10. Description of Homa-vidhi (or Agnikarya-vidhi) (sacrificial rites)

Section - B Homavidhis and special rites in Isanasivagurudeva-paddhati Vaidikagnikaryavidhis or Homavidhis The Agnikaryavidhis (Homavidhis) in line with Saivite traditions are dealt with in exhaustive detail in the 15th Patala of Kriyapada Since Homavidhis are of paramount importance in Saivism, it would be apt to recall here the specifications provided for eight types of sacrificial pits. They are: Caturasra, Asvatthapatra, Ardhacandra, Trikona, Vartula, Sadkona, Padma, and Astakona. (See Appendix) 'kundam prasastam caturasramadavasvatthapatram ca tathardhacandram tadvat trikonam tvapi vartulam syat satkosakam padmamathastakonam || '87 305

The item wise distribution of the Kriyas for Bali (sacrifice) are the mode of initial procedure, the methods for kindling Satvik, Rajasik and Tamasik Jvalas (flames), their features and peculiarities, and Balitarpana. It is stipulated that the proper kindling of fire should be by conceiving the image of Siva with bright and burning faces and armed with weapons in four hands. The flames of the Kundas are deemed to have 'seven' tongues. For the initial Kriyas of the Diksa ceremony, Satvic flames are kindled; for Mantric rites, Tamasik flames and for Kriyas meant for Punyaphalas, Rajasik flames are considered appropriate. secrets. hiranya gagana raktah syurjihvah sapta satvikah | | kali karali ca vilohita ca manojava caiva tu dhumravarna | sphulingini visvarupisca jihvastamogunah sapta bhavanti baneh | karali dhumiti sveta lohita bhadralohita | suvarna padmaraga ca jihvah sapteti rajasah|| ' The Agnikaryavidhis entail innumerable Tantric and Vaidic Kriya procedure :- Conceiving and paying obeisance to Agni in mind, the Sadhaka enters the Homavedi. He goes around the Agnikunda clockwise, chanting Mulamantra and makes an overview of the Homadravyas. He sits facing the Homakunda, looks skywards in the north and again chants the Mulamantra and with Astramantrajapa, looks at the Kunda and sprinkles holy water, with Kavacamantra and 306

Astramantra, looks at the Kunda again, cuts open the Kunda at specific areas to the accompaniment of Astramantra and removes the sand from the kunda replaces it with fresh sand along with Hrdayamantra, spreads and levels it, and thus performs Secanadikriyas.89 Archana follows in five directions with Pancatattvamantras ('Santyatita'at the centre of the Kunda; 'Santitattva'in the east; 'Vidyatattva' in the south; 'Pratisthatattva' in the west; 'Nivrttitattva'in the north.) These Tattvas, also called Santyatitakalas, are praised and Arcana performed by name. After that with a Sutra having three threads (Trisutra), the Kunda has to be wound with Kavacamantra (the number of which may be 38, 44, or 96, depending upon the intensity of the Kriya performed, according to Tantrics. Puja follows with Kalamantras and Atmavidyaditattvatrayas 90. With the pointed tips of Samit (Camata), three parallel lines are drawn towards east and north in the Kunda to represent the Trimurtis and the fourth one in the opposite direction symbolizing all other Devatas. This has to be performed along with the specific Astramantra for each of these Devatas. Then, with three Kusa leaves hold together, and the four paths centre of the Kunda are touched for Vajrikaranakriya, Darbha is spread the middle of the Kunda for Vagisvari and Vagisvara, and they are assumed to be seated there. 307

On the seat Vagisvari is conceived and meditated upon in dark complexion, youthful exuberance, well adorned and in divine attires, and in romantic posture and invoked with Pranava-Hrdaya-Bija Mantras. Vagisvara is also worshipped with Arcanas and Japas, treating Him with equal importance as his spouse. Ignition of the fire is the next step. Agni is kindled either from Arani wood, or jewels or brought from the ancestral home of Agnihotris and its impurities (Kravyadamsam) removed through a long set of rites and processes 91 to make 'Loukikagni'into 'Vaidikagni'. This sanctified Avahaniyagni is merged with Garhapatya and Daksinagnis to form a single whole and welcomed with Sadanganyasa, Amrtikarana, Atmaradhana and other Kriyas. 92 The Agni sublimated thus through special and holy Kriyas and kept in a copper vessel is taken by the Sadhaka with both hands ceremoniously, circled above the Kunda three times, the Sadhaka meditating on the Sivasakti in mind, and covering the Agni with cloth (mentally in Sankalpa only), provided Saucacamanadikriyas, and covered the Agni with fuels to the accompaniment of Kavacamantra and fanned to rouse the flames. Then the Acarya, who is performing the Kriya, with Darbha coiled in a bangle on the right hand, does the Garbharaksakriyas for the Agni that has already been conceived, by chanting Vagisvaramantra and Arcana with Sadyojatamantra, followed by Homa with Tila to the 308

accompaniment of Hrdayamantra, five times. Subsequently, the Isanadisadyojatamantra that especially goes with the Homa may be chanted five times (there was the general custom in times of yore, according to scholars for women to chant Sadyojatamantra, or chant it with Tilahoma during pregnancy. The local custom was to perform Ghrtahoma eight times with Hrdayamantra) along with the chanting of 'Hrdayaya namah'. This is a Rahasyamantra and not one commonly used. The Kriyas explained above have their implications, two of which are expained below. One is that Vagisvaridevisakti is in readiness to receive Sivabija, and Bijadhana is done and from the union, a new offspring comes into being. In the external rite it is called Agnijananakriya. The other is the imaginary covering of the Agni with a cloth, in the Kriya, Its implied meaning is that at the time of intercourse they are in the nude form and privacy has to be maintained, and hence the covering of the Agni with a cloth. As the vicinity is unhygienic after Samyoga, it calls for cleaning and the process of cleansing is done through Saucacamanadikriyas. Agni is, thus, subjected to 16 different processes of purification called Sodasopacara. These Upacaras are mandated only for Siva. Among the 16, Pumsavanakriya has to be performed with Vamadevamantra and Siromantra; and Simantakriya, with Aghoramantra and Sikhamantra. 309

Subsequently, after igniting the fire as per Vidhis prescribed in the text, the penta- faced, full-bodied and perfectly formed baby boy is presumed to be the offspring of Vagisvaridevi. The next step is Jatakarma, the initial Kriya of which is Tatpurusahoma, followed by proper Jatakarma performed with Kavacamantra. Post-natal cleansing processes follow (with the removal of Darbhakankana and replacing it with a fresh one). Vagisvaridevi, Deva and their newborn Kumara are given ceremonial bath with Astramantrajala and purified and provided with Vastra and Bhusanas followed by the spreading of Darbha around the Kunda (the number of Darbha leaves is greater for Vedic Karmas and for Tantrikakarmas). Camata wood dipped in ghee is placed in the fire to replenish the flames. Thirty Darbha leaves is used in a process known as Paridhikalpana. Afterwards, Brahma, Sankara, Visnu, Ananta and Lokapalas are invoked in their appropriate places and directions. (to the accompaniment of 'bho ........ bho' mantras and Astramantras denoting Sivajna). The Acarya subsequently deals in detail with Sruk-Sruva samskaras and concludes with the Arcana for Sruk, Sakti, Sruva and Siva, the last process of which is the winding of the holy thread on the necks of Sruk and Sruva therby making them eligible to be used in rites and rituals. 310

The next ceremonial act is the placing of Pranitapatra and performance of Homa with ghee in designated directions of Agnikunda, followed by Paryagnikriya two times with two full Darbha leaves that symbolise two Kalas- Suklapaksa and Krsnapaksa. The Kriyas that come after Paryagnikriyas are Avakundana and Ajyasamskara; the Vidhis of which are of two types (Purvapaksa and Aparapaksa), those that assign prominence to Surya and those where Soma predominates. The author stipulates that all Homadravyas must undergo Upastarana before being consigned to flames. After Ajyasamskara, the subject dealt with is Abhidharanakriya. By this is meant the pouring of ghee in the seven tongues (Jihvas) of Homagni repeatedly from the first to the seventh and backwards. In this context, the author emphasises that depending upon the importance of the Kriyas, the specific flame or flames need to be specially fed and other flames are also to be satisfied along with the specific ones but on a lower scale. The other Homa stipulations for different Karmas are as follows:For Moksa and Diksa- on the Isana face (Isanamukha) of the flames in the Kunda; For Istasiddhi east face; For Ksudrakriyas south face; For Santi and Pusti -> north face. 311

After Ajyahuti, a few embers of the sanctified fire have to be kept apart (they are considered most propitious) for Dhupa-Dipa-Nivedya and the like. Ajyahuti has to be performed with the Mantras-'Pranava', 'Mula', 'Vausad', and 'Namah'. Eleven different Samskaras of Agni are provided subsequently. They are Upaniskramana, Annaprasana, Caula, Upanayana, Upakarma, Vrtasamgrahana, Vratotsarjana, Godana, Samavartana, Vivaha, and Adhana. All these need to be performed with Mulamantras. The famous Tantric text 'Manjari' also provides similar descriptions of Sodasakriyas. It is Purnahutikriya that comes after Ajyahuti. By Purnahuti is meant the process of pouring gheeand performance of Bali, with the left over Havis from the Homa. (This kind of bali used to be offered in large diagrams (Padmas) like Sarvatobhadra and is no longer in existence in Keralite Tantric practices.) Bali is also recommended, which is done with a comprehensive Mantra⁹3 This is followed by the cleaning of hands and feet of the deity and the Sadhaka, and offering of Arghyapadyadi. Prayascitta is done with Udvasana as the concluding rite. All the above Kriyas are meant for Upasakas who do a Kriya for a specific purpose. It is interesting to note, that for Grhastasramis can perform 312

this kriya in the kitchen fire of their homes for which Somadimantras are recommended 94 After the Homakriya, Bali has to be offered to Grhadevatas. This Bali should be performed inside and outside the house in different spots and angles for propitiating Devatas like Vastu, Prthvi, Naksatras, Antariksa, Dikpalakas, Bhutaganas and their ancillary deities, other Mandaladevatas, and, in fact, Sarvacaracaras (all life forms) 95 The Havis that remains after Bali has to be scattered on the earth followed by customary Acamanakriyas. Next comes the feeding of guests, servants, children, the aged, the blind, the infirm, the destitute, the orphaned, even total strangers with dishes, in keeping with one's status and financial capacity. Only after all of them are properly fed should the Yajamana partake of the food, and that too as per prescribed Bhojanavidhis. ityuktam yajanamidam sivagamagnau saivanam priyamiti saivatantrasiddham || yena syat pratidivasam sadesapuja sampurnam disati phalam jagadvitam ca || " Thus, the various Agnikriyas belonging to the Saivagama tradition are dealt with in exhaustive detail here. But only the condensed versions of these Kriyas and Sankalpas are now being performed in Homakriyas. Many of the intricacies and complexities pertaining to these 313

Kriyas have been given up, and this process must have been gradual and prompted by changing times. A close scrutiny of these Agnikriyas brings out the fact that Vaidic Yagakriyas had, to a long extent, influenced these Tantric Homakriyas.