4. The Women’s rites

Strikarmani or Women's rites are treated connectedly in the second half of the fourth adhyaya of Kausika Sutra (32.28 to the end of the book). The eventful life of women before, during and after marriage has given rise to many practices and charms which are naturally ignored by the main current of Vedic tradition, the Srauta-literature, but are fitly embodied in the Atharvan and the Grhya-sutras. Kausika Sutra has a long list of these women's rites immediately after the Bhaisajya practices. 104 Ceremony for safe Delivery, Rite for Prevention of Abortion, Rites for Obtaining a Husband, Pumsavana, Rite for Garbhadrmhana, Charms for Capturing a Truant Woman, Charm for Effecting Ill and Good Fortune in Women, Sapatniya Karma, Practices for Overcoming Undesirable Love and the like, Practices for Suppressing Jealousy and Wrath, Charms for Preventing a Woman from getting a Son and at the last Jaroccatana are the different rites that find mention in the fourth adhyaya of the Kausika Sutra

155 Practices for Safe Delivery The ceremonies connected with the Safe Delivery of a Woman seem to be engrossed by certain oracles. Here some symbolic action calculated to loosen the foetus and some indication whether or not the woman will give birth to a male child are described. Reciting the hymn Vasat te pusan... (Atharvaveda 1.11) four portions of the dregs of ghee are placed in a pot of water. Four blades of Munja grass are placed upon the head of the pregnant woman with their tips pointing eastwards. The isikas with their tips pointing westwards are placed upon the pregnant woman. Should the isikas break, there is -danger of the child dying in the womb itself. Some Symbolic action to Loosen the Foetus The physician washes the pregnant woman with warm water starting with the mass of hair to the right. At the end of the recitation of the hymn the fetters (joints) of the pregnant woman's apartment are unfastened. The halter (rope) of the cart and a noose (string) are tied on both the sides of the pregnant woman. All these above acts are called Sramsanani (the looseners). Twenty one forest-grown grains of barley are thrown

156 with sraja or aralika near the pregnant woman on all sides. Reciting anya vo anyam... (AVP 1.65.4) 105 the extant medicinal herbs are tied together upon the sides of the pregnant woman as amulet. Reciting the two rks, ma te 107 risankhanita... (AVP 1.65.3) 106 and srajo namasi... the root of the mula plant is dug with the help of a ploughshare at the time of the setting of the Sun. Then another person covering the Sun-god, with the help of an umbrella, digs reciting the hymns stated before. Uttering atra tava radhyatam, the tuft of the mula plant is put down or concealed. Reciting iha mama the root of the plant is held. At the time of uprooting the plant, if the singlestringed root of the plant is intact, it is to be inferred that the child will be a boy. This single-stringed intact Srajamula is then tied upon the pregnant woman's hair as an amulet beset with darbha grass. In this way, the root is to be dug up, be it of vrsa or sakavrsa plant. VI the sack of the embryo after the child-birth falls down, the srajamula is pulled out from the head. When Four atasi fruits with seeds are placed in the hand of the pregnant woman and water is allowed to trickle forth on it. If the fruits get heaped it is to be understood that a boy will be born. A Brahmanayana¹08 touches the limbs of the pregnant woman. If he touches the pum vinama V.

1 157 109 anga, it is to be understood that a boy will be bom. Practices for Overcoming Barrenness Kausika Sutra has many practices against barrenness and prevention of abortion in women. Against Sterility The The branches of Simsapa are brought and placed near a body of water. The barren woman is seated on them. holy medicinal plants like citi etc., are placed upon the head of the barren woman and she is then doused with consecrated pot of water. Then she is given purodasa, genduka and unguents mixed with dregs of ghee. Prevention of Abortion For the sake of that woman, who had miscarriage and who has put on black garment, three sheds are constructed having eastern and western doors. There, in these sheds, dregs of ghee are poured in water by the practitioner reciting the hymn nihsalam... (Atharvaveda II.14). Placing lead chips on the leaf of Palasa, uttarasampatas are brought. The barren woman is seated on the lead chips and is doused with water. She is stationed in that shed only. The black garment worn by the lady at the time of dousing is left behind by her. Wearing another garment, she goes away through the eastern door. The priest puts the house to

158 flames and goes through the same door at the east. As stated above, the above performances take place in the The practices against Fixing two reeds by other two eastern apartments also. sterility find their way here also. means of stalk of s'ara to the west of fire over two doors, the firewood derived from udumbara tree is caused to be put on fire. Purodasa, genduka and unguents mixed with dregs of ghee are then given to the woman. Rites for Obtainment of a Husband After the ceremonies connected with safe delivery and practices for prevention of abortion, rites for obtainment of a husband are described in the Women's Rites portion of Kausika Sutra The maiden, for whom a husband is to be obtained, is given to eat rice-pudding and sesame. Substances like hiranya, guggulu are given to her at the entrance. The brother of the maiden undertakes certain performances and 110 the maiden is made to ascend a properly prepared boat. If the maiden while letting loose seven calves, makes them 111 walk from the right, there is possibility of her getting a husband. An oblation is given to Aryaman at morn, before the crows come out of their nests. It is to be understood that the husband will come from that direction wherefrom the crows arrive.

} 112 159 The Pumsavana In the well-known house practices called Pumsavanam or 113 putrartham karma, the tying of an arrow over the head of the putting of a curious mixture up the right the woman, nostril and also the putting of ghee up the nostril of the woman, administering agamakrsara and tying of black hair of a stallion as amulet, are found described. Garbhadrmhana, Viraputraphala Karma, and Simanta Karma also find a place in the Pumsavana practices. Reciting the hymn yena brhat (Atharvaveda 3.23) an arrow is broken to pieces over the head of the woman, who has deserted her soiled linen under a male constellation and the broken pieces of arrow are tied on as amulet. After shaping the top part of a plough-share into a Soma-bowl, milk of a cow is put in it, which has a calf identical to her colour. Rice and barley are also put into it and are pulverised. On to this pulverised mixture are added two adhyanda plants or leaves from brhati and palasavidari mixed with milk and this mixture is put into the right thumb, as in the case of Paidva ceremony. parvataddiva... (Atharvaveda 5,25) agamakrsara is given to the pregnant woman. 114 Reciting Agamakrsara mixed with dregs of ghee is

160 given to eat through the opening of a yoke, a second time. Pounding the stalks of the Palasa leaves plucked from the top of the tree and placing the mixture on the male organ one copulates. Reciting Samimasvattha... (Atharvaveda 6.11) fire is produced from fuel sticks by attrition. The fire produced is placed in the ghee of a cow having a he-calf. This ghee is put into the right nostril of the pregnant woman with the right thumb. The coarsely ground meal of barley is stirred in curd and the fire produced by attrition is introduced into it and this mixture is given to the pregnant woman for drinking. The black wool of a stallion is wound around the produced fire and is tied as amulet upon the woman. Garbha drmhana The hymns rdahmantra... (Atharvaveda 5.1.1) yatheyam prthivi..... (Atharvaveda 6.17) and acyuta... are garbhadrmhanas. 115 A bow-string thrice knotted is tied around the foetus of the woman affected by convulsions reciting the above except rdanmantra. The woman is fed with lumps of earth following each verse. Black-coloured gravel is scattered about her couch. Reciting the four verses, yamicchedviram janayet... (Atharvaveda 7.17.1-4) the foetus of the pregnant woman is invoked. KA DHAS

161 Reciting the verse prajapatih... (Atharvaveda 6.11.3) clarified butter is given as oblation in the fire generated by attrition and placed upon the lap of her who desires the birth of a male child. She is then given to eat reddish-meat of a she-goat. Meal, liquor and potable water are also given, Uttering yau te mata... (Atharvaveda 8.6) white and yellow mustard amulets are 116 tied as specified in the mantra. Here ends the garbhadrmhana and viraputraphala rites. Rites for Winning over a Woman 117 Kausika Sutra describes varied methods for securing woman's love, bringing her under one's control and for winning a woman. Reciting the hymns yathedam bhumya adhi... (Atharvaveda 2.30) yatha vrksam... (Atharvaveda 6.8) vancha me... (Atharvaveda 6.9) yatha'yam vaha... (Atharvaveda 6.102) two chips collected between a tree and creeper that grow together, an arrow, sthagara (a fragrant powder) a kind of liquorice madugha and grass thrown up by the wind are mixed with ghee and the woman who is to be won over or brought under control is anointed with this mixture. 118 Reciting uttudastva... (Atharvaveda 3.25) the woman is pushed with the finger at the belly or at the buttocks, or else, the heart of an image of her is pierced. Twenty one Twenty one badari

162 thorns with their tips facing east and anointed with ghee are offered in the fire. Twenty one tips of badari, wound about by threads of lac-dye are offered in the fire. The utpalakustha dipped in butter and burnt thrice each day at the time of fore-noon, noon and after-noon for three nights, is offered in the fire. This rite enables one to command the love of a woman. holding The one desirous of winning the woman, lies the couch with mattress facing down, for three nights. Placing warm-water in a vessel of three legs, the same is fastened to the foot of the couch. He sleeps agitating the same with his foot. An image of a lady made of potter's clay is pierced with an arrow from a bow decorated with darbha cord containing a bow-string of hemp. Putting a Woman to Sleep for Coition Kausika Sutra describes the putting to sleep a desired woman and her attendants, in order to approach her safely for coition. While reciting the hymn sahasrasrnga... (Atharvaveda 4.5) the woman is put to sleep for a safe approach. The house of the

163 lady is sprinkled with water from a vessel of water anointed with dregs of ghee and the remnant of this water is emptied The same act is on the innerside of the other entrance. repeated naked. The mortar, 119 the northern-corner of the bed room, the southern-most foot of the woman's couch and the threads of the couch too are addressed with the hymn. 120 Charm for capturing a Run-away Woman " A wrapper is fastened to the cross-beam of the house and it is fastened to the middle post also. The foot of the 121 The foot of the couch couch is tied to an utpala plant. is again tied to an akrsta. 123 of an akarsa. 122 Se same is offered by means Reciting idam yatprenya... (Atharvaveda 6.89) the head and ear of a person are addressed. The hair of the person, who is to be held in check is worn (as amulet). Dusta-stri Vasikaranam With the recitation of the hymn rathajitam... (Atharvaveda 6. 124 130-132) the masa smaras are addressed and they are thrown upon the head of the woman, whose confinement is desired. "These are thrown on the ground where she walks" says Sayana. 125 Kesava points out that canakas are also thrown. The tips of arrows are kindled and are cast in every direction about the effigy of the person, keeping the effigy always fronting towards the performer.

164 Daurbhagya Karanam Reciting bhagama sya varca... (Atharvaveda 1.14) a wreath, the ni spramanda, tooth-brush, hair of the woman (against whom the charm is undertaken) and the sheath of a funeral cow or cow slain by Rudra are buried in the cavity of a mortar under a pile of three stones. The wreath of the very same woman is crushed to pieces and the hymn is repeated after the woman. Three tufts of hair of the same woman, tied with a black thread are buried under a pile of three stones (in a cavity), the stones each alternately above each tuft. Saubhagya Karanam The Daurbhagya Karanam is followed by Saubhagyakaranam. The fortune of that woman whose effigy has been buried is now dug up along with off spring and wealth. Reciting yam te bhagam nicakhnustrisile yam catuhsile, idam tamutkhanami prajaya ca dhanena ca, the buried ones under a pile of three stones or four stones are dug up. Sapatnijayakarmani Reciting the hymn imam khanami (Atharvaveda 3.18) the plant -127 • Banaparni is mashed and mixed with a drop of milk from a red she-goat and this is spread near the bed of the rival. Reciting abhi te'dham... (Atharvaveda 3.18.6ª) a leaf of the same

165 plant is tied beneath the bed. Uttering upa te'dham... (Atharvaveda 3.18.6 b) the leaf of the plant is thrown upon the bed. The above rites are meant for getting the better of a rival. Rites for Prevention of Undesirable Love and the like Pebbles unlimited in number are addressed with the hymn apa nah sosucat... (Atharvaveda 4.33) the woman or man desirous of preventing undesirable love goes, scattering these pebbles, upto that spot where the undesirable love first cropped up. Crushing these pebbles and taking unlimited number of them, the above hymn is recited. Practices for Appeasement of Jealousy The practices here picture a woman engaged in symbolic acts calculated to appease a jealous man and to remove jealousy from him. Touching the person, the jealousy of whom is to be removed, one of the following hymns irsaya dhrajim... (Atharvaveda 6.18.1-3), janadvisvajaninat... (Atharvaveda 9.45.1-2) or tvastre- naham... (Atharvaveda 7.74.3) is recited against the jealous person and a stirred drink with grits is presented to him. With the first hymn irsaya dhrajim... (Atharvaveda 6.18.1-3) the extinction of the heat of heart (jealousy of the inflated)

166 is carried out by the woman. man 127 The jealous person is given to drink water into which a heated axe has been dipped reciting agneriva... (Atharvaveda 7.45.2). 128 Charm to appease Wrath in General The person that desires to appease the wrath of the woman takes a stone on seeing her reciting the first stanza of Atharvaveda 6.42, ava jyamiva... Reciting the second stanza of the same hymn, the person places the stone on the ground and with the third, he spits all over the stone. He lays an arrow on a bow, while standing in the shadow of the 129 wrathful woman. The root of the darbha is dug up in the manner of a herb and is then tied upon the angry person's hair as an amulet beset with the recitation of ayam darbha... (Atharvaveda 6.43).130 Rites for Avira or Aputra jananam Reciting the hymns agne jatan... (Atharvaveda 7.34) and na viram janayet pranyan... (Atharvaveda 7.35) the urine of a she-mule is rubbed with two stone disks and is put into the food or the cosmetics of the woman for preventing her from getting a son or an off spring at all. The person practising the charm looks at the parting in the hair of the woman with the recitation of above hymns. 131

167 Jaroccatanam The three stanzas of the hymn api vrsca... (Atharvaveda 7.90) are recited after the lover of one's wife. The bow made of Badhaka is placed at the foot of an eunuch and it is broken. Stone is thrown at the spot where the paramour meets the person's wife. The plant Banaparni is thrown at the meeting place of the paramour and the practitioner's wife, reciting the hymn trstika... (Atharvaveda 7.113,1-2). The entrails, heart, face of the paramour is touched and the paramour is addressed with the hymn a te dada... (Atharvaveda VII.114).