Sādhaka Dīkṣā and Yogi Dīkṣā
Sādhaka Dīkṣā and Yogi Dīkṣā
In spiritual practice, the role of the Guru is of utmost importance. Just as a child exists in seed form within the mother’s womb and gradually develops, attaining completeness in its organs and limbs, and then manifests in the external world through the process of birth, similarly, the seed-mantra bestowed by the Guru is implanted in the disciple’s heart through initiation (dīkṣā). The disciple purifies and preserves it with proper diligence, and later, it germinates and assumes a form. Over time, this manifested divine power appears as the chosen deity (iṣṭa-devatā). The fruit of iṣṭa-sādhana (spiritual practice focused on the chosen deity) is similar to childbirth.
After initiation, when the Guru-given karmas (prescribed spiritual actions) are performed with dedication, knowledge gradually arises, and from knowledge, devotion emerges. The common intellectual knowledge widely known in the world is dry and devoid of devotion. Even scriptural knowledge does not hold much value if it does not lead to direct realization. True knowledge arises from performing the Guru-ordained actions. A true Guru grants initiation based on the disciple’s foundational capacity, assessing their innate abilities and spiritual inclinations before imparting the teachings of Yoga. If the disciple’s foundation is weak, initiation does not take place.
The eligibility of a sādhaka (spiritual aspirant) and a yogī is determined from the moment of birth. If a being is born in a kṣaṇa (an auspicious spiritual moment), they become a yogī; if born in kāla (a moment bound by temporal progression), they become a sādhaka. Those born in kṣaṇa possess a hierarchy of spiritual authority. There is a difference between sādhaka-dīkṣā and yogī-dīkṣā. Both initiations lead to the awakening of Kuṇḍalinī. Though a disciple can also awaken Kuṇḍalinī through personal efforts, this is an arduous process.
In sādhaka-dīkṣā, such an infusion of spiritual energy occurs that, when combined with personal effort, leads to the awakening of Kuṇḍalinī. Kuṇḍalinī is a divine, luminous power. This luminous energy remains in one state for sādhakas and in a different state for yogīs. By continuously performing the Guru-ordained daily spiritual practices, the awakened, purified radiance gradually intensifies, burning away the māyic coverings of desire, samskāras (past impressions), and tendencies associated with sādhaka-dīkṣā and yogī-dīkṣā. Through this process, the sādhaka gradually ascends in their spiritual evolution.
At the final stage, in the state of perfection (siddhāvasthā), all desires are extinguished, and the previously awakened Kuṇḍalinī manifests as the iṣṭa-devatā in a direct, experiential form. However, at this stage, the sādhaka no longer retains the physical body—perfection (siddhi) does not occur while still embodied; rather, it is accompanied by the departure from the physical form. In contrast, the yogī’s foundation is distinct. A true Guru, during initiation, directly awakens the Kuṇḍalinī. In this state, it does not merely appear as a luminous form, as in the case of a sādhaka, but manifests as a fully formed, tangible divine power.
A sādhaka, after a lifetime of practice, ultimately attains the iṣṭa-rūpa (form of the chosen deity), whereas a yogī attains this realization right from the beginning. Moreover, the actions of a sādhaka and those of a yogī differ significantly in nature. The sādhaka, through their efforts, transforms the luminous energy into the form of their chosen deity, whereas the yogī, from the very beginning, engages in the worship of a tangible, embodied form of the iṣṭa.
A sādhaka’s desires are burned away, making them a worshipper of the formless divine light. In contrast, the yogī possesses greater power; hence, they do not need to renounce desires but rather purify and integrate them with their divine essence—this is Yoga. For this reason, yogīs are able to perceive their chosen deity in a tangible, embodied form even while in the physical body. When a yogī attains complete perfection, they receive supreme knowledge.
Just as fire is produced by friction, similarly, through the friction-like process of yogic action, the fire of life-force (jīvāgni) is generated. This is the fire of knowledge (jñānāgni). This knowledge is not dry, for through its influence, the divine presence of the Supreme Being (Bhagavān) shines forth in its fullness, elevating the individual to the state of parā-bhakti (transcendental devotion). This is the secret of how knowledge gives rise to devotion. The commonly found devotion in the world is often an emotional frenzy, whereas the devotion accepted by a yogī is not in conflict with knowledge. The mature form of this devotion is prema (divine love), which represents the complete evolution of the spiritual life.
The fundamental principle of this teaching is that, through the Guru’s grace, the yogī, in the process of spiritual practice, becomes a manifestation of divine power itself. This is known as yoga-vibhūti (the yogic glory). A true yogī is one who has attained godhood, with the inconceivable power of Māyā (divine illusion) under their control. Hence, upon attaining divinity (Īśvaratva), the yogī’s ideal is fulfilled, making them a possessor of extraordinary divine power.
There are three primary powers in this path: Icchā (will), Jñāna (knowledge), and Kriyā (action). When the power of knowledge becomes complete, the yogī becomes omniscient; when the power of action is perfected, they become the doer of all actions. The integration of knowledge and action leads to the manifestation of Vijñāna-śakti (higher scientific knowledge), through which the yogī can perform acts related to creation, sustenance, and dissolution. At the core of Vijñāna-śakti lies the supremacy of Prakṛti (nature), for the process of creation follows the sequence of Jñāna-śakti (knowledge-power) leading to Kriyā-śakti (action-power).
However, Icchā-śakti (the power of will) operates differently. Through its influence, a yogī can accomplish any task or acquire any knowledge without requiring Jñāna-śakti. When the power of will arises, knowledge is not necessary for action to occur. Likewise, no effort is needed for actions to take place. Eventually, a stage comes where even Icchā-śakti must be surrendered to Mahā-icchā (the Supreme Will), at which point the yogī attains the blissful state of the unfathomable Ananda-svarūpa (form of supreme bliss).
In this state, the yogī has no personal desire to perform any action—everything happens naturally through the Supreme Will. The yogī remains perpetually immersed in Paramānanda (supreme bliss). Even within this bliss, there exists a subtle oscillation, for pleasure arises in favorable circumstances, and suffering in unfavorable ones. When the yogī transcends the dualities of favorable and unfavorable, they ascend to Cit-śakti (pure consciousness). This is the external manifestation of Parā-śakti (the Supreme Power). By taking refuge in this, the yogī attains omniscience of the entire cosmos.
Upon reaching this stage, no duties remain for them. Such a yogī, while engaging in nitya-līlā (eternal divine play), remains simultaneously detached and, at the same time, endowed with absolute independence and divine authority.
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