DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0129
Vaishnavism. Division into Sects. 117
teacher of the day, if not elevated to equal rank, he is a
greater reality. He receives homage as a visible and tangible
mediator between earth and heaven. He is to the mass of
Vaishnavas even more than a mediator between themselves
and God. He is the living embodiment of the entire essence
of the deity (sarva-deva-mayah). Nay, he is still more. He
is the present God whose anger is to be deprecated and favour
conciliated, because they make themselves instantly felt.
Next, all the Vaishnava sects agree, as we have seen
(p. 61), in requiring a special ceremony of initiation (diksha)
into their communion, accompanied by the repetition of a
formula of words, significant of reverence for either Krishna
or Rama, such as, ' Reverence to great Krishna' (Sri Krish-
naya namah), 'Reverence to great Rama' (Sri Ramaya na-
mah), or the eight-syllabled formula, 'Great Krishna is my
refuge'(Sri Krishnah Saranam mama).
Children are admitted to the religion of Vishnu at the
age of three or four years. A rosary or necklace (kanthl)
of one hundred and eight beads1, usually made of tulsi
wood (see p. 67), is passed round their necks by the offici-
ating priest (Guru), and they are taught the use of one of
the foregoing formulas, which is repeated by the Guru, very
much as the sacred words ' In nomine Patris,' etc. are re-
peated by the priest at the Christian rite of baptism.
Then, at the age of twelve or thirteen, another rite is
performed, corresponding to our confirmation. With the
Vallabha sect it is called the ' Dedication rite' (Samarpana);
that is, the consecration of body, soul, and substance (tan,
man, dhan) to Krishna; the formula taught being to the
following effect:—' I here dedicate to the holy Krishna my
bodily organs, my life, my inmost soul, and its faculties,
with my wife, my house, my children, with all the wealth
1 This is because there are one hundred and eight chief names of
Krishna as the Supreme Being.
teacher of the day, if not elevated to equal rank, he is a
greater reality. He receives homage as a visible and tangible
mediator between earth and heaven. He is to the mass of
Vaishnavas even more than a mediator between themselves
and God. He is the living embodiment of the entire essence
of the deity (sarva-deva-mayah). Nay, he is still more. He
is the present God whose anger is to be deprecated and favour
conciliated, because they make themselves instantly felt.
Next, all the Vaishnava sects agree, as we have seen
(p. 61), in requiring a special ceremony of initiation (diksha)
into their communion, accompanied by the repetition of a
formula of words, significant of reverence for either Krishna
or Rama, such as, ' Reverence to great Krishna' (Sri Krish-
naya namah), 'Reverence to great Rama' (Sri Ramaya na-
mah), or the eight-syllabled formula, 'Great Krishna is my
refuge'(Sri Krishnah Saranam mama).
Children are admitted to the religion of Vishnu at the
age of three or four years. A rosary or necklace (kanthl)
of one hundred and eight beads1, usually made of tulsi
wood (see p. 67), is passed round their necks by the offici-
ating priest (Guru), and they are taught the use of one of
the foregoing formulas, which is repeated by the Guru, very
much as the sacred words ' In nomine Patris,' etc. are re-
peated by the priest at the Christian rite of baptism.
Then, at the age of twelve or thirteen, another rite is
performed, corresponding to our confirmation. With the
Vallabha sect it is called the ' Dedication rite' (Samarpana);
that is, the consecration of body, soul, and substance (tan,
man, dhan) to Krishna; the formula taught being to the
following effect:—' I here dedicate to the holy Krishna my
bodily organs, my life, my inmost soul, and its faculties,
with my wife, my house, my children, with all the wealth
1 This is because there are one hundred and eight chief names of
Krishna as the Supreme Being.