What is Dīkṣā (दीक्षा)?

Question

I've found this basic definition of Dīkṣā though I don't know in which scripture it appears -

svarupasambodhadanatmako bhedamayabandha-ksapanalaksanasca sarhskaravisesah
i.e. Dikshā is a particular consecration ceremony for initiation into the higher life, conferring on the initiate the gift of knowing oneself, and casting away the impurity due to the sense of difference that binds oneself.

Going through this definition, it seems one can be initiated by oneself, without physical guru.

• So can I initiate myself, if possible how?

• Can anyone cite the source & explanation of this verse or answer the esoteric meaning of Dīkṣā citing any good source?.

Answer 1

I am answering only this part: What is Diksha? Definition of Diksha or initiation is described in Devi Bhagavata Purana, 12th Book, Chapter 7 as follows:

4-41. Nârâyana said :-- O Nârada! Listen. I am now telling you about the rules of initiation (Dîksâ) of the disciples, pure in heart. When they are initiated, they become entitled then and not before that, to worship the Devas, the Fire and the Guru. That method of instruction, and religious act and ceremony is called the Dîksâ (initiation) by which the Divine Knowledge is imparted; and at once flashes in the heart and mind of the initiated that Knowledge and all his sins are then destroyed. So the Pundits of the Vedas and the Tantras, say. (The Divine Knowledge is like lightning, fire, arising and permeating the body, mind, and spirit.) This Dîksâ ought to be taken by all means. This gives excellent merits and pure results. Both the Guru and the S’isya (disciple) ought to be very pure and true. (This is the first essential requisite. Then the results are instantaneous).

There are various types of Diksha is described in Brahmanda Purana 4.43 as follows:

2. “We shall communicate Diksa (initiation) wherefrom one attains identity with the deity and whereby the dirts of sins of persons are washed off.

3. The preceptor meditates upon Sivapura (as stationed) in the hand, repeats the Mila Mantras of the deity Angamalini (?) and touches the body of the disciple. This is called Sparsadiksa (the initiation by touch).

4. The preceptor closes his eyes and meditates on Srikamaksi. With delighted mind he looks properly at the disciple. This is called Drgdiksa (the initiation by vision).

5. Merely when the proceptor beholds, speaks and touches, perfect knowledge arises immediately. That initiation is considered Sambhavi (pertaining to Sambhu the bestower of happiness).

6. The body of the preceptor is similar to the body of the goddess as mentioned before. By his grace the disciple too shines with the same form as he.

7. The leading spiritual preceptor properly gratified by means of service of long duration, silently intends initiation of the disciple. This is considered Manasi Diksa (mental initiation).

Answer 2

So can I initiate myself, if possible how?

NO.

See what Lord Shiva says on this:

VinA dikshAm na mokshah syAttaduktam shivashasane |
SA cha na syAdvinAchArjya mityAchArjyaparamparA ||

Without initiation (VinA dikshAm) there is no liberation- this has been laid down by the Lord. And, initiation can not be there without a Teacher (VinA AchAryajya). Hence it comes down the line of Teachers- Parampara.

TasmAt siddhantam samprApya sampradAyAdihetubhih |
AntarenopodeshtAram mantrAh syur nishphalA yatah ||

Without a Teacher, all philosophy, traditional knowledge, Mantras are fruitless.

KulArnava Tantram Chapter 14, Verses 3,4.

So, obviously the Guru is very much needed in DikshA.

UPDATE:

In chapter 17 of KulArnava Tantram Lord Shiva gives Nirukti-like (etymological) definitions of several Tantrik terminologies. For DikshA the Nirukti given is as follows:

DivyabhAba pradAnAccha kshAlanAt kalmashasya cha |
Diksheti kathitA sadvirbhava bandha vimochani ||

Because it gives the godly state of being (DivyabhAva), washes away (KshAlanAt) the sin and releases from the bonds of worldly existence, it is called DikshA.

KulArnava Tantram 17.51

Also, there are several types of DikshAs. If i am to include all those details here, it would make the answer very long.

Answer 3

Well if you read this from Srimad-Bhagavatam 8.24.49-50, you'll see that it is not needed

na yat-prasādāyuta-bhāga-leśam anye ca devā guravo janāḥ svayam kartuṁ sametāḥ prabhavanti puṁsas tam īśvaraṁ tvāṁ śaraṇaṁ prapadye

TRANSLATION

Neither all the demigods, nor the so-called gurus nor all other people, either independently or together, can offer mercy that equals even one ten-thousandth of Yours. Therefore I wish to take shelter of Your lotus feet.

Lord Viṣṇu does not give a devotee benedictions that will create a further demand for benedictions. By worshiping the demigods one may get results, but, as described in Bhagavad-gītā, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: whatever great benedictions one may achieve from the demigods are all temporary. Because the demigods themselves are temporary, their benedictions are also temporary and have no permanent value. Those who aspire for such benedictions have a poor fund of knowledge (tad bhavaty alpa-medhasām). But we are interested in self-realisation. Therefore we accept You, the Supreme Personality of Godhead, as our spiritual master, for You are able to see in all directions and are omniscient like the sun."

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” This is the greatest benediction.