This is my small attempt to present & preserve our proud culture,traditions and intangible knowledge from the past generations! As you know, India is known for its diversity, and I am proud to share with you the festivities and the traditions of Namma Kannada Naadu mainly Chikamagaluru & Mysore belt. I am happy to share with you the knowledge gained from my parents, in-laws and elder family members. Please do share with me your thoughts, suggestions to improve on this space.
Do's: Correct method of doing Namaskār by placing the head on the Lotus feet of Saints
1. The portion of head, which should be placed at the feet :
We can imbibe maximum Chaitanya through the Brahmarandhra (the seventh chakra of the Kundalinī system located in the crown of our head). Since it (Brahmarandhra) cannot be placed at a Saints's feet, the part of head beginning above the forehead is to be placed at the feet of Saints. Due to this, maximum Chaitanya emanating from Their feet can enter into the one doing namaskar.
2. The exact spot to place one's head on a Saint's feet:
The big toes of Saints emit maximum Chaitanya; hence we should place our head on the big toe, than on their foot. If we are in a position to touch both the toes, then place the head on the right big toe.
3. The position of hands when placing the head on a Saint's feet:
a. Some interlock their hands behind their backs at the waist and do namaskar. If we are in a position to touch both their toes, then we should place the hands one on each foot and the head should be placed on the big toe of the right foot. If we are in a position to touch one of Their toes, then place both the hands on it and keep the head on the big toe.
b. Some do namaskar by placing hands on the ground. This is also wrong because if the hands are placed on the ground then the Chaitanya emanating from the Saint's feet are absorbed by one and then returns to the earth through the hands of the one doing namaskar. Thus the person does not benefit from it.
c. Some cross their hands and place them on the feet of Saints, that is, their right hand on the right foot of the Saint and their left hand on the left foot of the Saint while doing namaskar. This is a crude imitation of the manner in which Christians place their crossed hands on their chest. Instead, our right hand should be placed on the left foot of the Saint and our left hand on the right foot of the Saint. This is convenient also. However, if a Guru has started some procedure in a particular sect, then the hands are to be placed in that manner only.
d. The hands are to be positioned in such a way that the palms are placed on the feet.
As per Hindu Dharma, mangalsūtra is an ornament of
a woman denoting her marital status. Each person makes a mangalsūtra for the
bride as per his capacity. If it is not possible to make a mangalsūtra with a
cord of gold or silver, they make it by stringing black beads in a thread.
1.1 Importance of Mangalasūtra
Due to the mangalsūtra the woman remains conscious of Dharma, duty and rules. Wearing mangalsūtra is an important conduct for a married woman. This is called code of Righteousness for women. Due to the mangalsūtra the woman and others are conscious of her marital status. Mangalsūtra is a marital bondage. That others should also be conscious that the woman wearing a mangalsūtra is a married woman and she should be respected properly is also the objective behind it.
Due to the mangalsūtra the consciousness of the husband in the form of Shiva remains constantly awakened in the woman.
Mangalsūtra is symbolic of Shiva and Shakti. In this, gold is in the form of Shakti and the structure of stringed black beads is in the form of Shiva.
Mangalsūtra is an ornament that attracts Divine Principle in highest proportion. In a mangalsūtra both the cups are hollow from one side and are raised from the other. The mangalsūtra is worn facing the hollow side towards the body. The Divine Principle is attracted in the voids of the cups in higher proportion than in any other ornaments.
Through the mangalsūtra the woman gains Energy of Desire, Action and Knowledge. The mangalsūtra is a link that provides Shakti in the form of the Absolute Fire Element (Tēj) to the woman to actually perform a task.
In the left part of the mangalsūtra there is flow of Energy of Desire,
in the central part of Energy of Action and in the right part of Energy of
Knowledge.
From the mangalsūtra the Desire,
Action and Knowledge Energies are also emitted.
With the help of the Desire, Action and Knowledge energies, it becomes
easy for a woman to proceed towards Nirguṇ Principle.
Due to the mangalsūtra and kanṭhamaṇi(Karimani) the (Vishuddha-chakra)Throat chakra) remains
constantly awakened. One of the types of mangalsūtra is Kanthamani mangalsūtra.
The gold bead strung in its centre is called kanṭhamaṇi. It is near the
Vishuddha-chakra. It is also called Muhurtamani.
The waves of the Absolute Fire Principle (Tēj-tattva) of the Universe
are attracted to the kanṭhamaṇini worn by the woman around the neck.
Due to these waves, the
Vishuddha-chakra constantly remains awakened.
Nowadays it is customary to remove the Muhurtamani worn around the
bride’s neck 16 days after the marriage. kanṭhamaṇi is considered a form of
Shiva and hence it is symbolic of the sense of detachment of the woman. When
the energy of Anāhat-chakra flows towards Vishuddha-chakra, it merges in the
awakened Vishuddha-chakra by touching the kanṭhamaṇi.
1.2 Structure of mangalsūtra with karimani and the gold cups
The length of the mangalsūtra should be such that it reaches the
Anāhat-chakra(heart chakra) or the centre of the chest. As the length of the mangalsūtra is
up to the Anāhat-chakra, due to the sāttviktā of the mangalsūtra the increased
Raja-guna in the woman is reduced. As a result, the attitude of detachment is
generated in her. With this it becomes possible for the woman to dwell in the
present constantly.
Subtle experiment about two types of mangalsūtras: Look at the pictures
'A' and 'B' below with concentration. Note what you feel by looking at them -
good, distress or nothing at all.
Figure A
Figure B
Answer to subtle experiment: One feels good by looking at the
mangalsūtra in picture ‘A’. This mangalsūtra has a sāttvik design. One feels
distressed by looking at the mangalsūtra in picture ‘B’. This mangalsūtra has a
demonic design.
According to the principle of Spirituality that, 'Word, touch, form,
taste, fragrance and the Divine Principle associated with them co-exist', due
to the sāttvik design of the mangalsūtra shown in the photograph ‘A’, sāttvik
vibrations are generated. The sāttviktā of the woman wearing such type of
mangalsūtras increases because of which the distress she experiences by
negative energies is reduced. Contrary to this, due to the demonic design of
the mangalsūtra in photograph ‘B’ negative vibrations are generated. Due to the
negative vibrations, it becomes easy for the sorcerers (māntriks) to acquire
black energy. It is evident from this that the structure and design of a
mangalsūtra should be sāttvik.
1.3 Why is the hollow part of the central cups of the Mangalsūtra
placed towards the Anāhat-chakra?
In the centre of the mangalsūtra there are two cups. The cups should be
round and there should be no design on its front.
Round shape is associated with
zero, that is, with the Brahman consisting of void. The ability to absorb and
emit the waves of specific level as per the need of the person is more in the
round shape compared to the other shapes.
Round shape is symbolic of
Energy of Knowledge.
Round shape is associated with
the Sattva-guna in the form of Shiva-Shakti.
The central point of the round
shape provides waves in the form of striking Shakti (Energy) whereas the raised
part is associated with Brahman in the form of Shiva.
On both sides of each cup there are two round gold beads. This
structure is associated with the Energy of Knowledge.
The subtle effect of the structure is:
The waves of emotions are
activated in the Anāhat-chakraof the
woman.
The waves of Energy of Knowledge
are attracted towards the circular figure of the voids of the cups of the
mangalsūtra.
The waves of Knowledge
assimilate the waves of the woman’s emotions.
By this process the woman’s actions (karmas) become non-actions
(akarmas), that is, the law of action-and-fruit is not applicable to the karmas
done by the woman because of which the awareness of doership of the woman
reduces.
The four petal flowers above the cups of the Mangalsūtra:
Above each cup of the
mangalsūtra, there is a figure of a four petal flower. This is associated with
the Action energy.
The vibrations of the woman’s
Energy of Action solidify in the round beads and are in the forefront in
functioning as per the need.
It helps generate a protective
sheath near the Anāhat-chakraof the
woman.
1.4 Why should there be no design on the raised front part of the cups?
If there is no design on the front part of the cups, there is no
restriction on the ability of the structure to absorb and emit the Absolute
Fire Element (Tēj-tattva) in gold. Similarly the gold cups and the bead of the
mangalsūtra being design-free, its ability to absorb and emit the Chaitanya in
the Universe increases. Hence, the woman is protected from the attacks of
negative energies.
1.5 Why are two strings of black beads present in the Mangalsūtra?
The two strands of black beads of mangalsūtra symbolise Shiva and
Shakti. From the task performed by the union of Shiva and Shakti, one gains
benefit in the form of Chaitanya. This gain is depicted in the form of the
central gold cups that join the strands. The two strands of mangalsūtra
symbolise duality. Duality means continuity of task. The two strands of the
beads are used from this perspective also. The rectangular shaped void created
in one part of the two strands of black beads attracts the waves of Energy of
Desire. The nine black beads stringed in each part of the strand symbol-ise the
nine forms of the Primal Energy (Ādishakti). The black beads strung in the gold
cord collect the negative vibrations of the attack of negative energies, on the
body of the woman from time to time and destroy them.
There are seven parts of nine black beads each in both the strands
mangalsūtra of the mangalsūtra. In order to demonstrate these parts, four gold
round-shaped beads are arranged in a square shape as a central link. With this
the Shakti Principle in the woman remains in a constantly activated state and
it is protected from the attacks by negative energies.
1.6 Importance of structure of Mangalsūtra
In the mangalsūtra there are two gold cups in the centre, one gold bead
on each side and then black beads are strung. In each of the two strands of the
mangalsūtra nine beads followed by two gold beads are strung. Due to the black
beads strung in the mangalsūtra the woman is harmed to some extent.
•Waves of black energy associated
with the Absolute Earth and Water element are attracted to the black beads of
the mangalsūtra.
•A cover of these waves is
generated around the body of the woman.
•Through the black beads waves of
black energy are emitted in the atmosphere.
Due to the covering of black energy waves there is distress like pain,
giddiness, restlessness etc. Considering the harm, one may wonder why the black
beads should be used. Though there is 30 percent harm due to the black beads
strung in the mangalsūtra, there is 70 percent benefit also. The reason for
this is that mangalsūtra is beaded with a thin wire of gold. The gold wire
destroys the distressing vibrations present in the Universe through its Energy
of the Absolute Fire element (Tēj-Shakti).
The reason for the destruction of distressing vibrations by the
Tēj-Shakti of gold: The use of black beads and gold in mangalsūtra is akin to
amulet, that is, talisman. For alleviation of distress by negative energies, an
amulet or a talisman is worn around the neck. The black thread of the amulet
attracts the black energy and the Holy ash in the amulet destroys it. In a
mangalsūtra black beads are used in place of black thread and gold in the place
of Holy ash. When a woman with more than 50 percent spiritual level wears a
mangalsūtra the ability of the gold in it to emit the Absolute Fire Element
(Tēj-tattva) remains activated.
The structure of the cups and
the beads strung on both sides of the mangalsūtra are associated with the
woman’s Energy of procreation. One cup and the beads at its sides make a figure
of a triangle. This figure keeps the woman’s Energy of procreation continuously
awakened. Energy of procreation is the Energy spreading enthusiasm continuously
in the entire Universe through the medium of Creation. Thereby, she constantly
remains in a loving mode.
The round shape of the
mangalsūtra awakens the woman’s Central channel (Sushumnā-nāḍī). The
elliptical shape of the mangalsūtra is associated with the unmanifest Energy of
Action of Srīvishṇu. This shape awakens the Central channel (Sushumnā-nāḍī)
of the woman. Hence, it helps the prākruti in the form of woman to merge with
Shiv in the form of man. As per the design of the mangalsūtra, its effect is
expressed either at the saguṇ or Nirguṇ level.
In the mangalsūtra of saguṇ̣ design, in each thread after every nine
black beads, two gold beads are strung. For the woman wearing a mangalsūtra of
saguṇ design to acquire its complete benefit, her minimum spiritual level has
to be 30 percent.
In the mangalsūtra of Nirguṇ design, only black beads are strung and
gold beads are not present. For the woman wearing a mangalsūtra of Nirguṇ
design to acquire its complete benefit, her minimum spiritual level has to be
50 percent.
If there is distress due to sorcerers (māntriks), that is, the powerful
demonic energies of the Hell, the woman can wear mangalsūtra either of saguṇ
or Nirguṇ design. Women of more than 60 percent spiritual level should wear
mangalsūtra of Nirguṇ level for protection from the māntriks of the sixth or
seventh Hell.
1.7 Benefits of gold beads strung in the Mangalsūtra
•Waves of the Absolute Fire
Element (Tēj-tattva) in the Universe are attracted to the gold beads of the
mangalsūtra.
•Due to the black beads, waves of
black energy are attracted which are disintegrated by the Tēj-tattva waves
emitted by the gold.
•A protective sheath is generated
around the woman’s body.
•The Sun-channel (Sūrya-nāḍī) of
the woman remains in an activated state because of which the Energy Principle
(Shakti-tattva) inherent in it is awakened.
Due to disintegration of the black energy attracted to the black beads,
the woman is less affected by evil eye. With this the importance of gold in
destroying the negative vibrations with Tēj-Shakti is evident.
1.8 Why do we say that Mangalsūtra has lost its sanctity, if it breaks?
Many a times, a mangalsūtra can break without any apparent reason.
Breaking of a mangalsūtra is a sign of a bad omen. On breaking the beads get
charged with black energy, that is, due to the black energy their weight
increases. Sāttviktā of the beads is lost. From this sense, the action or act
of breaking of a mangalsūtra amounts to it losing its sanctity.
Effect of breaking of a Mangalsūtra without any reason: Breaking of a
mangalsūtra is a symptom of severe distress arising out of black magic
performed on a woman. As a result, there is a possibility that the woman will
have fatal thoughts of self-harm, suicide, death in an accident, killing
someone etc. In this process, the māntriks kill the husband with black magic
and transmit black energy on the wife too. The māntriks make a replica doll of
the woman and transmit black energy on it through some ritual. Then distressing
vibrations are also transmitted into the objects associated with the woman,
which are attracted by the black beads of the mangalsūtra. As a result, the
mangalsūtra breaks. Only God or Guru's grace can protect a woman from such
distress.
1.9 Why Scriptures do not allow widows to wear a Mangalsūtra?
There are two chief reasons for this.
•Waves / Vibrations associated
with the husband’s desire are present in the mangalsūtra, due to which the
subtle body of the deceased husband can get trapped: Waves associated with the
husband’s desire are present in the mangalsūtra. After the death of the
husband, some women continue to wear their mangalsūtra as fashion. Thus, with
the help of the vibrations associated with the husband’s desires, his subtle
body can get trapped.
•Onward journey of the subtle
body of the husband is obstructed: Looking at the mangalsūtra reminds the woman
of her husband and his subtle body has to return to the Earth region. Hence,
the onward journey of the subtle body of the husband is obstructed.
'So what if my husband is no more?' with this thought intellectual
women nowadays continue to wear the mangalsūtra even after they are widowed.
This act harms the woman as well as her deceased husband at the spiritual
level. Hence, one should determinedly abide by religious Conduct. Mangalsūtra
is a marital bond. Its objective is to remind the woman of this bond and
restrain her from behaving as per her own wishes.
1.10 Why do men don't have to wear a Mangalsūtra?
Every Conduct for men and women has been propounded with a specific
objective. If wearing a mangalsūtra is Dharma for women, wearing a janēu(sacred
thread) is Dharma for men. On this, some people may question why is there no
custom for men to wear a mangalsūtra?
Since in Karmakānḍa, man is recognized as a father-figure, the
possibility of adultery by him is less. The nature of men is basically strong,
determined and conducive for leadership. Hence, in the performance of Karmakānḍa,
man is recognised as a father-figure. Due to the authority as a father, the
possibility of adultery is less. In society however, men are more adulterous
than women. If this be so, why is it said that the possibility of adultery by
man is less ?
Compared to a woman, a man is less emotional, more introverted and
rational. So there is less possibility of his being adulterous / wilful. Yet
various Conducts have been prescribed for him in Hindu Dharma. In Kaliyuga, men
and women are equally adulterous. In this situation, what should men do to
acquire the same benefits as that of wearing a mangalsūtra? The answer is that
when the man carries out his father-figure duties and inculcates an attitude of
listening to others, it will foster unity in the family. Holy thread (janēu)
worn by him will remind him of his father-figure duties.
2. Effects of wearing a Mangalsūtra and a gold chain
Mangalsūtra
Gold chain
1. Level of the waves attracted
Absolute Earth and Absolute Water elements
Absolute Fire element
2. Waves attracted
Raja-Tama dominant
Chaitanya dominant
3. Ability related to subtle vibrations
Of attraction
Of emission
4. Process related to Raja-Tama waves
Attracting and destroying
Destroying
From the above table one can realise that the benefits of wearing a gold chain with Mangalsutra are more.
3. Why is a gold chain not used in place of a Mangalsūtra?
The black beads in the mangalsūtra contain waves of the Absolute Earth
(Pruthvitattva) and Absolute Water (Āpa-tattva) elements and the gold beads
contain waves of the Absolute Fire element (Tēj-tattva). With the union of
these waves, Raja-Tama-dominant waves associated with inferior negative
energies are eliminated from their origin. Hence, an average woman who wears a
mangalsūtra gets the ability to tolerate the war-like effects of destruction of
Raja-Tama-dominant waves.
However, the Tēj element dominant waves emitted by the gold affect the
superior negative energies. An average woman does not possess the ability to
tolerate their attacks. Hence, there is a possibility of distress to the woman.
Therefore, instead of a chain, it is beneficial for a sensitive woman to wear a
mangalsūtra. Unmarried women and men also wear a gold chain. They too can
experience distress, such as increase in body-heat.
“Shodasha upachara pooja” is a standard
practice in temples and also at home on special occasions.
The worship of God involves sixteen
steps. This is called Shodasha-upachara Pooja. This is a standard practice in temples as well
as homes on all special occasions. All these steps are symbolical
representations of the various forms of expressing reverence like offering the
deity a golden throne to be seated, washing his feet, washing his hands,
offering him water to drink, ceremonial bathing with sacred waters, offering
new clothes, anointing him with sandal paste and other perfumes, adorning of jewels,
worshipping with flowers, offering of fragrant incense, lighting the lamp,
offering food (Prasada), fruits and sweet drinks, chanting his praises,
offering Arati and finally prostrating to him and seeking his blessings.
The
following is the meaning and a brief explanation of the 16 steps:
1.
Dhyanam (prayer)
Dhyanam
is reciting a short prayer specific to god that one worships and engage our
mind into lotus feet of that god.
In
the Hindu scriptures, the Lord Ganesha is always worshipped in the beginning of
any ritual; for his blessings to ensure that the whole procedure would move
smoothly unhindered by any external obstacles at any stage.
So, these upacharas are done to Lord Ganesha and then all steps are repeated for the Worshipped/main deity.
2.
Avahana invocation
Inviting the worshipped God to come into the place
of worship or idol.
3.
Aaasana (offering seating)
Offering the worshipped God a seat.
4.
Paadya (washing of feet)
Wash the feet of God by pouring water at His
feet.
5.
Arghya (washing of hands)
Water is offered so the deity to wash hands
6.
Aachamana (Offering water to drink)
Water is offered to drink
7.
Snana (bathing with water or panchamruthas)
Sprinkle water on God as if giving Him bath.
In a detailed pooja bath God with panchamrutham (Milk, Yoghurt, Ghee, Honey,
Sugar, Coconut Water, Fruit Juice, Sandal Powder, Turmeric one at a time)
Glorify God by reciting His 108 names,
separate for every God, and offer one flower or a petal at a time, like offering
flowers/flower petals to Lord Venkatesha and Lakshmi Devi, Lord Shiva and
Parvati Devi.
12.
Dhoopam (incense)
Show incense to God to fill His body with
fragrance. Also, signifies one soul aspiring to reach God.
13.
Deepam (Oil lamp)
Show oil lamp to god symbolizing bringing of
light into one’s place and life.
14.
Naivedyam (offering of specially prepared food).
Offer specially prepared food to God. This
food must be prepared cleanly in separate utensils, other than in what we eat,
and without tasting beforehand.
15.
Tamboolam (offering Betel Leaves and Betel nuts)
Betel leaves and betel nuts are offered to God
after the Naivedhyam.
Water in a pot, (Kalasha) sanctified by invoking the names of
seven sacred rivers of India namely Ganga, Yamuna, Godavari, Saraswathi,
Narmada, Sindhu, Kaveri, is used for worship.
Gange cha Yamune chaiva Godavari Saraswati,
Narmade Sindhu Kaveri jalesmin
sannidhim kuru
In this water, I invoke the presence of holy waters from
the rivers Ganga, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri.
16.
Neerajanam
Camphor lamp is shown to God.
The pooja ends
with another service called “Manthra Pushapa” in which a devotee offers handful
of flowers to God finally glorifying Him.
Pooja is based on Mantras (hymns) and is focused on
concentrating on sounds.
In
the end, devotees say the following manthra
kayena
vaacha, manasendriyairva
budhyatmana va prakriter swabhavat
karomi yad yad sakalam parasmai
narayanayeti samarpayami.
Translation: Whatever I do with my body, speech, mind or with
other senses of my body, or with my intellect and soul or with my innate natural
tendencies I offer (dedicate) everything to Lord Narayana.
Additionally Namaskra, Atma Pradakshina, Samarpana, Kshamarpana, Theertha prasada are also important steps apart from the above Shodashopachara pooja.
A samskara is a rite of passage, and virtually every world culture has
such ceremonies. Rites of passage are ceremonies that mark important events in
the life of an individual.In Sanskrit the word samskara literally means, “making perfect” or
“refining,” and so a samskara is a ceremony of refinement, which is to
say, refining or raising an individual beyond his or her mere physical existence
and marking a higher spiritual existence. Samskaras bind an individual
into his or her social group.
All human beings, especially the Dvija or twice-born are required to perform a number of sacrifices with oblations for gods, Ancestors and Guardians in accordance with the Vedic dictums for a Dharmic or righteous life. Basically all these rituals are of the nature of purification, and they remove sins (pāpa) and/or bestow good qualities (gunas).
In Hinduism, as with most religious cultures, samskaras are sacred
ceremonies performed with the help of a priest and in the presence of family and
friends.
The 16 Sanskaras
Although, the
number of major samskaras fluctuates between 12 and 18 in the Grhya Sutras,
later, it became 16 generally known as
"Shodasha Samskaras".
In practice, however, there are only about eight samskaras that are regularly performed.The most common ceremonies are a pre-birth ceremony (Simantoyannayana), the name giving ceremony (Nama Karana), a first grains ceremony (Anna Prashanna), the first hair cutting (Chudakarana), starting school (Vidyarambha), the holy thread ceremony (Upanayana), marriage (Vivaha) and the funeral (Antyesthi). As I briefly describe these ceremonies, be aware that there is a lot regional variation, and how a ceremony may be preformed in one community may vary a lot from how it is performed in another community.
1.Garbhadhana
Garbhadhana (literally, gifting the womb), is the act of conception. This is
the first sacrament which followed immediately on every matrimonial union.
There are a number of rites performed before conception.
The different
Grhyasutras differ in their point of view, whether the garbhadhana is to be
performed only once, during the first conception, or every time the woman
conceives. In the first case it is considered as a kshetra-samskara (once the
kshetra, or 'field', has been purified, it remains pure), and in the second
case as a garbha-samskara (every time the garbha, or 'womb' conceives, it needs
to be purified).
2.Pumsavana
Pumsavana
(literally, engendering a male issue) is a ritual conducted in the third month
of pregnancy. If it is the first pregnancy, it can be in the forth month also.
The pregnant woman consumes one bead of barley and two beads of black grain,
along with a little curd. This is accompanied by religious chanting.
The time prescribed
for the pumsavana differs in different Grhyasutras, and can be extended up to
the eight month of pregnancy, according to some. Some grhyasutras also give a
later date for pregnancies after the first (which might be related to the fact
that the signs of pregnancy are less prominent during the first few months, if
the woman has already given birth once).
3.Simanatonnayana
Simantonnayana (literally, parting the hair) sacrament is performed in the
fourth or fifth month of a woman's first pregnancy. Simantonnayana is conducted
for the protection of the mother at the critical period of gestation. This
samskara is performed to both invoke protection of the mother and unborn child
from demons and spirits that might want to cause harm to the mother and child,
as well as to ensure good health, success and prosperity for the unborn child.
Fragrant oil is
poured on the head of pregnant woman. A line of parting is drawn three times
through her hair from the forehead upwards with three stalks of 'Kusha' grass
bound together. The Pranava mantram Aum and the sacred words called Vyahritis
(Bhur, Bhuvah, Svah) are chanted during each operation. If the child is
still-born, this has to be repeated during the next pregnancy.
4.Jatakarman
Jatakarman (literally, natal rites) is meant for the development of the
intellect of the child. When a male child is born, the ritual connected with
birth is performed immediately (within 90 Naazhika). A small portion of a
mixture of gold, ghee and honey is given to the new born infant. This rite
symbolises good fortune.
5.Namakarana
Namakarana) (literally, naming) ceremony is performed to
name the child. It is performed on the 12th day after birth.
6.Nishkramana
Nishkramana (literally,
first outing) is taking the child outside the house for the first time. The
child is usually taken out into the open only in the fourth month after birth.
7.Annaprashana
Annaprashana (literally, feeding food) ritual, which takes
place when a child is six months old, is the first time the child eats solid
food, in India, rice. A few grains of rice mixed with ghee are fed to the
infant. This is an important ritual among all sections of Hindus.
8.Chudakarana
Chudakarana (literally, arrangement of the hair tuft), also known as choulam or mundana
(literally, tonsure) is the ceremony of cutting child's hair for first time. In
the child's third or fifth year, the head is shaved, leaving behind a small
tuft of hair.
9.Karnavedha
Karnavedha
(literally, ear-piercing) is piercing the ears. This is done with a particular thorn. Butter is applied to the wound. It is applicable to both male and femalechildren.
10.Vidyarambha
Vidyarambha (or Akshararambha) (literally, commencement of studies) is done
either when the child attains three or five years. On the tongue of the child
the letters "Hari Sri Ganapataye Namah Avignamastu" and all the
alphabets are written with a piece of gold. The child is made to write the same
letters from "Hari Sri" onwards with its index finger on raw rice in
a bell metal vessel and the child is made to utter each word when it is
written. Either the father of the child or an eminent teacher officiates at
this ritual.
11.Upanayana
Upanayana is the ceremony of wearing the sacred thread called
Yajñopaveetam. When male child attains eight years, the wearing of the sacred
thread Yajñopavita, is ceremoniously done. It is taking the child to the
teacher for initiation of formal education. The
upanayanam ceremony is followed by brahmopadesham - teaching Gayatri mantra to
the boy.
12.Praishartha
Praishartha (or
Vedarambha) is the learning of Vedas and Upanishads in‘Gurukulam’ or ‘Pāṭhaśāla’.
In the beginning of each academic period there is a ceremony called Upakarma
and at the end of each academic period there is another ceremony called Upasarjanam.
13.Keshanta and Ritusuddhi
Keshanta (literally, getting rid of hairs) is the first
shave. It is ceremoniously performed for a boy at his age of 16.
Ritusuddhi is a
ceremony associated with a girl's first menstruation.
14.Samavartana
Samavartana (literally, graduation) is the ceremony
associated with the end of formal education of Vedas in ‘Gurukula’ or ‘Pāṭhaśāla’.
This ceremony marks the end of studenthood. This also marks the end of
Brahmacharya ashrama of life.
15.Vivaha
Vivaha (Marriage) The
Ritual of marriage.
16.Antyeshti
Antyeshti (literally, last rites), sometimes referred to as Antima Sanskara, are
the rituals associated with funeral. This samskara is not mentioned in the
lists of samskaras in most of the grhyasutras and other texts that speak about
samskaras. The details and procedures of this rite are given in separate texts,
dealing only with this topic. The reason for leaving this rite out is that it
is not considered as a pure and auspicious rite, and it should therefore not be
mentioned along with the other, pure, samskaras.
*The above mentioned Samskaras are quoted in Manusmrti and Grhya Sutras, the ancient texts of India.
