Chapter 9 – The Ten Kinds of Purificatory Rites (Sangskara)
THE Adorable Sadashiva said:
O Virtuous One! I have spoken to Thee of the custom and religious duties appropriate to the different castes and stages of life. Do thou now listen whilst I tell Thee of the purificatory rites of the different castes (1). Without such rites, O Devi! the body is not purified, and he who is not purified may not perform the ceremonies relating to the Devas and the Pitris (2). Therefore it is that men of every caste, commencing with the Vipras, who desire their welfare in this life and hereafter, should, in all things and with care, perform the purificatory rites which have been ordained for their respective castes (3).
The ten purificatory ceremonies are those relating to conception, pregnancy, and birth of the child; the giving of its name, its first view of the sun, its first eating of rice, tonsure, investiture, and marriage (4).
The Shudras and mixed castes have no sacred thread, and but nine purificatory ceremonies; for the twice-born classes there are ten (5). O Beautiful Lady! all observances, whether they be obligatory, occasional, or voluntary, should be performed according to the injunctions of Shambhu (6). O Dearest One! I have already, in My form of Brahma, spoken of the rules appropriate to the purificatory and other observances (7), and of the Mantras appropriate to the various purificatory and other observances, according to the differences in caste (8).
In the Satya, Treta, and Dvapara Ages, the Mantras, O Kalika! were in their application preceded by the Pranava (9); but in the Kali Age, O Supreme Devi! the decree of Shangkara is that man do perform all rites with the aid of the same Mantras, but preceded by the Maya Vija (10). All Mantras in the Nigamas, Agamas, Tantras, Sanghitas and Vedas, have been spoken by Me. Their employment, however, varies according to the Ages (11). For the benefit of men of the Kali Age, men bereft of energy and dependent for existence on the food they eat, the Kula doctrine, O Auspicious One! is given (12).
I will now speak to Thee in brief of the purificatory and other rites, suitable for the weak men of the Kali Age, whose minds are incapable of continued effort (13). Kushandika precedes all auspicious ceremonies. I shall, therefore, O Adored of the Devas! speak firstly of it. Do Thou listen (14). In a clean and pleasant spot, free from husks and charcoal, let the wise one make a square, the sides of which are of one cubit’s length (15). Then draw in it three lines from the West to East (of the square). Let him then sprinkle water over them, uttering the Kurcha Vija the while. Then Fire should be brought to the accompaniment of the Vahni Vija (16). The Fire, when so brought, should be placed by the side of the square, the worshipper breathing the Vagbhava Vija (17). Then, taking up a piece of burning wood with the right hand from the Fire, he should put it aside as the share of the Rakshasas, saying:
Mantra
Hring, Salutation to the raw-meat eaters: Svaha (18).
The worshipper, lifting up the consecrated Fire with both hands, should place it in front of him on the three lines (above mentioned), inwardly reciting the while the Maya Vija before the Vyahritis (19). Grass and wood should then be thrown upon the Fire to make it blaze, and two pieces of wood should be smeared with ghee and offered as an oblation to it. Thereafter Fire should be named according to the object of worship, and then meditated upon as follows (20):
Dhyana
Ruddily effulgent like the young Sun, with seven tongues and two crowned heads of matted hair, seated on a goat, whose weapon is Shakti. (21)
Having so meditated upon the Carrier of oblations, He should be thus invoked with joined palms (22).
Mantra
Hring, come, O Carrier of Oblations to all the Immortals, come! Come with the Rishis and Thy followers, and protect the sacrifice. I make obeisance to Thee. Svaha (23).
Having thus invoked Him, the worshipper should say, “0 Fire! this is Thy seat,” and then worship him, the Seven-tongued, with appropriate offerings (24). The seven licking Tongues of Fire are: Kali, Karali, Mano-java, Sulohita, Su-dhumra-varna, Sphulingini, and Vishva-nirupini (25). Then, O Great Devi! the sides of the Fire should be thrice sprinkled with water from the hand, beginning from the East and ending at the North (26). Then the sides of the Fire, from the South to the North, should be thrice sprinkled with water, and following that the articles of sacrifice should be thrice sprinkled (27). Then spread kusha grass on the sides of the square, beginning with the East and ending with the North. The ends of the blades of grass on the North should be turned towards the North, and the rest of the grass should be placed with its ends towards the East (28). The worshipper should then proceed to the seat placed for Brahma, keeping the Fire on his right, and, picking up with his left thumb and little finger a blade of kusha grass from the seat of Brahma, should throw it along with the remaining blades of kusha grass on the South side of the fire,
Mantra
“Hring, Destroy the abode of the enemy” (29-30).
(The performer of the sacrifice should then say to Brahma:) ” O Brahman, Lord of Sacrifices, be thou seated here. This seat is made for thee.” The Brahma, saying “I sit,” should then sit down, with his face turned towards the North (31). After worshipping Brahma with scent, flowers, and the other articles of worship, let him be supplicated thus (32):
Mantra
O Lord of Sacrifices! protect the sacrifice.O Brihaspati! protect this sacrifice. Protect me also, the performer of this sacrifice.O Witness of all acts! I bow to Thee (33).
Brahma should then say, “I protect,” and if there is no person representing Brahma, then the performer of the sacrifice should, for the success of the sacrifice, make an image with darbha grass of the Vipra, and himself say this (34). The worshipper should then invoke Brahma, saying, “0 Brahman, come here, come here!” and, after doing honour to him by offering water for washing his feet and the like, let him supplicate him, saying, “So long as this sacrifice be not concluded, do Thou deign to remain here,” and then make obeisance to him (35). He should then sprinkle the space between the North-East corner of the fire and the seat of Brahma three times with water taken in his hand, and should thereafter sprinkle the fire also three times, and then, returning the way he went, take his own seat. Let him then spread on the North side of the square some darbha grass, with the ends of the blades towards the North (36-37). He should then place thereon the articles necessary for the sacrifice, such as the vessel (filled with water) for sprinkling, and the vesse1 containing ghee, sacrificial fuel, and kusha grass. He should also place the sacrificial ladle and spoon on the darbha grass, and purify them by sprinkling water over them, and then, regarding them with a celestial gaze, uttering the
Mantra
Hrang Hring Hrung (38-39).
Then, with his right knee touching the ground, let him put ghee into the spoon with the ladle, and, with desire for his own well-being, Jet him offer three oblations, saying the
Mantra
Hring to Vishnu. Svaha (4o).
Taking again ghee in the same way, and meditating upon Prajapati, oblations should be offered with ghee streaked across the fire from the corner of Agni to that of Vayu (41). Taking ghee again and meditating on Indra, let him offer oblations from the corner of Nairrita to that of Ishana (42). O Devi! oblations should thereafter be offered to the North, the South, and to the middle of the fire, to Agni, Soma, and to Agni and Soma together (43). Upon that three oblations should be offered, uttering the
Mantras
Hring salutation to Agni,
Hring salutation to Soma,
Hring salutation to both Agni and Soma,
respectively. Having performed these (preliminary) rites, the wise one should proceed to that prescribed for the Homa sacrifice, which is to be performed (44). The offering of oblations (as above described), commencing with the three offerings made to Vishnu and ending with the offering to Agni and Soma, is called Dhara Homa (45).
When making any offering, both the Deva, to which the same is being made, and the thing offered should be mentioned, and upon the conclusion of the principal rite he should perform the Svishti-krit Homa (46). O Beautiful One! in the Kali Age there is no Prayashchitta Homa. The object thereof is attained by Svishti-krit and Vyahriti Homas (47). O Devi! (for Svishti-krit Homa.) ghee should be taken in manner above mentioned, and, whilst mentally reciting the name of Brahma, oblation should be offered with the following:
Mantra
Hring, O Deva of the Devas! do Thou make faultless any shortcomings that there may be in this rite, and anything done needlessly, whether by negligence or mistake. Svaha (48-49).
Then oblation should be offered to Fire, thus:
Mantra
Hring, O Fire! Thou art the Purificator of all things. Thou makest all sacrifices propitious, and art the Lord of all. Thou art the Witness of all sacrificial rites, and the Insurer of their success. Do Thou fulfil all my desires (50).
The sacrificing priest, having thus concluded the Svishti-krit Homa, should thus (pray to the Supreme Brahman):
Mantra
O Supreme Brahman! O Omnipresent One! for the removal of the effects of whatsoever has been improperly done in this sacrifice, and for the success of the sacrifice, I am making this Vyahriti Homa.
Saying this, he should offer three oblations with the three
Mantras
Hring Bhuh Svaha,
Hring Bhuvah Svaha,
Hring Svah Svaha.
Thereafter offering one more oblation with the
Mantra
Hring Bhuh, Bhuvah, Svah Svaha,
the wise priest should, jointly with the giver of the sacrifice, offer the complete oblation (51-53). If the latter has performed the sacrifice without a priest, he should offer the oblation himself. This is the rule in Abhisheka and other observances (54). The Mantra for the complete oblation is –
Mantra
Hring, O Lord of Sacrifice! may this Sacrifice of mine be complete. May all the Devatas of sacrifices be pleased and grant that which is desired. Svaha (55).
The wise one should then, with the giver of the sacrifice, stand up, and, with a well-controlled mind, offer oblations with fruit and pan leaves, uttering the while the aforesaid Mantra (56).
The learned one should, after offering the complete oblation, perform Shanti-karma. Taking water from the sprinkling vessel, he should with kusha grass sprinkle it over the heads of the persons present (57), reciting the
Mantra
May the water be friendly to me, may water be like a medicament to me, may water preserve me always; water is Narayana Himself (58). Do thou, O water! grant me happiness and my earthly desires, and so forth.
Having said this, and sprinkled water over the heads of those present, throw a few drops on the ground, saying (59):
Mantra
To those who are ever hostile to me, and to those to whom we are ever hostile, may water be their enemy and engulf them (60).
Sprinkling a few drops of water in the North-East corner to the accompaniment of the above-mentioned Mantra, the kusha grass should be put away, and supplication should be made to the Carrier of oblations as follows (61):
Mantra
O Carrier of Oblations! do Thou grant unto me understanding, knowledge, strength, intelligence, wisdom, faith, fame, fortune, health, energy, and long life (62).
Having thus prayed to Fire, he should, O Shiva! be bidden to depart with the following (63):
Mantra
Sacrifice! do thou depart to the Lord of Sacrifice.
Fire! do thou depart to the Sacrifice itself.
Lord of Sacrifice! do Thou depart to Thine own place and fulfil my desires (64).
Then saying, “Fire, forgive me,” the Fire should be moved to the South by pouring oblations of curd on the North of Fire (65). Then the worshipper should give a present to Brahma, and, after bowing to him respectfully, bid him go, and, with the ashes adhering to the ladle, the officiating priest should then make a mark on his own forehead and on that of the giver of the sacrifice, uttering the
Mantra
Hring, Kling, do thou bring peace; mayest thou cause prosperity (66-67). By the grace of Indra, of Agni, of the Maruts, Brahma, the Vasus, the Rudras, and Praja-pati, may there be peace, may there be prosperity.
Whilst saying this Mantra, he should place a flower on his own head. Thereafter the giver of the sacrifice should, as his means allow, offer presents for the success of the sacrifice and for the Kushandika rite (68-69).
I have spoken to Thee, O Devi! of Kushandika, which is the groundwork of all auspicious ceremonies, and which all Kula worshippers should with care perform at the commencement thereof (70).
O Auspicious One! I will now speak to Thee of Charu-karma, in order to insure the ritual success in those families in which the cooking of charu is a traditional practice in the performance of all rites (71). The pot for cooking charu should be made of either copper or mud (72). In the first place, the articles should be consecrated according to the rules prescribed in Kushandika, and then the pot of charu should be placed in front of the worshipper (73). After careful examination to see that it is without holes and unbroken, a blade of kusha grass of the length of a pradesha should be put in the pot (74). The rice should be placed near the square and then, O Adored of the Devas! the names of such of the Devas as are to be worshipped in each particular ceremony should be uttered in the dative case, followed by the words “to please Thee,” and then “I take,” “I place it in the pot,” and “I put water into it,” and put four handfuls of rice in the name of each Deva. He should then take the rice, put it in the pot, and pour water over it (75-77). O Virtuous One! milk and sugar should be added thereto, as is done in cooking. The whole should then be well and carefully cooked over the consecrated fire (78). And when he is satisfied that it is well cooked and soft, the sacrificial ladle, filled with ghee, should be let into it (79). Thereafter placing the pot on kusha grass on the northern side of the Fire, and adding ghee to the charu three times, the pot should be covered with blades of kusha grass (80). Then, putting a little ghee into the sacrificial spoon, a little charu should be taken from the pot. With it Janu Homa is done (81). Then, after doing Dhara Homa, oblations should be made with the Mantras of the Devas, who are directed to be worshipped in the principal rite (82). Completing the principal Homa after performance of Svishti-krit Homa, expiatory Homa should be performed, and the rite thus completed (83). In the sacramental and consecratory ritual this is the method to be observed. In all auspicious ceremonies it should be followed for the complete success thereof (84).
Now,O Mahamaya! I will speak of Garbhadhana and other rites. I will speak of them in their order, beginning with Ritusangskara. Do Thou listen (85).
After performing his daily duties and purifying himself, (the priest) should worship the five deities–Brahma, Durga, Ganesha, the Grahas, and the Dikpalas (86). They should be worshipped in the jars on the East side of the square, and then the sixteen Matrikas–namely, Gauri and others–should be worshipped in their order (87). The sixteen Matrikas are Gauri, Padma, Shachi, Medha, Savitri, Vijaya, Jaya, Deva-sena, Svadha, Svaha, Shanti, Pushti, Dhriti, Kshama, the worshipper’s own tutelary Devata, and the family Devata (88).
Mantra
May the Mothers that cause the joy of the Devas come and bring all success to weddings, vratas, and yajnas. May they come upon their respective carriers, and in all the fulness of their power, in their benign aspect, and add to the glory of this festival (89-90).
Having thus invoked the Mothers and worshipped them to the best of his powers, the priest should make five or seven marks with vermilion and sandal paste on the wall, at the height of his navel, and within the space of a pradesha (91).
The wise one should then, whilst breathing the three Vijas–Kling, Hring, and Shring–pour an unbroken stream of ghee from each of the said marks, and there worship the Deva Vasu (92). The wise man, having thus made the Vasu-dhara according to the directions which I have given, and having made the square and placed the Fire thereupon, and consecrated the articles requisite for Homa, should then cook the excellent charu (93). Charu which is cooked in this (Ritu-sangskara) is called Prajapatya, and the name of this Fire is Vayu. After concluding Dhara Homa, the rite of Ritu-sangs-kara should be begun (94). Three oblations of charu should be offered with the
Mantra
Hring. salutation to Prajapati. Svaha.
The one oblation should be offered with the following (95):
Mantra
May Vishnu grant the power to conceive. May Tvashta give the form. May Prajapati sprinkle it, and may Dhata give the power to bear (96).
This oblation should be made with either ghee or charu, or with ghee and charu, and should be offered meditating upon the Sun, Vishnu, and Prajapati (97).
Mantra
May Sinibali give support to thy womb, may Sarasvati give support to thy womb, may the two Ashvins, who wear garlands of lotuses, give support to thy womb (98).
Meditating upon the Devis Sinibali and Sarasvati and the two Ashvins, excellent oblations should be offered with the above Mantra, followed by Svaha (99). Then oblation should be offered to the sanctified Fire, meditating upon Surya and Vishnu with the
Mantra
Kling, String, Hring, Shring, Hung, grant conception to her, who desires a son: Svaha (100).
Then, in the name of Vishnu, oblations should be offered with the following:
Mantra
As this extended Earth ever carries a full womb, do thou likewise carry for ten months until delivery. Svaha (101).
Meditating upon the Supreme Vishnu, let a little more ghee be thrown into the Fire with the following:
Mantra
Vishnu! do Thou in Thy excellent form put into this woman an excellent son: Svaha (102).
And, uttering the following
Mantra
Kling, Hring, Kling, Hring, String, Hring, Kling, Hring,
let the husband touch his wife’s head (103). Then the husband, surrounded by a few married women having sons, should place both hands on the head of his wife, and, after meditating on Vishnu, Durga, Vidhi and Surya, place three fruits on the cloth of her lap. Thereupon he should bring the ceremony to a close by making Svishti-krit oblations and expiatory rites (104-105). Or the wife and husband may be purified by worshipping Gauri and Shangkara in the evening, and by giving oblations to Sun (106).
I have now spoken of Ritu-sangskara. Now listen to that relating to Garbhadhana (107). On the same night, or on some night having a date of an even number, after the ceremony, the husband should enter the room with his wife, and, meditating on Prajapati, should touch his wife and say:
Mantra
Hring, O Bed! be thou propitious for the begetting of a good offspring of us two (108-109).
He should then with the wife get on the bed, and there sit with his face towards the East or the North. Then, looking at his wife, let him embrace her with his left arm, and, placing his right hand over her head, let him make japa of the Mantra on the different parts of her body (as follows) (110): Let him make japa over the head of the Kama Vija a hundred times; over her chin of the Vagbhava Vija a hundred times; over the throat of the Rama Vija twenty times; and the same Vija a hundred times over each of her two breasts (111). He should then recite the Maya Vija ten times over her heart, and twenty-five times over her navel. Next let him place his hand on her member, and recite jointly the Kama and Vagbhava Vijas a hundred and eight times, and let him similarly recite the same Vijas over his own member a hundred and eight times; and then, saying the Vija “Hring,” let him part the lips of her member, and let him go into her with the object of begetting a child (112-113). The husband should, at the time of the spending of his seed, meditate on Brahma, and, discharging it below the navel into the Raktikanadi in the Chitkunda, he should at the same time recite the following (114, 115):
Mantra
As the Earth is pregnant of Fire, as the Heaven is pregnant of Indra, as the Points of the compass are pregnant of the Air they contain, so do thou also become pregnant (by this my seed) (116).
If the wife then, or at a subsequent period, conceive, the householder, O Maheshvari! should perform in the third month after conception the Pungsavana rite (117). After the performance of his daily duties, the husband should worship the five Devas and the heavenly Mothers, Gauri and others, and should make the Vasu-dhara (118).
The wise one should then perform Briddhi Shraddha, and, as aforementioned, the ceremonies up to Dhara-Homa, and then proceed to the Pungsavana rites (119). The charu prepared for Pungsavana is called “Prajapatya,” and the fire is called Chandra (120). One grain of barley and two Masha beans should be put into curd made from cow’s milk, and this should be given to the wife to drink, and, whilst she is drinking it, she should be asked three times: “What is that thou art drinking,O gentle one?” (121). The wife should make answer: “Hring, I am drinking that which will cause me to bear a son.” In this manner the wife should drink three mouthfuls of the curd (122). The wife should then be led by women whose husbands and children are living to the place of sacrifice, and the husband should there seat her on his left and proceed to perform Charu-Homa (123).
Taking a little charu as aforementioned, and uttering the Maya Vija and the Kurcha Vija, he should offer it as oblation, with the following:
Mantra
Do thou destroy, do thou destroy all these Bhutas, Pretas, Pishachas, and Vetalas, who are inimical to conception and destroyers of the child in the womb, and of the young. Do thou protect (the child in) the womb, do thou protect (the child in) the womb (124-125).
Whilst reciting the above Mantra, meditate upon Fire, as Raksko-ghna, and on Rudra and Prajapati, and then offer twelve oblations (126).
He should then offer five oblations with the
Mantra
Hring, Salutation to Chandra. Svaha.
And then, touching his wife’s heart, breathe inwardly the Vijas Hring and Shring one hundred times (127). He should then perform Svishti-krit Homa and Prayash-chitta, and complete the ceremony. Panchamrita should be given in the fifth month of pregnancy 128). Sugar, honey, milk, ghee, and curd in equal quantities make Panchamrita. It is needful for the purification of the body (129). Breathing the Vijas Aing, Kling, Shring, Hring, Hung, and Lang, five times over each of the five ingredients, the husband, after mixing them together, should cause his wife to eat it (130). Then, in the sixth or eighth month, the Simantonnayana rite should be performed. It may, however, be performed any time before the child is born (131). The wise one should, after performing the rites as aforementioned, do Dhara-Homa, and sit with his wife on a seat, and offer three oblations to Vishnu, Surya, and Brahma, saying:
Mantra
To Vishnu Svaha, to the Effulgent One Svaha, to Brahma Svaha (132).
Then, meditating on Chandra, let him offer seven oblations to Soma into Fire under his name of Shiva (133). Then, O Shiva! he should meditate upon the Ashwins, Vasava, Vishnu, Shiva, Durga, Prajapati and offer five oblations to each of them (134). The husband should after that take a gold comb, and comb back the hair on each side of the head and tie it up with the chignon (135). He should, whilst so combing the hair, meditate upon Shiva, Vishnu. and Brahma, and pronounce the Maya Vija (136) and the
Mantra
O Wife! thou auspicious and fortunate one, thou of auspicious vows! do thou in the tenth month, by the grace of Vishva-karma, be safely delivered of a good child. May thou live long and happy. This comb, may it give thee strength and prosperity!
Saying this Mantra, the ceremony should be completed with Svishti-krit Homa and other rites (137-138). Immediately after the birth of the son the wise one should look upon his face and present him with a piece of gold, and then in another room perform Dhara Homa in the manner already described (139). He should then offer five oblations to Agni, Indra, Prajapati, the Vishva-devas, and Brahma (140).
