1.7. Expiatory Rites in Ājitāgama and Dīptāgama

Ajitāgama and Dīptāgama are including in the major Siddhāntāgmas, mostly deal with temple rituals and related subjects.^[1] Āgamas like Ajitā and Dīptā have immensely contributed to the field of expiation. The Ajitā considered that in case of fault in Mantra in a rite, fault in the material, in the case of an alteration of Aṅgurārpaṇa, fault in Vṛṣayāga (Worship of the Bull), falling down of the flag or mast, falling down of the icon and trident (Śūla), deficiency of Aṣṭabandha (the special cement like substance used for fixing the idol), fire in temple or burning of Liṅga and icons, entering of thieves in temple, deficiency of a surrounding deity, deficiency of the sacrificial stone (Balipīṭha), if in the case of dog etc. touching the icon or entering the sanctum sanctorum, touch of impure woman (in the period of menstruation) in an icon or sanctum sanctorum, touch and entering of a Sūtikā, in case a Pretaka touches or enters the sanctum, lack of daily worships, evening protection rite (Sāyarakṣa), illumination rite (Nīrājanavidhi), door worship (Dvārapūja), daily festival or annual festival (Utsava) etc. are causes of impurity affected in temples.^[2]

The expiations suggested by Ajitāgama are subsequent:

1. Pāśupatahoma,
2. Triyambakahoma,
3. Śaktihoma,
4. Mūrtihoma,
5. Sprinkling of water,
6. Saptaśuddhi,
7. Sprinkling of Pañcagavya,
8. Gomayalepana,
9. Feeding of Brahmin,
10. Pañcaśuddhi,
11. Reciting the Mantras^[3],
12. Snapana (Bath Ceremony),
13. Śāntihoma (Fire ritual of Pacification),
14. Diśāhoma (Fire rituals for directions) and
15. Nīrājana.

Here Ajitāgama proclaims that if the expiations are not performed by one on such conditions, it shall cause the downfall of the village, death of a king, destruction of the cattle, death of children, annihilation of a Yajamanā, famine for the residents of the village, and destruction of crops.^[4]

Like this, Dīptāgama suggests Śāntihoma, Śiva Pūja, Astrayāga, Puṇyāha, Snapana, Mūrtihoma, feeding of Brahmin, sprinkling of Pañcagavya, Vāstuhoma, Recitation of Vyomamantra, Astramantra, Aghora, Śāntimantra, Puruṣamantra and Caṇḍamantra as for expiation. The concepts of untouchability and caste system are the main causes leading to impurity. Dīpta considers the entering of Sūtaka, Pretaka, Caṇḍāla and entering of animals in to the temple premises as offensive.^[5] And also it describes the details of festival related expiatory rites. It is clear that the earlier Śaivagamas like Niśvāsa, Brahmayāmala and Mataṅgaparameśvara do not discuss temple expiatory rites. This indicates the fact that expiatory rites are not the innermost idea of Śaivism in most primitive epoch. Moreover in initial stage the atonement rituals were frequently related to the concept of salvation. The expiatory rituals of Mataṅga, Sārdhatriśatikālottara and Brahmayāmala are good examples. They suggest expiations for one who has fallen down from the goal of salvation.^[6] The Punarjanma-Karma concepts are obviously seen in Āgamas related to expiations. The Āgamic authorities deeply believe in auspicious and inauspicious Nimittas and these beliefs lead to expiatory rituals. The impact of Dharmaśāstras is noticeably seen in Āgamas. Raurava, Ajitā and Dīpta are excellent examples. The early Āgamas like Niśvāsa, Brahmayāmala and Mataṅgaparameśvara do not deal with the Utsava-Prāyaścitta. The Āgamas like Ajitā, Dīptā etc. describes the Utsava related expiations in detail. It reveals that Utsava and related rites were the later additions in Śaiva Tantra.

Footnotes and references:

[1]:

The study of Filliozat indicates that the probable region of redaction of Ajitāgama is in Tamil speaking place and possibility of its composing period is in between 10^th and 12^th century CE. See, Introduction of Pierre-Sylvain Filliozat, Ajitamahātantra, critically edited, translated and annotated by N.R. Bhatt et.al., Vol. I-V, IGNCA and Motilal Banarsidass Publishers Pvt. Ltd., Delhi, 2005, pp. 38-39.

[2]:

Ajitāgama, 87.4-101.

[3]:

The Ajitāgama recommends that the Mantras like Aghora, Sarvātma, Piṅgala, Astra Mantra of a deity, Pāvamāna, Mūlamantra, Triyambaka, Five Brahma Mantras, Six Aṅga Mantras, Pāśupata Mantra, Śiva Mantra, Vidyāṅga Mantra etc. are used in the expiatory rituals for avoiding the impurity or sin.

[4]:

See Ajitāgama, 87.41-42, 87.51, 64, 71, 79, 90, 92 & 94.

[5]:

Dīptāgama, 102.32-34.

[6]:

Sanderson notes: “For if one omits them, or breaks any other of the rules (Samaya) which bind the initiate, one must perform a penance (Prāyaścitta); and one is told that if this penance is neglected one’s liberation guaranteed by the rite of consecration may be postponed by another incarnation even by a period in hell”, See “Śaivism and Tantric Traditions”, pp. 691-692.