Womb-Linga Ritual (ಗರ್ಭ ಲಿಂಗಧಾರಣೆ)

The first station in a person’s life is birth. But even before that, the activity of life begins. As soon as the mother becomes pregnant, the child’s bodily development starts with the formation of the womb itself, while the entry of life into the child’s body is said to begin after six months. Therefore, even before the child comes into the world, it should receive religious samskara.

Just as the child in the womb receives nourishment through the mother, so too it should receive religious refinement and mantra initiation through the mother—this is a foundational principle of the Lingayat faith.

This unique samskara is not found in any other religion in the world. It is a reflection of the thought of the great reformer and independent thinker Basavanna. Many cunning swamis and self-serving shallow writers in our religious world argue baselessly that Basavanna’s independent and noble contributions were borrowed from elsewhere. But even today, apart from the Lingayat community, no other Indian religion has this samskara. In this age when religion and culture are fading, this practice survives mainly in households that preserve the sharana tradition of vachana literature.

Modern science too says that a child’s mental disposition, intelligence, and similar traits depend greatly on the mother’s mental state, activities, conduct, and even the pain of childbirth. If the mother, during pregnancy, engages in good thought, study, and keeps her mind in a healthy state, the child too will develop a noble nature. This garbha-linga-dharane (womb-linga rite) is meant to support exactly that.

We find a reference to this in the birth story of Channabasavanna. When Akka Nagalambike was pregnant, Guru Basavanna himself is said to have given mantra initiation to the child in the womb.

Later, when Channabasavanna was a boy, he asks Basavanna for Linga initiation. Basavanna perhaps refuses, thinking it may not be proper to do it himself for his own nephew and that another sharana should perform it. Then Channabasavanna says:

ಅಂಜದಿರಿ ಅಂಜದಿರಿ
ನಿಮ್ಮ ಪ್ರಮಥರ ಮುಂದೆ ನಿಮಗೆ ಅಹುದಹುದೆನಲು
ನಿಮಗನಾದಿಯ ಶಿಶು ನಾನಯ್ಯಾ !
ಕೆಡುವುದ ಗುರುವಿನುಪದೇಶ, ಪಿಂಡ ಮರೆವುದೆ ಶಿವಜ್ಞಾನವ
ನೀವು, ನಾನು ಹೊಟ್ಟೆಯಲ್ಲಿರ್ದಂದು
ವಿಭೂತಿಯ ಪಟ್ಟವ ಕಟ್ಟಿದಂದ ಅನುಗ್ರಹವಾಯಿತ್ತು. – ಚೆನ್ನಬಸವಣ್ಣ

Do not fear, do not fear.
Before your sharanas, how can you deny me?
Am I not your child from the beginning?
Will the Guru’s instruction perish? Will Shiva-knowledge gained in the embryo be forgotten?
When I was in the womb,
you tied the sacred band of vibhuti—your grace was already upon me. — Channabasavanna

This vachana makes it clear that even if instruction is received while the child is still in the mother’s womb, its effect remains indelibly. The Shiva-knowledge received in the embryo never departs.

It also stands as vivid testimony that Guru Basavanna imparted the knowledge of Ishtalinga to the unborn Channabasavanna while he was still in his mother’s womb.

Womb-Linga Wearing Procedure (Garbhalinga Dharana Procedure)

The Guru (ritual officiant) should arrive at the house, bathe, and perform Ishtalinga worship. The Ishtalinga tirtha (sacred water) should be collected in a bowl and covered with a clean cloth. The Basaveshwara puja-vrata should then be performed according to convenience—such as 1, 2, or 5 rounds—by the pregnant woman and her husband together.

If there are knowledgeable family members who know the Basaveshwara puja-vrata procedure, they may first conduct it through the couple, and keep the final worship for when the Guru Murti arrives. While chanting the mantra, the couple should repeat it and be instructed to offer leaves and flowers. After the flower worship, the maha-mangala (great auspicious conclusion) should be performed. Then the Basava Linga mantra is recited and Holy-water (mantrōdaka) prepared, which is then added into the bowl of previously collected linga tirtha.

The couple should be seated facing forward. The small linga (Nagosa or small neck-linga) that is to be worn by the future child should first be washed with pure water, then purified again with the prepared tirtha, placed in the officiant’s palm, worshipped, and spiritually energized with conscious radiance (chit-kala). While inwardly chanting the mantra, the Guru should gaze steadily at the Ishtalinga and fill it with spiritual force.

After chanting “Om Lingaya Namah” 108 times, the rock sugar prasada placed before the Ishtalinga should be given to the couple. Sacred water should be sprinkled on their heads, and then holy ash (vibhuti) should be applied to both.

A five-pointed pranava symbol should be drawn on the left palm of the pregnant woman, and the Nagosa (linga) placed on it. Holy ash, leaves, flowers, and rock sugar should also be placed there. The officiant should then place hands on her head and softly breathe the mantra, which she should repeat.

After 9 repetitions of the mantra, she should be asked to gaze steadily at the Ishtalinga for some time through trataka (focused meditation) and continue mantra japa. She should then be asked to bow to the Ishtalinga with Kuranga Mudra. The couple must then be instructed in the ritual of vows.

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Twelve Oaths of Basava (Lingayat) Dharma Followers

Om Shri Guru Basava Lingaya Namah

“In the witness of Dharma Guru Basavanna, in the witness of the Supreme Creator of the universe, and in the witness of all the sharanas, I accept this vow.

I surrender to Shri Guru Basava, I surrender to Lord Linga, I surrender to the assembly of sharanas, and I have attained the state of the gana.”

1	OM (ಓಂ)	I believe in the existence of the Creator who made the universe. I surrender believing that He alone is the supreme power.
2	Shri (ಶ್ರೀ)	I place my faith in and surrender to Dharma Guru Basavanna, the divine emissary sent by God for the spiritual upliftment of humanity, born of divine grace and revered as the universal protector.
3	Gu (ಗು)	I accept the Vachana literature revealed by Guru Basavanna, the primal sharana, together with his contemporaries and the lineage of sharanas, as my religious code, and I commit myself to walking the sharana path.
4	Ru (ರು)	I shall faithfully wear the Ishtalinga, the symbol of the universal soul shaped by the Dharma fathers, and worship it daily with devotion.
5	Ba (ಬ)	I accept the divine field of Kudala Sangama, revealed by Dharma father Basavanna, as our sacred religious center and will visit it.
6	Sa (ಸ)	At least one day in every week, I shall join the company of sharanas, remember the Lord, praise the Dharma fathers, and participate in spiritual gatherings and experience-sharing assemblies. Every year, on Shivaratri, I will certainly take part in the local gana gathering.
7	Va (ವ)	I will earn wealth through truthful and pure work, and use it through the principle of dasoha (selfless sharing) for the upliftment of religion and society.
8	Lim (ಲಿಂ)	Every year, I will come to the Basava revolution day gathering at Kudala Sangama, the place of Basavanna’s learning, tapas, and union. At least once in my lifetime, despite all difficulties, I shall attend and affirm my religious commitment.
9	Ga (ಗಾ)	I will not desire others’ wealth or others’ wives.
10	Ya (ಯ)	I will not consume meat or alcohol.
11	Na (ನ)	The child to be born to us will be raised as a follower of the Lingayat faith and guided on the Basava path.
12	Maha (ಮಃ)	According to the vision of the Dharma fathers, I will faithfully strive to establish in this mortal world a divine welfare kingdom free from caste, color, and class divisions.

1	ಓಂ	ಜಗತ್ತನ್ನು ನಿರ್ಮಾಣ ಮಾಡಿದ ಸೃಷ್ಟಿಕರ್ತನ ಅಸ್ತಿತ್ವದಲ್ಲಿ ನಂಬಿಕೆ ಇಡುತ್ತೇನೆ. ಅವನು ಒಬ್ಬನೇ ಮತ್ತು ಪರಮೋನ್ನತ ಶಕ್ತಿ ಎಂದು ನಂಬಿ ಶರಣಾಗುತ್ತೇನೆ.
2	ಶ್ರೀ	ವಿಶ್ವಗುರು ಬಸವಣ್ಣನವರು ದೇವರು ಲೋಕೋದ್ಧಾರಕ್ಕಾಗಿ ಕಳುಹಿಸಿ ಕೊಟ್ಟ. ಪ್ರತಿನಿಧಿ, ಕಾರಣಿಕ, ದೇವರ ಕರುಣೆಯ ಕಂದ, ನಮ್ಮೆಲ್ಲರ ರಕ್ಷಕ ಎಂದು ನಂಬಿ ಶರಣಾಗುತ್ತೇನೆ.
3	ಗು	ಗುರು ಬಸವಣ್ಣನವರೇ ಆದಿ ಪ್ರಮಥರಾಗಿ, ಅವರ ಸಮಕಾಲೀನರು ಮತ್ತು ಅವರ ಪರಂಪರೆಯ ಶರಣರು ಕೊಟ್ಟ ವಚನ ಸಾಹಿತ್ಯವೇ ನನ್ನ ಧರ್ಮ ಸಂಹಿತೆ ಎಂದು ತಿಳಿದು ಶರಣ ಪಥದಲ್ಲಿ ನಡೆಯುತ್ತೇನೆ.
4	ರು	ಧರ್ಮಪಿತರು ವಿಶ್ವದಾಕಾರದಲ್ಲಿ ರೂಪಿಸಿಕೊಟ್ಟ ವಿಶ್ವಾತ್ಮನ ಕುರುಹಾದ ಇಷ್ಟಲಿಂಗವನ್ನು ಶ್ರದ್ಧೆಯಿಂದ ಧರಿಸಿ, ನಿಷ್ಠೆಯಿಂದ ನಿತ್ಯವೂ ಪೂಜಿಸುತ್ತೇನೆ.
5	ಬ	ಧರ್ಮಪಿತ ಬಸವಣ್ಣನವರು ಬಯಲಾದ ದಿವ್ಯಕ್ಷೇತ್ರ ಕೂಡಲ ಸಂಗಮವನ್ನು ನಮ್ಮ ಧರ್ಮಕ್ಷೇತ್ರವೆಂದು ನಂಬಿ ಸಂದರ್ಶಿಸುತ್ತೇನೆ.
6	ಸ	ಏಳು ದಿವಸಗಳ ವಾರದಲ್ಲಿ ಒಂದು ದಿವಸವಾದರೂ ಶರಣರ ಸಂಗದಲ್ಲಿ ಸೇರಿ ಕರ್ತನನ್ನು ಸ್ಮರಿಸಿ, ಧರ್ಮಪಿತರನ್ನು ಕೊಂಡಾಡಿ, ಗಣ ಮೇಳಾಪ-ಅನುಭವ ಗೋಷ್ಠಿಯಲ್ಲಿ ಭಾಗಿಯಾಗುತ್ತೇನೆ. ಪ್ರತಿವರ್ಷವೂ ಶಿವರಾತ್ರಿಯಂದು ಸ್ಥಳೀಯವಾಗಿ ನಡೆಯುವ ಗಣಮೇಳದಲ್ಲಿ ತಪ್ಪದೆ ಭಾಗಿಯಾಗುತ್ತೇನೆ.
7	ವ	ಸತ್ಯ ಶುದ್ಧ ಕಾಯಕದಿಂದ ಧನವನ್ನು ಸಂಪಾದಿಸಿ ದಾಸೋಹ ತತ್ತ್ವದ ಮೂಲಕ ಧರ್ಮ-ಸಮಷ್ಟಿಗಳ ಉದ್ಧಾರಕ್ಕೆ ವಿನಿಯೋಗಿಸುತ್ತೇನೆ.
8	ಲಿಂ	ವಿಶ್ವಗುರು ಬಸವಣ್ಣನವರ ವಿದ್ಯಾಭೂಮಿ, ತಪೋಸ್ಥಾನ, ಐಕ್ಯಕ್ಷೇತ್ರ ಕೂಡಲ ಸಂಗಮದಲ್ಲಿ ಪ್ರತಿ ವರ್ಷವೂ ಬಸವ ಕ್ರಾಂತಿ ದಿನದಂದು ನಡೆಯುವ ಶರಣ ಮೇಳಕ್ಕೆ ಬರುತ್ತೇನೆ. ಜೀವಮಾನದಲ್ಲಿ ಒಮ್ಮೆಯಾದರೂ ಎಷ್ಟೇ ಅನಾನುಕೂಲತೆಗಳಿದ್ದರೂ ಬಂದು ಭಾಗಿಯಾಗಿ, ನನ್ನ ಧಾರ್ಮಿಕ ಅನುಯಾಯಿತ್ವವನ್ನು ಸ್ಥಿರೀಕರಿಸುತ್ತೇನೆ.
9	ಗಾ	ಪರಧನ, ಪರಸ್ತ್ರೀಯರನ್ನು ಬಯಸುವುದಿಲ್ಲ.
10	ಯ	ಮಾಂಸಾಹಾರವನ್ನು, ಮದ್ಯಪಾನವನ್ನು ಮಾಡುವುದಿಲ್ಲ.
11	ನ	ನಮಗೆ ಜನಿಸಲಿರುವ ಮಗುವನ್ನು ಲಿಂಗಾಯತ ಧರ್ಮಾನುಯಾಯಿಯನ್ನಾಗಿ ಮಾಡಿ, ಬಸವ ಪಥದಲ್ಲಿ ಮುನ್ನಡೆಸುತ್ತೇವೆ.
12	ಮಃ	ಧರ್ಮಪಿತರ ಸಂಕಲ್ಪದಂತೆ ಮರ್ತ್ಯಲೋಕದ ಈ ಕರ್ತನ ಕಮ್ಮಟದಲ್ಲಿ ಜಾತಿವರ್ಣವರ್ಗರಹಿತ ಧರ್ಮ ಸಹಿತ ಕಲ್ಯಾಣ(ದೈವೀ) ರಾಜ್ಯದ ನಿರ್ಮಾಣಕ್ಕೆ ನಿಷ್ಠೆಯಿಂದ ಪ್ರಯತ್ನ ಮಾಡುತ್ತೇನೆ.

Jaya Guru Basavesha, Harahara Mahadeva.

After this, both should be instructed to pour the tirtha-prasada onto the Ishtalinga and receive it. The woman should now offer it to the child’s accepted Ishtalinga, and her husband should remove his own Ishtalinga from its case and offer it there, then receive the karuna tirtha-prasada.

This Ishtalinga (or Nagosa) should then be tied in a small cloth bundle and fastened to the pregnant woman’s karadige thread/string. It should be worshipped daily and later tied onto the child during the formal Linga-wearing initiation. Those who are less observant may simply preserve it safely and tie it only during the child’s linga initiation.

A very important part of the womb-child’s linga rite is the tying of the vibhuti stripe, meaning the application of holy ash on the pregnant woman’s stomach.

Because many Gurus are male, many people are abandoning this practice. The Gurus feel hesitant to perform it, and women feel shy receiving it. Therefore, it is considered best that women themselves, as sharane-gurus, perform this samskara.

Since the initiation-based system began, the custom of womb-linga wearing has naturally increased.

Remedies / Appropriate Alternatives

1. Best solution: female Gurus should perform it.
2. If the officiant is a male Guru or traditional priest, he may bring his wife along, and she may perform that part of the rite.
3. As a third option, the pregnant woman’s mother, elder sister, or any respected elder woman may apply the mantra-consecrated vibhuti.

The pregnant woman should loosen the saree around the upper stomach area. The blessing woman should apply holy ash with three fingers, chanting three times:

“Om Shri Gurubasava Lingaya Namah, Om Lingaya Namah.”

Inwardly she should resolve:

“By the Guru’s grace, may the delivery be safe,
may the child be healthy,
may it be filled with peace and noble virtues,
and may it grow into a devotee walking the Basava path.”

Then the remaining participants should receive tirtha-prasada, and prasada-dasoha should be offered to the Guru Murti and the gathered sharanas.

All of the above are the religious rites.

In the evening, seating the husband and wife together, performing aarati, filling the woman’s lap with gifts (udi tumbuvudu), and presenting offerings are the cultural program. Families may do this according to their economic capacity; there is no need for display or extravagance.

This samskara need not be limited only to the first pregnancy. Every child deserves blessing. Therefore, this rite should be performed in every pregnancy.

Even if Seemantha is optional, Garbha Linga Dharana is compulsory.

Childbirth

It is said that in the life of a married woman, the first childbirth is the most painful moment. During labor, one should try to forget the pain by remembering the name of God and the Dharma Guru.

If labor is delayed, instead of calling a doctor in villages, people sometimes resort to many superstitious practices. It is even said that among some tribal communities, there still exists the cruel custom of swinging or shaking the pregnant woman from above.

If pain begins in the pregnant woman and then stops again, in villages they may quickly call a woman who has recently delivered, touch the folds of her saree to the pregnant woman’s forehead, or sprinkle on her water touched by the hand of a man known for strict monogamy, believing it may help the delivery happen quickly.

There is also a custom of applying oil to the navel and upper abdomen of the pregnant woman and gently massaging it, as well as giving her warm milk mixed with ghee to drink.

In addition, people in villages may seek various treatments from local magicians or folk healers.

In these changed times, it is far better to seek the help of doctors and trained midwives. Divine grace is certainly important. Therefore, instead of turning to unscientific methods and sorcerers, it is good to place faith in Guru Basavanna, the Supreme Creator, and the sharanas and mahatmas, and pray.

It is appropriate to perform worship, apply vibhuti to the pregnant woman, give tirtha, prepare mantra water for her to drink, and inwardly chant the mantra.

Birth of the Child

When the baby is born, cries, and begins breathing properly, and everything comes into a safe and smooth condition, it is natural that everyone feels relieved.

After the umbilical cord is cut, arrangements should be made for the bath of both mother and child. According to the view of the sharanas, this should be done with Guru-padodaka bath and linga-wearing.

ಜಾತಕರ್ಮ ಶುಭಕರ್ಮ ಪ್ರೇತಕರ್ಮವ
ಮಾಡುವರು ಲೋಕದ ಮನುಜರು
ಈ ಪರಿಯ ಮಾಡುವನೇ ಶಿವಭಕ್ತ ?
ಅದೆಂತೆಂದಡೆ ಹುಟ್ಟಿದ ಮಕ್ಕಳಿಗೆ ಲಿಂಗಧಾರಣೆ. (ಚ.ಬ.ವ ೨೨೭)

People of the world perform
birth rites, auspicious rites, and funeral rites.
Would a Shivabhakta do it in that way?
For the newborn child, the rite is Linga-wearing. — Channabasavanna Vachana 227

It is instructed in the vachanas of Channabasavanna that the newborn child should not be touched with mother’s milk, honey, or ghee before Linga-dharana is performed.

Here, Guru-padodaka means Holy-water (or hand-consecrated water) prepared through remembrance of Guru Basavanna’s name.

Method of Preparing Holy Water

The five-pointed pranava Holy-water is prepared as follows:

• Holy ash should be applied to all five fingers.
• Using the thumb, the three joints of the other four fingers are counted.
• During this, chant “Om Shri Gurubasava Lingaya Namah” 12 times.
• Then, with the middle finger, draw the five-pointed pranava symbol in the water.
• Dip all five fingers into it and prepare the Holy-water, which may also be called hastodaka (hand-consecrated water).

Cleanliness must be carefully observed:

• the water must not be impure
• dust must not settle on the vibhuti
• the hand must be clean

A vessel of water should be taken, Holy-water prepared in it with the aid of vibhuti, and then mixed into the remaining warm bath water. The mother and child should then be bathed with it.

After the bath, the mother should perform at least a brief worship and receive tirtha.

For the child:

• chant “Om Shri Gurubasava Lingaya Namah, Om Lingaya Namah”
• apply the holy ash that has touched the feet of Sri Guru Basavanna’s image
• the linga tied during the womb-linga rite should be worn by the baby by the mother, grandmother, or elder women
• a drop of the tirtha prepared by the mother should be placed in the baby’s mouth
• only after that should the child be breastfed

Is it not best that, after receiving divine grace, the child drinks the mother’s milk upon entering this mortal world?

On Faith and Hesitation

Generally, compared to followers of some other religions, among the Lingayat community there is often:

• ignorance
• superstition
• embarrassment about religious observance
• hesitation to openly display religious devotion

This kind of hesitation is not usually found among Muslims or Sikhs. Because of this, others may mock Lingayats, while they do not trouble Muslims or Sikhs in the same way.

If the Ishtalinga is on the body, especially one awakened through Guru’s grace and filled with spiritual radiance, it is like a form of protection.

Some people remove it because doctors ask them to. Yet they do not remove the mangalsutra, the worldly sign of the husband.

If the metal karadige case feels heavy or inconvenient during childbirth, could it not simply be tied in cloth instead? After birth too, it may be tied to the baby in a soft cloth.

Some others think that a hospital is a place where all castes are present and therefore ritually impure, and so they remove the Ishtalinga at home before going. Only later, on the child’s linga-wearing day, do they wear it again.

Instead, wherever one is, one may simply clean the place a little, wipe it, sit, and perform worship there.

If such commitment grows among us, others will not mock us. Rather, they will look upon it with respect.

That is why the Dharma Guru Basava says:

ಆಳಿಗೊಂಡಿಹರೆಂದು ಅಂಜಲದೇಕೆ ?
ನಾಸ್ತಿಕವಾಡಿಹರೆಂದು ನಾಚಲದೇಕೆ ?
ಆರಾದೊಡಾಗಲಿ ಶ್ರೀ ಮಹಾದೇವಂಗೆ ಶರಣೆನ್ನಿ,

Why fear because others may dominate?
Why feel ashamed because atheists may mock?
With anyone at all, say: I surrender to Sri Mahadeva.

Performing worship and meditation is not a fault. One should not feel shy about it. One of the many purposes of worship and meditation is purification. No place is impure.

Birth Registration and Astrology

It is enough to register the child’s birth at the birth registration office. If the date and time are noted, that is sufficient.

To ask astrologers about the “quality of the birth moment,” and if they say it is unfavorable, to perform appeasement rites—this is not the Lingayat way. Since Basava and the primal sharanas did not even accept the divinity of planets, there is no question at all of writing horoscopes.