter of smR^iti pramANa and then the secondary filter of tantra pramANa. This is the path prescribed for traivarNikas when dealing with issues such as these.

varadA padanamrebhyaH pAradA bhavavAridheH |
nIradAbhakachA bhUyAdbhavyAya bhavasodarI ||