History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c23.114

v2.c23.114

Just as homa is required in most gṛhya rites there are certain matters common to almost all rites. One is that in all saṁskāras one has to feed brāhmaṇas learned in the Vedas.⁴⁹³ All rites begin with ācamana by the performer, prāṇāyāma by him, reference to the deśa (place) and kāla (time) and a saṁkalpa (a declaration of what rite he is performing and for what purpose). After these, according to medieval works, follow in all auspicious rites the worship of Gaṇapati, puṇyāhavācana, the worship of Mātṛs (mother goddessess) and Nāndīśrāddha. According to some there is only one saṁkalpa for all these; according to others there is a separate saṁkalpa for each of puṇyāhavācana, mātṛkāpūjana and Nāndīśrāddha. In all auspicious rites the performer takes a bath first, ties his topknot, has a piece of ground cowdunged and lines with coloured materials are drawn on a portion of the ground, two auspicious kalaśas (jars) filled with water are placed on such ornamented ground with their mouths covered with a pot, all articles necessary for worship are placed to the north of the spot, two wooden low stools or planks are arranged to the west of the spot so decorated, the performer sits on one plank facing the east, his wife sits to his right and if the ceremony is meant for his son, the latter sits to the right of the wife; the brāhmaṇas are seated a little away to the right of the wife, facing the north and the performer sips water (takes ācamana). Except⁴⁹⁴ where a religious rite is to be performed on a fixed day (e. g. anniversary śrāddha &c.) all saṁskāras and other auspicious rites are to be performed at certain auspicious times only.