Utsarga (उत्सर्गः)

Utsarga (Samskrit : उत्सर्गः) literally means ‘letting go’. This happens when a property or item is dedicated or released for general public use. Pratishta and Utsarga involve acts of foundation of temples and dedication of wells, tanks, parks for the benefit of the public. Such works of public utility have been highly recommended from very ancient times.

Definitions

दानम् ॥ Dana

There is a difference in the technical meaning of Dana and Utsarga. Dana (दानम्) is when the donor gives up his ownership over a thing, makes another the owner of it and cannot thereafter use it nor has any control over it.

उत्सर्गः ॥ Utsarga

Utsarga means 'divesting oneself of ownership over a thing and dedicating it for the use of all'. Thus, when a man makes an Utsarga, he no doubt gives up his ownership, but he gives up the thing for the benefit of all (he uses the word sarvabhutebhayah) and so the opinion of most writers is that he can as a member of the public make use of the thing dedicated by him, though a few authors recommended that he should not do so.

प्रतिष्ठा ॥ Pratishta

According to Danakriyakaumudi (p. 166) Pratishta (प्रतिष्ठा) generally means dedicating to the public with prescribed rites.

प्रतिष्ठापनं सविधिकोत्सर्जनमित्यर्थः ।

There are four principal stages in the procedure of Pratishta.

1. Sankalpa
2. Homa
3. Utsarga
4. Dakshina pradana

Importance of Utsarga

Construction of temples, digging of wells, and establishing religious and charitable foundations and institutions is included under purtadharma and people of all varnas, ashramas, women and widows could perform such dharma. The Istadharma included vedic sacrifices and danas associated with them had some restrictions about who should perform them and the procedures involved. Shabara in his Bhashya on Jaimini sutras (1.3.2) refers to the Smrti rules about charitable objects which are based on Shruti passages as

प्रपास्तडागानि च परोपकाराय न धर्मायेत्येवावगम्यते तथा च दर्शनम् धन्वन्निव प्रपा असीति तथा स्थलयोदकं परिगृह्णन्तीति च ॥

प्र ते यक्षि प्र त इयर्मि मन्म भुवो यथा वन्द्यो नो हवेषु । धन्वन्निव प्रपा असि त्वमग्न इयक्षवे पूरवे प्रत्न राजन् ॥१॥ (Rig. Veda. 10.10.4)

'O Agni, who art ancient and a king, thou art to the man who desires to offer a sacrifice like Prapa (shed where water is distributed to travellers) in a desert." In Rigveda, mandala 10, a mention of pushkarini is made as given

भोजायाश्वं सं मृजन्त्याशुं भोजायास्ते कन्या शुम्भमाना । भोजस्येदं पुष्करिणीव वेश्म परिष्कृतं देवमानेव चित्रम् ॥१०॥ (Rig. Veda. 10.107.10)

The Vishnu Smrti (Adhyaya 91) extensively deals with the rewards obtained by conducting acts of digging wells, planting trees, building new temples and renovating dilapidated temples. Even later day Samskrit texts such as Kadambari by Banabhatta mentions that smritis enjoined upon men the foundation (for public use) of halls, shelters, wells, prapas (water sheds), gardens, temples, embankments, and water wheels.

इष्टापूर्तौ स्मृतौ धर्मौ श्रुतौ तौ शिष्टसंमतौ । भुक्तिमुक्तिप्रदं पूर्तमिष्टं भोगार्थसाधनम् ॥ Kalika Purana

It is said that the reward of sacrifices is only heaven, but by purta (consecration of temples etc) one secures release from samsara as per Kalika purana.

Mahabharata, Danadharma parva of Anushasana parva extolls the greatness of charity to brahmanas as well as that made to community.

This shows that charitable works for the use of the public or large sections of the public came to be regarded as more meritorious than sacrifices where gifts benefited only brahmanas.

जलाशयोत्सर्गत्वम् ॥ Utsarga of Jalashaya

Reservoirs of water that are dug out by man are of four kinds, viz.,

1. कूपः ॥ Kupa : a well (5 to 50 cubits in length or in diameter if circular), generally with no flight of steps to reach the water.
2. वापी ॥ Vapi : a slightly bigger well (50 to 100 cubits) with a flight of steps on all sides or on three or two sides or even only one side.
3. पुष्करिणी ॥ Pushkarini : is a water body, a pond from 100 to 200 cubits in length or diameter.
4. तडागः ॥ Tadaga : is a tank from 200 to 800 cubits in length or diameter.

Providing water for travellers or general public through dedication of Jalashaya (wells, ponds and reservoirs) is an ancient practice. That the beings of all worlds depend in water and so having water reservoirs, ponds, lakes is well documented in the words of Bhishma as follows

देवा मनुष्यगन्धर्वाः पितरोरगराक्षसाः। स्थावराणि च भूतानि संश्रयन्ति जलाशयम्॥ (Maha. Anush. 13.58.8)

Devatas, human beings, gandharvas, forefathers, nagas, rakshasas and all the immobile beings (such as plants and trees) are dependent on water bodies (for sustenance).

Detailed guidance for construction of water bodies is given in traditional texts. It is also preserved among local communities and artisans.

Matsya Purana

The Puranas deal mainly with the ritualistic aspects.

An elaborate dedication ceremony for the ponds etc. has been described in Matsya Purana. This calls for creation of vedi, havana, Vastu pooja, etc. The following are required to be placed in a jewelled pot made of gold:

● A tortoise and a crocodile, made of gold

● A fish and snake/chameleon, made of silver

● A crab, frog, crow and shishumar (शिशुमार a water creature similar to crocodile), made of copper.

Dust from elephant stables, horse stables, valmeeka (ant-hill), river confluence, cow-hoof dust, cow-shed and cross-roads is also used in the ceremonies. After the rituals, 25-100 cows are given as dakshina to Brahmins. Finally, one of the cows is made to enter the pond briefly, and the donor is required to wade after her, holding on to her tail. The metal tortoise, etc. from the jewelled pot are then placed in the pond at various places. The pot itself, containing curd, rice and water from a great river, is emptied in to the pond. The pond is then dedicated for public use.

The havana ritual continues for another four days, when finally the mandapa is broken up. The items used in the havana are distributed to the Brahmins who performed the ceremonies. The ceremony ends with a feast for 20-1000 Brahmins. If funds are a constraint, a simpler dedication ceremony can be performed.

Mahabharata

The Danadharma parva of Anushasana parva describes the greatness of danas of various things and the rewards for doing so in a detailed manner. Digging of ponds, wells and setting up of gardens for public use has been highly recommended in the Danadharma parva in Adhyaya 58. Upon being questioned by Yudhisthira, Bhishma explains the rewards of making jalashayas and gardens for the community.

त्रिषु लोकेषु सर्वत्र पूजनीयस्तडागवान्॥ (Maha. Anush. 13.58.4)

धर्मस्यार्थस्य कामस्य फलमाहुर्मनीषिणः। तडागसुकृतं देशे क्षेत्रमेकं महाश्रयम्॥ (Maha. Anush. 13.58.6)

One who constructs tanks (तडागाः) for the benefit of community, will be revered in the three worlds. Construction of even a single water body, will bestow the rewards of adhering to Dharma, Artha and Kama; such a place endowed with beautiful lakes will support many beings.

देवा मनुष्यगन्धर्वाः पितरोरगराक्षसाः। स्थावराणि च भूतानि संश्रयन्ति जलाशयम्॥ (Maha. Anush. 13.58.8)

Devatas, humans, gandharvas, forefathers, nagas, rakshasas, and all the immobile beings (such as plants and trees) depend on lakes (water bodies) and ponds.

The rewards linked to the availability of water in the pond are also explicitly given as follows (Anushasana Parva 58.10 to 14): (Table as given on pg. 55 of Reference )

Availabilty of water	Reward
During rains (Varsha Kala)	Equivalent to Agnihotra Yajna
During Autumn (Sharat Kala)	Equivalent to 1000 Godana
During Winters (Hemanta Kala)	Equivalent to large Yajna, with gold dakshina
During Winters (Shishir Kala)	Equivalent to Agnishtoma Yajna
During Spring (Vasant Kala)	Equivalent to Atiratra Yajna
During Summers (Greeshma Kala	Equivalent to Ashwamedha Yayna

Anushasana Parva (58.16 to 18) describe the rewards linked to the usage pattern. Vishnu Dharmottara Purana describes the rewards of water availability in the pond during rainy season to be equivalent to performance of Agnishtoma yajna.

प्रावृट्काले तु पानीयं तडागे यस्य तिष्ठति ॥१२ ॥(Vish. Dhar. Pura. 296.12)
अग्निष्टोमफलं तस्य पुरुषस्य प्रकीर्तितम् । (Vish. Dhar. Pura. 296.13)

Vishnudharmottara Purana

Benefits of water and constructing water bodies depending on their location has been described in Vishnudharmottara Purana.

शक्रलोकमवाप्नोति तडागकरणात्पथि । मरौ तडागे पानीयं यस्य तिष्ठति वै द्विजाः ॥११॥(Vish. Dhar. Pura. 296.11)
विमानेनार्कवर्णेन ब्रह्मलोकं स गच्छति । (Vish. Dhar. Pura. 296.12)

The following table summarizes the benefits of constructing tadaga-s and kupa-s in different locations:

Location	Reward
Anywhere	Attainment of Varunaloka
Public Pasture	Attainment of Goloka
Along the roads	Attainment of Indraloka
In a desert	Attainment of Brahmaloka
Construction of a canal	Attainment of heaven

Vishnu Smrti

The following are the details from Vishnu Smrti (Adhyaya 91) outlining the rewards of digging wells and planting trees.

अथ कूपकर्तुस्तत्प्रवृत्ते पानीये दुष्कृतस्यार्धं विनश्यति ॥ ९१.१ ॥ तडागकृन्नित्यतृप्तो वारुणं लोकं अश्नुते ॥ ९१.२ ॥ जलप्रदः सदा तृप्तो भवति ॥ ९१.३ ॥

The digger of a well has the half of his evil acts destroyed as soon as water springs forth in it. One who digs water reservoirs is for ever freed from thirst and attains Varuna loka. One who gives water will be satisfied for ever (never suffer from thirst).

देवायतनकारी यस्य देवस्यायतनं करोति तस्यैव लोकं आप्नोति ॥ ९१.१० ॥ सुधासिक्तं कृत्वा यशसा विराजते ॥ ९१.११ ॥विचित्रं कृत्वा गन्धर्वलोकं आप्नोति ॥ ९१.१२ ॥

One who constructs temples enters the loka of the deity for whom he erected that temple. He who paints the temple, white, acquires brilliant fame while one who colours it with different paints attains gandharva loka.

पुष्पप्रदानेन श्रीमान्भवति ॥ ९१.१३ ॥ अनुलेपनप्रदानेन कीर्तिमान् ॥ ९१.१४ ॥दीपप्रदानेन चक्षुष्मान्सर्वत्रोज्ज्वलश्च ॥ ९१.१५ ॥अन्नप्रदानेन बलवान् ॥ ९१.१६ ॥

By giving flowers he becomes fortunate. Charity of aromatic applications (and scents) endows one with fame. By giving lamps one obtains an excellent eyesight and becomes radiant with lustre. By giving food the donor obtains strength.

देवनिर्माल्यापनयनात्गोदानफलं आप्नोति ॥ ९१.१७ ॥देवगृहमार्जनात्तदुपलेपनात्ब्राह्मणोच्छिष्टमार्जनात्पादशौचादकल्यपरिचरणाच्च ॥ ९१.१८ ॥ कूपारामतडागेषु देवतायतनेषु च । पुनः संस्कारकर्ता च लभते मौलिकं फलम् ॥ ९१.१९ ॥

By removing the devanirmalya (remains of an offering to a deity) he obtains the same reward as for giving a cow. Same reward is also obtained by scouring a temple, smearing it with cow-dung, removing the left-overs of the food of a brahmana, by washing his feet and nursing him when sick. One who consecrates anew a well, garden, a pool or water reservoir, a temple (which have been soiled in time) obtains the same reward as he who first made them.

द्वारी बन्ध ॥ Dvari Bandh

Apart from water bodies, construction of dams was also referred to in later texts. Dvari Bandh refers to a dam, created by collecting flow of water from a waterfall or mountain stream. A detailed description of the dvari bandh has been given by Devipurana as quoted by Hemadri (Chaturvarga Chintamani Danakanda Adhyaya 13 p. 1007), along with the dedication ceremony and benefits.

According to this, several channels are provided to carry the water to fields or to the village. Gates may be added to regulate the flow of water. Dvari Bandh are categorised as uttam, madhyam and adham, depending on the amount of water collected. A dam which collects water in an area of 100,000 danda (stick length, an ancient measure of land) is considered best. The dam may be constructed with stones and rocks, over which Vajralepa (a kind of organic plaster) is applied. Parks and orchards may be provided around the dvari bandh for public use, along with ponds and wells.

The dvari bandh is dedicated for public use (utsarga) in an elaborate ceremony. Gifts of thousand cows is auspicious along with gifts of land, gold and dakshina as given in the sloka below:

द्वारीबन्धिषु कर्तव्यमुत्सर्गं गोप्रदानिकम् । गोसहस्रं शुभं देयं महीं हेमञ्च दक्षिणाम् ॥

The donor is rewarded with benefits far exceeding those of Ashvamedha Yajna, and attains divine worlds.

वापीकूपतडागोत्सर्गविधिवर्णनम् ॥ Dedication of Water Reservoirs

Sevaral works give a very comprehensive procedure of the consecration of wells, ponds and tanks, based on the grhyaparisishtas, the puranas, the tantras, Pancharatras and other works. A few works that cite these procedures include

• Matsya Purana (तड़ागारामकूपादीनां प्रतिष्ठाविधिवर्णनम् । Adhaya 58)
• Bhavishya Purana (Parva 4 Uttaraparva, Adhyaya 127)
• Apararka (p. 409-414)
• Hemadri (Danakanda. p.997-1029) in Chaturvarga Chintamani
• Danakriyakaumudi (p.160-181)
• Jalashayotsarga-tattva of Raghunandana
• Pratishtamayukha and Utsargamayukha of Nilakantha
• Rajadharmakaustubha (p. 171-223)

जलपवित्रीकरणम् ॥ Sanctifying waters

The central idea is that unless the reservoir was consecrated in the way prescribed its water is not holy and when consecrated it became holy. Bhavishya purana quoted by Nirnayasindhu (p.238) says the following

सदा जलं पवित्रं स्यादपवित्रमसंस्कृतम् । कुशाग्रेणापि राजेन्द्र स्प्रष्टग्यमसंस्कृतम् ॥

वापीकूपतडागदौ यज्जलं स्यादसंस्कृतम् । अपेयं तद्भवेत्सर्वे पीत्वा चान्द्रायणं चरेत् ॥

Water has to be consecrated to purify or make it holy, as waters in the wells, tanks and reservoirs are not sacred.

उत्सर्गविधिः ॥ Procedure of Utsarga

From very ancient times the procedure of dedicating a well or tank to the public has been settled. Among the earliest is the Shankhyayana Grhyasutras (5.2) outlines the following steps briefly as given below

1. अथ पुष्करिणीकूपतडागानां १ Now about the consecration of ponds, wells and tanks.
2. शुद्धपक्षे पुण्ये वा तिथौ २ । In the bright fortnight or on an auspicious tithi (lunar day)
3. पयसा यवमयं चरुं श्रपयित्वा ३ । having cooked चरुं (boiled food) with yava (barley) in milk
4. त्वं नो अग्न इति द्वाभ्यामव ते हेळ इमं मे वरुणोदुत्तमं वरुणेमां धियं शिक्षमाणस्य ४। he (the donor) should perform yajna to the devatas with the mantras 'त्वं नो अग्न । tvam no agne' (Rig. Veda. 4.1.4 and 5), 'अव ते हेळ। ava te hela' (Rig. Veda. 1.24.14), 'इमं मे वरुण । imam me varuna' (Rig. Veda. 1.25.19), उदुत्तमं वरुण । uduttamam varuna' (Rig. Veda. 1.24.15), 'इमां धियं । imam dhiyam' (Rig. Veda. 8.42.3)
5. गृह्योऽपगृह्यो मयोभूराखरो निखरो निःसरो निकामः सपत्नदूषण इति वारुण्या दिक्प्रभृति प्रदक्षिणं जुहुयान् ५। (he should) using the words 'the domestic one, one who goes away from the house, the refreshing one, etc circumambulate to the different directions beginning with the west from left to right.
6. मध्ये पयसा जुहोति विश्वतश्चक्षुरिदं विष्णुरिति ६ । in the centre he makes ahuti with milk uttering the mantras 'विश्वतश्चक्षुः । visvatas chakshu (Rig. Veda. 10.81.3) and 'इदं विष्णु । idam Vishnu (Rig. Veda. 1.22.17)
7. यत्किं चेदमिति मज्जयित्वा ७ । and he dives into the water uttering the mantra 'यत्किंचेदं वरुण । yat kim chedam varuna (Rig. Veda. 7.89.5). Even in the mantra 'यासां राजा वरुणो याति मध्ये । yasam raja varuno yati madhye' of Rig Veda (7.49.3) Varuna is described as the lord of waters and there it is appropriate that in dedicating wells and tanks to the public Varuna should be invoked in several mantras.
8. धेनुर्दक्षिणा वस्त्रयुग्मं चातो ब्राह्मणभोजनम् ९ । A cow and a pair of clothes are the fee for this activity followed by the feeding of brahmanas.

वृक्षारोपणम् ॥ Vrksharopana

Trees have been highly prized in Bharatavarsha at all times. Apart from the general food, building and construction purposes, they are used for

• worship and circumbulation as part of tradition
• yajnas for making the yupa (the post to which the animal was tied)
• idhma (samidhas to offer in Agnikarya) in several rites
• several ladles like srk, sruva and juhu etc.
• decoration of homes and temples with leaves of chuta tree (mango) and flowers
• fruits and flowers used for general consumption and for worship of devatas and pitrs)
• dvaja-stamba or temple pillars

Trees are like sons for the person who plants these and ensure prestige for him / her in this world as also after death. 

पुष्पैः सुरगणान् वृक्षाः फलैश्चापि तथा पितॄन् । छायया चातिथिं तात पूजयन्ति महीरुहः ॥ (Maha. Anush. 58.28)

Plants offer worship with flowers for devatas, fruits for ancestors and shade for those unexpected guests. All kinds of beings take shelter under trees.   Vishnu Smriti extols the greatness of planting of trees thus  

वृक्षारोपयितुर्वृक्षाः परलोके पुत्रा भवन्ति ॥ ९१.४ ॥वृक्षप्रदो वृक्षप्रसूनैर्देवान्प्रीणयति ॥ ९१.५ ॥फलैश्चातिथीन् ॥ ९१.६ ॥छायया चाभ्यागतान् ॥ ९१.७ ॥ देवे वर्षत्युदकेन पितॄन् ॥ ९१.८ ॥ सेतुकृत्स्वर्गं आप्नोति ॥ ९१.९ ॥ (Vish. Smrt. 91.4 to 9)

One who plants trees will have them as sons in future existence. One who plants trees please the devatas by their flowers, atithis by their fruits, travellers by the shade of those trees. He pleases the forefathers with the water (trickling down from their leaves) when it rains. One who builds dikes (dams, water reservoirs) attains heaven.

Bharatiya samskruti thus, proclaiming divinity in all beings, extols the sanctity and need for protection of all beings by instilling a moral outlook towards every creature.  

Types of Plants

Planting of trees and orchards, gardens etc. for public use has been  praised in almost all the Puranas and Smrtis. After the battle of Mahabharata (Anushasana Parva, Adhyaya 58), Bhishma talks to Yudhishthira about the importance of planting trees. Accordingly, the immovable beings (स्थावराणां । plants and their class of beings) are classified into six types: 

स्थावराणां च भूतानां जातयः षट् प्रकीर्तिताः । वृक्षगुल्मलतावल्ल्यस्त्वक्सारास्तृणजातयः॥ (Maha. Anush. 58.23)

1. वृक्षः ॥ Trees (Ex. Peepul)
2. गुल्मः ॥ Shrubs (Ex. Kusha)
3. लता ॥ Climbers (which climb over the trees) 
4. वल्ली ॥ Creepers (which spread over the ground)
5. त्वक्सारः ॥ Twaksara (Ex. Bamboo) 
6.  तृणम् ॥ Trna (Ex. Grasses)

Beneficial Trees

The trees listed as beneficial in Vishnu Dharmottara Purana (Kanda 2 Adhyaya 30) explains under the heading Vrkshayurveda-varnana (वृक्षायुर्वेदवर्णनं) where each of the plants should be located.

उत्तरेण शुभः प्लक्षो वटः प्राग्भार्गवोत्तम । उदुम्बरश्च याम्येन सौम्येनाश्वत्थ एव च ।। १ ।। (Vish. Dhar. Pura. 2.30.1)

On the north Plaksha (प्लक्षः। Peepal or White Fig, Ficus virens) Vata (वटः । Banyan, Ficus bengalensis) Audumbara (औदुम्बरः। Cluster Fig, Ficus racemosa) and Asvatha (अश्वत्थः। Holy fig, Ficus religiosa).

The auspicious trees to be planted in gardens are also described extensively in this Purana as follows

अथोद्याने प्रवक्ष्यामि प्रशस्तान्पादपान्द्विज । अरिष्टाशोकपुन्नागशिरीषाम्रप्रियङ्गवः ।। १० ।। (Vish. Dhar. Pura. 2.30.10)

पनसाशोकदचलीजम्बूलकुचदाडिमाः । माङ्गल्याः पूर्वमारामे रोपणीया गृहेषु वा ।। ११ ।। (Vish. Dhar. Pura. 2.30.11)

शाल्मलिं कोविदारं च वर्जयित्वा विभीतकम् ।। १२ ।। (Vish. Dhar. Pura. 2.30.12)

असनं देवदारुं च पलाशं पुष्करं तथा । न विवर्ज्यस्तथा कश्चिद्देवोद्यानेषु जानता ।। १३ ।। (Vish. Dhar. Pura. 2.30.13)

Neem (अरिष्टः), Ashoka (अशोकः), Naagkesar / Champa (पुन्नाग), Shireesh (शिरीषः), Mango (आम्रः), Mehendi (प्रियङ्गुः) Jackfruit (पनसः) Banana (दचली) Jamun (जम्बू) Anjeer (लकुच) and Anaar (दाडिमाः). These auspicious trees are to be planted in houses or in Aramas (guest houses).

Trees recommended for sacred groves for devatas include Shalmali (शाल्मलिः) Kanchanara (कोविदारः) Vibheetaki (विभीतकः) Vijaysara (असनः) Cedar tree (देवदारुः) Flame of the forest tree (पलाशः) Indian Lotus (पुष्करः). The chapter also describes in detail when and how the trees should be planted, nurtured and cured of diseases.