Puberty Ceremony (Coming of Age) (ಮೈ ನೆರೆಯುವಿಕೆ - ದೀಕ್ಷಾ ಸಂಸ್ಕಾರ)

Puberty Ceremony (Coming of Age): Deeksha Samskara (ಮೈ ನೆರೆಯುವಿಕೆ - ದೀಕ್ಷಾ ಸಂಸ್ಕಾರ)

After the beginning of education, another important stage in a girl’s life is the attainment of puberty. In rural regions, after the educational initiation, two more customs were traditionally observed:

1. Nose piercing
2. Tattooing

Today, neither of these carries the same importance as before. Nowadays, nose piercing and wearing a nose ornament are mostly done for beautification. For some time, among more modernized people, nose piercing had nearly disappeared, but now it is returning as a fashion trend.

Tattooing originated from tribal practices. Indigenous tribal communities used to mark their bodies with their clan symbols in order to identify members of their tribe. As early as the 12th century, the Sharanas prohibited tattooing. Therefore, it is not accepted among Lingayats.

For girls, attaining puberty is a highly significant event in life. It increases the responsibilities of the parents. A girl undergoing this natural transformation is described as:

• becoming menstruant (Ritumati),
• becoming mature,
• or becoming a young woman.

If the ceremony of Lingadeeksha (initiation into the Lingayat (Ishtalinga)) had already been performed before puberty, then only purification is now performed. If initiation had not yet taken place, both purification and initiation are conducted at this time.

The transition from childhood to maidenhood through bodily transformation is referred to as becoming flowered (Pushpavati). Similar physical changes also occur in boys. Traditionally, when a girl first experiences menstruation, she is seated separately from others. Among non-Lingayats, due to excessive notions of ritual impurity and pollution, such girls are often treated almost like untouchables. In Lingayat tradition, however, such degrading attitudes are absent. Once the Guru comes and performs purification, the temporary separation ends.

As soon as the girl attains puberty, before she is given any food, a request is sent to the Guru. Upon arrival, the Guru will prepare Hastodaka (sacred water prepared with mantra chanting). Since Gurus may not always be available immediately, the mother, grandmother, or elder women of the house may prepare the sacred water themselves.

This sacred water is mixed with bathing water, and the girl is given an oil bath (Abhyanga Snana). After bathing, she is dressed in clean clothes and brought into the prayer room.

If initiation had already been performed earlier, the Guru, along with his own worship, also worships the girl’s Ishtalinga. Afterwards, the Guru sprinkles Ishtalinga holy water upon her, applies sacred ash (Bhasma) with blessings, places his hand on her head, and chants the mantras: “Om Lingaya Namah”, “Om Shri Guru Basava Lingaya Namah” (5 to 12 times)

Then the Guru sprinkles holy water three times upon her Ishtalinga and gives Karuna Prasada. Afterwards, the girl worships Sri Basaveshwara, chants the Basava Linga mantra 108 times, and offers flowers. Once the Guru distributes Theertha and Prasada to everyone else, the Mahamangala ceremony is performed.

If initiation had not been conducted earlier, it should now be performed. (For details regarding Lingadeeksha, see the later chapter titled Ishtalinga Deeksha.)

Some people follow the practice of keeping the girl isolated outside the house for 3, 5, or 7 days until menstruation stops, giving her food and water from a distance. Only after menstruation ends do they invite the Guru—if initiation had not been done, they perform initiation; if already initiated, they give *Karuna Prasada* and then allow her back inside. This is considered entirely wrong. Such practices are especially noticeable in old Mysore regions where Vedic customs had deep influence.

In Lingayat Dharma, menstruation is not regarded as ritual impurity. Since the body is moving from childhood into maidenhood, it is considered appropriate that an initiation rite be performed at this stage to bring about psychological transformation. The idea is that the girl should begin her womanhood with the acceptance of Karuna Prasada, symbolizing divine grace.

Therefore, instead of waiting for menstruation to end, the girl should be seated separately as soon as menstruation begins, and the initiation rite should be performed. If already initiated, blessings and Karuna Prasada should be given immediately.

Lingayat Dharma does not observe menstrual impurity. Therefore, girls should not be isolated in such a way that no one touches them. After purification or initiation by the Guru, they may continue Ishtalinga worship, Basava Guru worship, and eating normally.

Girls are often advised not to move around much until menstruation stops. Since rest is genuinely necessary, this is considered beneficial. As this is the first experience of menstruation, elder women can also teach the girl practical matters such as using undergarments and personal hygiene.

From the day the girl attains puberty, for 5 or 11 days, elder women (not necessarily only married women) apply oil mixed with turmeric all over her body and give her oil baths. After Ishtalinga worship, special foods are served. Vermicelli, sugar, ghee, milk, coconut, sweet porridge, dates, cardamom, almonds, rock sugar, raisins, and various delicacies are brought at different times by close relatives, neighbors, and people from nearby streets.

These customs are important from scientific, social, and cultural perspectives. Since this is a period when the body’s organs are fully developing, applying oil to the body is beneficial. It also improves the glow of the skin.

For children of poor laboring families in villages, who constantly work hard, this brief period of rest, care, nourishing food, and support from relatives and neighbors provides an opportunity to regain strength and improve their health. No matter how poor people may be, self-respect often prevents them from accepting meals from others. But when such food is offered as part of a social custom during this occasion, they can accept it without embarrassment.

Aarti

The custom of performing Aarti now survives mainly in rural areas and is gradually disappearing in towns and cities. From the fifth day onward, the young girl is beautifully decorated and seated every evening. Various kinds of adornments are used. Friends and relatives come, feed her different delicacies, perform Aarti, and present gifts and offerings. Such dressing up and Aarti ceremonies sometimes continue for sixteen days.

This is a program of social and cultural significance. If Aarti is to be performed, it is considered good to set up a small decorated pavilion nearby, place a portrait of Adi Pramatha Basavanna there, and first have the girl perform worship every day before seating her for the ceremony.

The background behind making the attainment of puberty such a public occasion is the idea that the girl has now become ready for marital alliances and family negotiations. It is essentially a way of announcing that prospective marriage seekers may now come forward.

In child marriages of earlier times, even if the marriage ceremony had already taken place before puberty, the girl would continue to stay in her parental home. Only after attaining puberty would she be sent to her husband’s house. Therefore, informing the husband’s family of this event was considered necessary.

In rural life, where marriage was regarded as the supreme achievement and fulfillment of life, spreading the news of a girl attaining puberty was considered important. However, in towns and cities today, this no longer appears necessary.

Nowadays, due to nutritious food and improved living standards, girls attain puberty at a much younger age. Urban families cannot even imagine arranging marriage at such an age. Just as education, employment, and self-reliance are considered necessary for boys, they are now equally considered necessary for girls. Therefore, neither parents nor girls themselves usually wish to publicize the onset of menstruation throughout the neighborhood or community.

It is sufficient if both rural and urban families ensure:

• a short period of rest,
• oil bath (Abhyanga Snana),
• nutritious food,
• blessings of initiation,
• and purification rituals.

Every month during menstruation, elder women traditionally pour water over the woman’s head and help her bathe. While bathing in the bathroom, towards the end of the bath, the covering of the Karadige (container of the Ishtalinga) is opened, and water is poured upon the Ishtalinga inside it. Holding the Karadige firmly in the left hand, the woman tilts it so that Lingodaka (water sanctified by contact with the Linga) flows into the right palm, and then pours that water over her head.

This is considered a deeply meaningful practice. Those who wear the Ishtalinga in cloth wrappings should sprinkle upon their forehead the Lingodaka that flows after gently squeezing the cloth containing the Linga. This is regarded as a form of monthly purification ritual.