What is Devabhisheka?

The word ‘Devabhisheka’comes from two Sanskrit terms: ‘Deva’ meaning god or divinity, and ‘Abhishek’ refers to the sacred ritual of pouring divine water(liquid) on Bhairavs/Bharavis accompanied by the chanting of mantras. In its essence, Devabhisheka represents the consecration or anointment of divinity. Traditionally, it involves the ceremonial bathing of a deity’s image, signifying the invocation of divine presence and blessings.

In Siddha Dharma, Abhisheka is  performed by chanting mantras over an individual, with each mantra specifically associated with different deities. These rituals invoke the divine energies of the respective deities, channeling their blessings and spiritual power upon the Bhairav/bhairavis.

In this sacred process, Abhishek is performed using a variety of pure and holy substances. These include ghee, milk, yogurt, honey, panchamrita (a mixture of five sacred ingredients), sesame oil, rose water, and sandalwood paste, along with other pavitra (sacred) ingredients mixed with water. Each of these elements holds deep symbolic meaning, purifying and consecrating the deity and the devotee, allowing them to connect with divine energies.

ETYMOLOGY

Devabhisheka is the fundamental consecration empowerment of the Bhairavs/Bhairavis, bestowed by Kaulantak Peethadhishwara (the head of kaulanktak tradition) who is currently His Holiness Mahasiddha Ishaputra after they fulfill certain spiritual prerequisites and conditions. He may also bestow this consecration empowerment on certain individuals based on their role in the mission for the renaissance of the eternal Sanatana society and for the upliftment of Sanatana customs and traditions.

In Deva Parampara, water is held in the highest regard, as the source of water in Bharat Varsha is the Himalayas, which are considered the home of deities. The hilly and mountainous regions of Bharat Varsha are therefore called “Devabhoomi,” or the land of the Devi and Devatas (deities). Water is also metaphorically associated with wisdom, as the Himalayas, or Kaulantak Peeth, are believed to be the highest seat of spiritual wisdom in the world. It is a saying saying in Siddha Dharma that just as water flows from the Himalayas to the plains and eventually to the ocean, so does the stream of wisdom from the Himalayas and the residing Siddhas flow to the plains and then to society, reaching the minds of the people of Bharat Varsha. This is why the consecration is performed using pure, unadulterated water from the holiest spots of the Himalayas.

ORIGIN STORY

Part one : The sacred origin of Devabhisheka

According to the legends of Deva Parampara, the origin of the Devabhisheka tradition can be traced back to the Agama Nigama tradition of Lord Shiva as Swachhanda Bhairava and Ma Parvati as Aghoreshwari Kurukulla. Once Maa Parvati and Lord Shiva were engaged in a discussion concerning various deities. Maa Parvati once questioned Lord Shiva, the sovereign of the universe, about the origins of various Devi and Devtas.In response, Lord Shiva revealed that all deities, originate from their shared essence. Maa Parvati was taken aback by this revelation and found this hard to believe , as she had no memory of such a truth because of her rebirth as Himalayan Putri .

As this realization dawned upon Maa Parvati, Lord Shiva held aloft a golden kalash (a sacred pot) and began to pour water over her. As the water cascaded, it transformed into a divine essence, allowing the spirits of all deities to merge into her Sarasarara chakra. With each drop that fell upon her, Maa Parvati came to the profound understanding that all Devi Devtas were integral parts of her being, arising from her essence. This pivotal moment marked the legacy of Devabhisheka, symbolizing the divine connection between Maa Parvati and the multitude of deities, and affirming her role as the mother of all creation. Since then, the Shaktism or Shakta traditions began. The Shakti tradition gave rise to various Kulas (families), and within these Kulas, Shakti was considered the ultimate truth of the universe, while Shiva was seen as Akula. “Akula” doesn’t mean without family but rather beyond Kula, representing the ultimate state.

Part Two: The passing on of the Devabhisheka Tradition

As the tradition of Devabhisheka flourished among the people, various practitioners  began to interpret and perform it in different ways.To establish a proper procedure, Mahasiddha Koshira Nath journeyed to Kailash. There he gained knowledge of the correct methadology for conducting Devabhishek from Lord Nandi and Lord Ganesha. It is for this reason that Lord Ganesha is venerated as the head of Devabhisheka, overseeing the rituals and ensuring their sanctity and correctness. And Lord Nandi is considered the protctor of Devabhishek Vidya tradition. Since then, Mahasiddha Koshira Nath has provided the authentic procedure for Devabhisheka, which has been followed from ancient times to the present day.

The Abhisheka Water

The water used for the Devabhisheka is  drawn from sacred natural sources chosen particularly. It can also be done using the pristine waters of the Himalayas, divine rivers, or other consecated lakes imbued with spiritual power. The timing of the Ahisheka is equally significant and is determined according to the Lunar Panchang calendar. With the ritual being performed on auspicious days and during spiritually potent months to align with the cosmic rhythms and divine will.

Kaulantak Peethadhishwara and Devaparampara

According to Siddha Dharma, Kaulantak Peeth encompasses the vast Himalayan and hill regions spread across multiple countries, collectively known as Deva Bhoomi, or the land of the deities. It is home to various deities, as well as Rishis and Munis. Kaulantak Peeth follows a long-standing tradition of appointing a Peethadhishwara (head) to ensure the continuation of spiritual wisdom in society, as the deities themselves do not manifest directly. Instead, they choose a representative to convey their messages, and this representative is called the Kaulantak Peethadhishwara.

Although Kaulantak Peeth is a tantric seat, it also honors the deities, making the Peethadhishwara responsible for reviving both Tantra and Deva Parampara in society. Deva Parampara emphasizes devotion (bhakti), while Tantra focuses on methods and procedures for worshiping deities. Both approaches lead to the same result in the worship of deities, with the key difference being the underlying philosophy and practices.

Siddha Dharma believes that the Kaulantak Peethadhishwara is the leader of both these approaches. It is up to him to decide which method—bhakti or tantra—is more relevant or effective based on the circumstances of time and place.

Difference between Abhisheka and Deeksha

As per Siddha Dharma or Devaparampara, there are various tools under their methodology to impart wisdoms. The basic is the Deeksha. Deeksha is the wisdom imparted by the Gurumandala through their representative of a particular deity by mantras and rituals. It is like bestowing the key to a great wisdom treasure. Since, the person receives the key, the person has to perform sadhana to spot the treasure and use the Deeksha to unlock the wisdom chest. 

Abhisheka is higher in the hierarchy when it comes to spiritual tools. Abhisheka is regarded higher then Deeksha because after taking certain amounts of Deekshas and their rightfulfillment, the seeker or practitioner is then performed Abhisheka through water to solidify the status and through Abhisheka, different rights are conferred to the practitioners based on the prerogative of Guru. 

The fundamental difference between Deeksha and Abhisheka is that in the former the Guru bestows key for unlocking the wisdom chest, while in the latter the wisdom chest with the key is bestowed to Sadhaka or if the Sadhaka unlocks the wisdom chest, Abhisheka is conferred as an acknowledgement to the achievement of the Sadhaka   

Gurumandala and Devaparampara

The Gurumandala and Deities are considered to be one and the same. The Rishis and Munis, once they transcend their earthly forms, become Deities or are revered as such. For example, in Himachal Pradesh, there is a temple dedicated to Mahasiddha Narada Nath Rishi, who is worshipped as a deity by local people. Similarly, Lomesh Rishi has a dedicated temple in Vinan, Anni, Kullu, where he is recognized as a prominent figure in the Gurumandala and is considered the eternal Peethadhishwara of Kaulantak Peeth. Lomesh Rishi is also revered as a leading figure in the Kaula Kula or Tantra tradition.

There are 108 types of Abhishekas. Sidddhas frequently impart Devabhisheka to their ‘Shishyas’ (disciples) because it embodies the potential for divinity within each person and strengthen their spiritual practices. This is the reason why Rishis and Munis  have emphasised its significance.

In Siddha Dharma, the Deities and the Gurumandala are viewed as one because Deities are essentially Rishis and Munis. When Rishis and Munis impart or bestow knowledge, they are regarded as Gurus. When they are venerated in specific locations, they become Deities. They serve a dual purpose: to impart spiritual wisdom and to promote a Vedic lifestyle, which is famously associated with the way of life of the Rishis and Munis.

Even though we may have lost touch with our roots and history, it is the wisdom and teachings of these great figures that form the foundation of the lifestyle of the people of Bharat Varsha. It is time for their revival and the reawakening of their wisdoms and teachings. The revival of the Deva Parampara will be performed through the Abhisheka consecration because the Abhisheka is about preparing the Bhairavs/Bhairavis for the upliftment of Deva Parampara or in short, the Sanatana Culture.

Purpose of Devabhishek 

The consciousness of the ‘Sadhakas’ has to go through the three stages,Pashutwa, Devatwa and Shivatwa, for the completion of their spiritual journey. These three stages defines the spiritual state of Sadhakas. The fundamental purpose behind conducting Devabhishek is to destroy Pashutwa in people and elevate individuals to Devatwa and Shivatwa. 

Pashutwa: This is the most obvious stage of any human consciousness when they take birth in this earth. This is the default stage of any human being after their birth unless he/she is an avatara. The avatara is the descent of consciousness or in short, the descent of divinity to the material world to carry out specific purpose primarily for the reinstatement of Dharma. Pashutwa is the essence of Pashus. Pashus are those individuals who are under the influence of asta pasha (eight bondages) i.e., ghrina ( aversion), lajja (shame), bhaya ( fear), shanka (doubt), jugupsa (disgust), kula (attachment to a group based on activity), jati (attachment to a group based on birth) and shila ( good character and modesty). As per Siddha Dharma, the whole concept of Sadhana is primarily based around the concept of Pashutwa and how one should transcend it. The rituals, mantra chant, japa, sadhana are performed to sub verse these eight bondages inside us so that we could be free. 

Devatwa: As per Siddha Dharma, Devatwa is the next stage of spiritual pursuit. The Sadhakas cannot attain the state of Shivatwa directly from Pashutwa therefore, a bridge is needed to connect Pashus with Shiva and Devatwa is the link. The whole system of Gurumandala and Devata is for a Sadhaka to attain the state of Shivatwa. Devatwa means the virtues of Deities. Most of the religion in the world is centered around this concept. Devatwa is the root of all spiritual practice of Himalayan Siddhas. The whole Devabhisheka is performed for the imbibement of Devatwa in Sadhakas.

Shivatwa: As per Siddha Dharma’ , Shivatwa is the highest , last and ultimate stage of the spiritual pursuit. When reached, the Bhairav/ Bhairavi becomes Shiva from Jiva. It is the end of the spiritual journey and the Saadhak becomes equal to Lord Shiva and merges into him. Attaining Shivatwa is embodying the qualities of Shiva within oneself- Vidya, Kala, and Shakti. The core aim of Shivatwa is for a yogi to illuminate their inner divinity and unite their radiant energy with the essence of Shiva.

Conclusion 

Devabhishka is regarded as one of  the rarest forms of ritual purification in Siddha Dharma . It encompasses the powerful elements of Shuddhi (purification), Prayaschitta (atonement) , Paap Mukti (freedom from sins), Dosha Mukti (release from afflictions), Baadha Mukti (removal of obstacles) and Bandha Mukti (liberation from bondage). While this sacred ceremony can be performed at various holy sites like lakes, kunds and so on, but it is considered the best when conducted in a natural flowing river. What sets this Abhishek apart is its unique blend of tantric and beshaj traditions, making it not just a ritual but a spiritual realignment. Through this, Bhairavs and Bhairavis undergo a profound transformation , elevating their body and spirit towards a state of purity and higher consciousness.