संशयः सुगमस्तत्र दुर्गमस्तस्य निर्णयः।

दृष्टं श्रुतमनन्तं हि यत्र संशयदर्शनम्।।१६२-४।। अनुशासनपर्व महाभारत

In matters of Dharma it is very easy to raise doubts but it is quite difficult to resolve them and reach the final conclusion cause the drishta and shruta pramanas are endless and doubts keep arising.

प्रमाणमप्रमाणं वै यः कुर्यादबुधो जनः।

न प्रमाणतामर्होविवादजननो हि सः।।१६२-२५।। अनुशासन पर्व महाभारत

That unwise person who treats pramana (valid proof) as apramana (non-proof) or vice-versa does not deserve to be treated as an authority or credible voice. Indeed, such an individual merely generates futile controversy.

Karmkanda is essential and the most critical part of Sanatana Dharma as it plays vital role in the laukika and paralaukika well-being of jeevaatmas. Through the practice of Karmakanda a jeevaatma accrues Punya on the one hand and nourishes Devas,Pitrus and Jeevas on the other hand living in human and various other Yonis (form). Basically the Nitya,Naimittika and Kamya karmas instructed by Shastras help run the whole cycle of dharmika life. When a astika person performs duties ordered by shastras he not only acts in favor of oneself but many jeevaatmas in different lokas and yonis. Karmkanda is both provider and purifier for humans. It is the most regulated space of Dharmika system.

The rules regarding vidhi, nishedha and adhikara are well codified in shastras.

Here in this article we will explore shastriya view regarding women’s adhikara in karmkanda as purohita/acharya/archaka.

Kartavya Karmas and their Origin

Karma is cause of both bondage and liberation defined as bhukti and mukti. Every karma produces auspicious and inauspicious result defined as paap and punya. What is kartavya karma is only to be known through shastras.

कर्माकर्मविकर्मेति वेदवादो न लौकिकः। वेदस्य चेश्वरात्मत्वात् तत्र मुयह्यन्ति सूरयः।।११-३-४३।। श्रीमद्भागवत

Actions prescribed by shastras are known as karma, action prohibited by them called akarma. Actions performed violating the shastras are known as vikarma. All these can only be known by shastras. They are not codified as per worldly systems. The Veda is divine and form of Ishvara himself that is why deciphering the Veda is a cumbersome task.

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्य व्यवस्थितौ।

ज्ञात्वा शास्त्र विधानोक्तं कर्म कर्तुमिहार्हसि।।१६-२४।। श्रीमद्भगवदगीता महाभारत

Only shastras hold authority in determining what is kartavya and akartavya karma. One should act knowing well the injunctions of shastras.

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।

न स सिद्धिमवाप्नोति न सुखं न परां गतिम्।।१६-२३।। श्रीमद्भगवदगीता महाभारत

One who abandons the shastras and acts driven by desire neither attains pleasure, perfection nor supreme state.

Shastra and svabhava both work as catalyst of karma but there is huge difference between the two. Karma purely rooted in the impulses of svabhava can be both auspicious and inauspicious as per the sanskaras of the previous births while karma guided by shastra is meritorious without any doubt. There is no guarantee that a karma driven by svabhava would be in tune with dharma while a karma suggested by shastra always remains in tune with dharma. That is why svabhava driven karma is considered inferior and shastra approved karma is superior.  Kartavya karma originate from shastra not from svabhava.

Eligibility of Upnayana Sanskara

Upnayana is one of the most important sanskara among sixteen sanskars prescribed for astikas by shastras. Every sanskara have certain objective and it bestows auspiciousness for the same. Shruti-smriti is foundation of Sanatana Dharma and Upnayana is initiation in the study of shruti-smriti, practice of karmkanda and upasana of Bhagvati Gayatri. That is why it has well laid eligibility criteria and code of conduct.

विशुद्धमातापितृको जितेन्द्रियः सर्वागमज्ञः परदुःखकातरः।

यथार्थवाग् वेदविदङ्गपारगः शान्तः कुलीनो गुरुरीरितो द्विजः।। सार संग्रह

He who comes from a noble lineage, born of pure and righteous parents, is peaceful and have control over senses, compassionate towards sufferings of others, well versed in veda,vedanga and agama,speaks truth such dvija(twice born)is said to be a true guru.

मातुर्यदग्रे जायन्ते द्वितीयं मौञ्जिबन्धनात्।

ब्राह्मणक्षत्रियविशस्तस्मादेते द्विजाः स्मृताः।।१-३९।। याज्ञवल्क्यस्मृति

Brahmana, Kshatriya and Vaishya are called Dvija(twice born) cause their first birth happens from their mother’s womb and second when their upanayan & maunjibandhan takes place.

गर्भाष्टमेऽब्दे कुर्वीत ब्राह्मणस्यौपनायनम् ।

गर्भादेकादशे राज्ञो गर्भात् तु द्वादशे विशः ॥ २-३६ ॥मनुस्मृति

In the eighth year from conception, one should perform the Upanayana (initiation) of a Brahmaṇa; for a Kshatriya, in the eleventh year from conception; and for a Vaisya, in the twelfth year.

आचार्यस्तु पिता प्रोक्तः सावित्री जननी तथा।

ब्रह्मक्षत्रविशाञ्चैव मौञ्जीबन्धनजन्मनि।। १-७।। शंखस्मृति

After the Upnayana sanskara (sacrament) Acharya (master) becomes the father and Savitri(sacred mantra) becomes the mother of the Dvija (twice born).

जन्मना ब्राह्मणो ज्ञेयः संस्कारैर्द्विज उच्यते।

विद्यया वापि विप्रत्वं त्रिभिः श्रोत्रिय उच्यते।। १३८ अत्रि स्मृति

​By birth one is known as a Brahmana through Sanskara (sacrament) one is called a Dvija (twice-born).

Through learning Vidya one attains the status of a Vipra and one who possesses all three is called a Shrotriya.

The pramanas of the shastras provided above makes it crystal clear who has the authority to initiate eligible astika people in Shruti-Smriti, Karmkanda and Savitri Japa and who are approved by the shastras for the Upnayana Sanskara and at what age they should be initiated.

Merits of observing Shastras

The rituals, various vidhi-nishedha and observances purify the jeevaatma by pacifying various doshas and provides necessary ability and eligibility of knowing the Brahma Tattva. The practice of dharma prescribed in the form of Karmkanda creates a virtuous cycle.

वैदिकैः कर्मभि पुण्येर्निषेकादिर्द्विजन्मनाम्।

कार्यः शरीरसंस्कारः पावनः प्रेत्य चेह च।।२-२६ मनुस्मृति

By sacred Vedic rituals conducted at the beginning with conception, other sacraments of the body for the Dvija (twice-born) should be performed, which cleanses and purifies both in this world and after death.

गार्भैर्होमैर्जातकर्मचौडमौञ्जीनिबन्धनैः।

बैजिकं गार्भिकं चैनो द्विजानामपमृज्यते।।२-२७ मनुस्मृति

Through Homas offered during pregnancy, Jatakarma (the birth ceremony), Chauda (tonsure), and tying the sacred thread of Munja grass during Upanayana, the inauspicious effects arising from the seed and the womb are wiped away for the twice-born.

स्वाध्यायेन व्रतैर्होमैस्त्रैविद्येनेज्यया सुतैः।

महायज्ञैश्च यज्ञैश्च ब्राह्मीयं क्रियते तनु।।२-२८ मनुस्मृति

Through Svadhyaya, observance of vows, Homas (fire-offerings), knowledge of the three Vedas, worship of deities, procreation of righteous progeny, performance of the Yajna and Mahayajnas (five Great Sacrifices) this body is made fit for union with Brahma.

Duties of a Brahmana as per Shastras

अध्यापनमध्ययनं यजनं याजनं तथा।

दानं प्रतिग्रहं चैव ब्राह्मणानामकल्पयत्।।१-८८।। मनुस्मृति ।।

Studying & teaching shastras, giving & taking alms, conducting yajnas for the self and others are six kartavya karmas of a Brahmana.

कर्म विप्रस्य यजनं दानमध्ययनं तपः।

प्रतिग्रहो अध्यापनं च याजनं चेति वृत्तयः।।१३ अत्रिस्मृति

​The duties of a Vipra performing Yajana (sacrifices), giving Dana (charity),Adhyayana (self-study of scripture) is Tapa (austerity).

His prescribed means of Vritti (livelihood) are Pratigraha (accepting dana), Adhyapana (teaching scriptures) and officiating at sacrifices for others Yājana.

As outlined by the shlokas quoted above the duties of a Brahmana is to first get initiated in shastras then learn the Shruti–Smriti,Vedanga,Itihasa,Purana and Agama granthas, the holistic practical knowledge of karmkanda. Teaching the shastras to others as per their eligibility, giving and taking dana and performing Parartha Puja for others as Purohita/Acharya/Archaka.

Yajna Used as Indicative of Karmkanda in Various Shlokas

The word Yajna used in various shlokas defining duties of a Brahmana represents all the Karmkanda. All dharmika anushthanas are incomplete without the performance of Homa/Yajna. Yajna is the origin of life and all activities. That is why it is used to indicate all karmkanda in verses at many places. Few evidences to highlight the importance of Yajna.

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।

अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्।।३-१० श्रीमद्भगवद्गीता महाभारत

In the beginning the Lord of all beings, creating man along with the yajna said “By this shall you prosper; this shall be the kamdhenu granting all you want.”

अन्नाद भवन्ति भूतानि पर्जन्यादन्नसम्भवः।

यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।।३-१४।। श्रीमद्भगवद्गीता महाभारत

All living beings originate from Anna. The Anna originates from rain and rain is caused by yajna. The yajna comes from the kartavya karmas. The karma is rooted in Veda and Veda originates from Akshara Brahma. That is why that omnipresent Brahma is perpetually remains present in yajna.

अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते ।

आदित्याज्जायत वृष्टिवृष्टेरन्नं ततः प्रजाः।।३-७६ मनुस्मृति

An oblation properly offered into the sacred fire ascends to the Sun; from the Sun arises rain, from rain comes food, and from food are born all living beings.

ऋत्विग्-यजमानयोः च व्यापारः कर्म ततः। श्रीमद्भगवद्गीताशंकरभाष्य

Karma consists of the operations or activities performed by the Ritvik (officiated priest) and the Yajamana (a person who organizes a yajna/anushthana).

Adhikara and Anadhikara of Women Regarding Karmkanda

Shrishti is bheda pradhan (natural tendency of differentiation/separation) and Sanatana Dharma is the best system to treat these bhedas in a way that is in tune with the primary goal of sadgati of all jeevaatmas. The prescribed svadharma for people varies but there is no difference in the outcome. Those who follow their shastra ordained svadharma earn punya, attain sadgati and grace of Ishvara. Shastras have very clear view regarding eligibility to perform karmkanda as yajmana and as a Purohita/Acharya/Archaka. In the same manner there are rules and regulations that define the svadharma of women.

अमन्त्रिका तु कार्येयं स्त्रीणामावृदशेषतः।

संस्कारार्थं शरीरस्य यथाकालं यथाक्रमम्।।२-६६।। मनुस्मृति

Sanskars for women should be performed without the recitation of sacred mantras at the proper time and in the prescribed order, for the purification of the body.

नास्ति स्त्रीणां क्रिया मन्त्रैरिति धर्मे व्यवस्थितिः।

निरिन्द्रिया ह्यमन्त्राश्च स्त्रियो अनृतमिति स्थितिः।।९-१८।।मनुस्मृति

It is the settled rule of shastras that for women, no ritual is performed with Vedic mantras. Having no direct access to shastras and being devoid of mantras, women cannot generate the ṛta required for Yajna to yield its fruit.

वैवाहिको विधिः स्त्रीणां संस्कारो वैदिकः स्मृतः।

पतिसेवा गुरौ वासो गृहार्थो अग्निपरिक्रिया।।२-६७।।मनुस्मृति

The vivah sanskara (marriage) is declared by sacred tradition to be Upanayana (sacrament) for women; serving the husband as his Grihini stands for residing in Gurukul; and household management constitutes the daily tending of the agnikriya (sacred fire).

स्त्रीणां तु भर्तृशुश्रूषा धर्मो नान्यः सनातनः।

ममार्चनं च कल्याणि नियोगो भर्तुरस्ति चेत।।११-१९।।शिवमहापुराण वायवीयसंहिता

For women, devotion and service to the husband is the paramount, Sanatana Dharma (eternal duty); nothing else. O kalyani! even my worship is to be undertaken only if there is the explicit command or permission of the husband.

या नारी भर्तृशुश्रूषा विहाय व्रत तत्परा।

सा नारी नरकं याति नात्र कार्या विचारणा।।११-२०।। शिव महापुरण वायवीयसंहिता

That woman who, abandoning paativrata dharma (devotion and service to her husband), becomes solely intent on observing religious vows, goes to Naraka; on this matter, there should be no doubt whatsoever.

​पुण्यस्यार्धापहारिण्यः पतिशुश्रूषयैव हि॥

नास्ति स्त्रीणां पृथग्यज्ञो न श्राद्धं नाप्युपोषितम्॥१६-६१/६२।।मार्कण्डेयपुराण

Indeed, by devotion and service to their husbands alone, women become equal sharers in half of their husbands’ punya. For women, there is no yajna,no independent ancestral shraddha and no separate fasting.

शिवविप्रोत्पन्नः पुमान् दीक्षासंस्कारसंस्कृतः ।

अर्चकः स तु विज्ञेयः सर्वकर्माणि कारयेत् ॥ ३-७ कारणागम पूर्वभाग

स्त्रीणां च शूद्रजातीनां परार्थार्चाधिकारो न ।

स्वार्थार्चनं तु सर्वासां स्त्रीणां भवति सर्वदा ॥३-८ कारणागम पूर्वभाग

A male born in the Shiva-vipra lineage, duly consecrated through proper Diksha rituals, is recognized as an Archaka capable of performing all temple rites. Women and Shudras do not possess adhikara (eligibility) for Parartha archana (public temple worship or anushthana). However, Svartha-archana (personal worship of a Linga or icon at home) is permissible for all women.

दीक्षितो ब्राह्मणो विद्वान् पुरुषः सर्वलक्षणः ।

प्रतिष्ठादिषु सर्वेषु कर्मस्वधिकृतो भवेत् ॥१५ पद्म संहिता चर्यापद

स्त्रीणां न चाधिकारोऽस्ति परार्थे विष्णुपूजने।

मोहात्तु कुरुते या तु राजा राष्ट्रं च नश्यति॥१६ पद्म संहिता चर्यापद

A learned Brahmin man who has undergone formal initiation and possesses all essential ritual qualifications is fully authorized to perform all consecration procedures and other rites.

Women have no eligibility for performing Parartha Vishnu-puja (public worship of Lord Vishnu in temples). Should a woman perform it out of delusion, the ruler and the realm perish.

Concluding Thoughts

In this piece we explored the origin of kartavya karmas, authority of shastras in determining the kartavya karmas with vidhi-nishedha. Merits of following Svadharma ascertained by shastras. Eligibility regarding initiation in shruti-smriti and karmkanda. We also learnt about the duties of a Brahmana and the shastriya point of view regarding adhikara and anadhikara of women in relation to karmkanda which was the primary purpose of this endeavour.

Paativrata Dharma is the primary svadharma of women. While there is prohibition by shastras for women to be a Purohita/Acharya/Archaka but there is no prohibition on bhakti,katha-shravana,nama-japa and nama-sankirtana etc. There are so many parva and saubhagya vratas where women have exclusive rights. Itihasa and Puranas have dozens of stories telling the greatness, glory, tapobala and jnana of Pativratas. The punya and tapa others earn through observance of difficult anushthanas; a pativrata nari earns all that with observance of her svadharma as grihini. The distinction established by shastras should be understood and seen from the prism of shastras only cause they are there to serve universal good. Karma performed by an individual affects not only him but entire shrishti on subtle level.

It is also important to understand that even among dvijatis, males from kshatriya and vaishya varna don’t have authority to perform duties as Purohita/Acharya/Archaka. Even among brahmanas only vipras who fulfil the prerequisites are considered eligible for the role.

The tendency of imposing new age ideas/values/views under the influence of dehaatmvaadi ideologies may serve purpose of commercial/political interests of various groups but they undermine the universal well-being and destroy the path of sadgati for the individual.

Unrestricted right in anything and everything for everyone is not the way of dharma but adharma. People often mix the nishkama and sakama code of conduct, use the teachings of Upanishads to discard the vidhi– nishedha for justifying ashastriya things. Instead of looking to reinterpret & redesign dharma one should try to follow it as per one’s ability & eligibility.

मतयो यत्र गच्छन्ति तत्र गच्छन्ति वानराः।

शास्त्राणि यत्र गच्छन्ति तत्र गच्छन्ति ते नराः।।सुभाषित

Where whimsical desires and fleeting impulses go, there go the monkeys. But where shastras lead, there go true human beings.

All that is good and auspicious in this article is grace of Ishvara and all the flaws & faults are mine.