SANATANA DHARMA PART 58 KRAJARAM IRS 21624 22624 Childhood Samskaras
(4) Jatakarma (Birth rituals) These rituals are performed at the birth of the child. It is believed that the moon hasa special effect on the newly born. In addition, the constellation of the planets - nakshatras - also determine the degree of auspiciousness. If birth occurs during an inauspicious arrangement, the jatakarmas are performed to ward off their detrimental effects on the child. The father would also request the Brahmanishtha Satpurush for blessings. (5) Namkarana (Name-giving) Based on the arrangement of the constellations at birth, the child is named on a day fixed by caste tradition. In the Hindu Dharma, the child is frequently named after an avatar, deity, sacred place or river, saint, etc., as a constant reminder of the sacred values for which that name represents. In the Swaminarayan Sampraday, the devotees approach Pramukh Swami Maharaj or the other senior sadhus to name their children. (6) Nishkrama (First outing) In the third month the child is allowed agni (fire) and chandra (moon) darshan. In the fourth month he is taken out of the house for the first time, by the father or maternal uncle, to the mandir for the Lord's darshan The SixteenSamskarasPart - 2 (7) Annaprashan (First feeding) Feeding the child with solid food is the next important samskara. For a son this is done in even months - the 6th, 8th, 10th or 12th months. For a daughter this is done in odd months - 5th, 7th or 9th months. The food offered is cooked rice with ghee. Some sutras advocate honey to be mixed with this. By advocating this samskara, the wise sages accomplished two important considerations. First, the child is weaned away from the mother at a proper time. Second, it warns the mother to stop breast feeding the child. For, an uninformed mother, many out of love, continue breast feeding the child, without realising that she was not doing much good to herself or the child. (8) Chudakarma (Chaul) (Shaving of head) This samskara involves shaving the head (of a son) in the 1st, 2nd, 3rd or 5th year, or when initiating him with the janoi (Upanayan). According to Sushrut, the significance of this, together with nail cutting, is to give delight, lightness, prosperity, courage and happiness (Chikitsasthan. Ch. 24-72). Charak also voiced a similar opinion. In the Swaminarayan Sampraday, the son is first taken to Pramukh Swami Maharaj, or senior sadhus, who clip a tuft of hair. The remaining hair is shaved off shortly afterwards. A tuft of hair (shikha, chotli) is left in place at the top of the head for longevity. Sushrut points out its significance, "Inside the head, near the top, is the joint of a shira (artery) and a sandhi (critical juncture). There, in the eddy of hairs, is a vital spot called the adhipati (overlord). Any injury to this part causes sudden death" (Sharirsthan Ch. VI, 83). In the course of time, the shikha was regarded as a symbol of the Hindu Dharma and its removal came to be regarded as a grave sin (Laghu Harita IV). (9) Karnavedh (Piercing the earlobes) The child's ear lobes are pierced either on the 12th or 16th day; or 6th, 7th or 8th month; or 1st, 3rd, 5th, 7th or 9th year. Sushrut reasoned, "The ears of a child should be pierced for protection (from diseases such as hydrocoele and hernia) and decoration (Sharirasthan Ch.16.1, Chikitsasthan Ch.19.21). One sutra says that a goldsmith should pierce the ears while Sushrut advocates a surgeon. For a boy, the right earlobe is pierced first and for a girl, the left. For boys today, this samskara is only prevalent in some states of India. In girls, this samskara has lost its religious Educational Samskaras (10) Vidyarambh (Learning the alphabet) This samskara is also known as Akshararambha, Aksharlekhan, Aksharavikaran andEducationally Aksharavishkaran. It is performed at the age of five and is necessary before commencing Vedic study -Vedarambh. After bathing, the child sits facing west, while the acharya (teacher) sits facing east. Saffron and rice are scattered on a silver plank. With a gold or silver pen the child is made to write letters on the rice. The following phrases are written: "Salutation to Ganesh, salutation to Sarasvati (goddess of knowledge), salutation to family deities and salutation to Narayan and Lakshmi." The child then writes, "Aum Namah Siddham". He then presents gifts to the acharya, such as a pagh and safo (head adornment of cloth). The acharya then blesses the child. (11) Upanayan (Yagnopavit) (Sacred thread initiation) At the age of eight the son is initiated by the acharya with the sacred thread, known as janoi or yagnopavit. Amongst all the foregoing samskaras this is regarded as supreme. It is the dawn of a new life, hence dvija - twice born. The child enters studentship and a life of perfect discipline which involves brahmacharya (celibacy). He leaves the guardianship of his parents to be looked after by the acharya. This samskara is performed by Brahmins, Kshatriyas and Vaishyas, for both boys and girls. Therefore, both the boy and girl received training in discipline, truthful living and physical service. During the course of time this samskara ceased to be given to girls, who thus failed to be formally educated. Today, the tradition of education underlying this samskara has died out. Upanayan only functions to bestow dvijatva to the son. Upa means 'near.' Nayan means 'to take (him) to,' i.e. to take the son to the teacher. Like the parents, the acharya will mold the student with love and patience into a man of character. He will inculcate in him the invaluable knowledge of the Vedas. This is the second meaning of Upanayan. Among all the cultural systems of the world, none have advocated such a lofty and stringent ideal for studentship than this Hindu samskara. If a student sincerely observes this samskara, he will turn into a successful scholar. Added to this, during this period, he receives from the acharya, a strong background for the householder's life he will later enter. Today, it is obviously not feasible to stay at the acharya's house. But the next best equivalent is to enter a chhatralay - boarding school. The discipline involved infuses in the student a fortitude generally not possible at home. Whereas students wear one janoi, householders could wear two; one for himself and one for his wife. The three strings of the janoi denote the three gunas - sattva (reality), rajas (passion), and tamas (darkness). They also remind the wearer that he has to pay off the three debts he owes to the seers, ancestors and gods. The three strings are tied by a knot known as the brahmagranthi which symbolises Brahma (creator), Vishnu (sustainer) and Shiva (leveller). One important significance of wearing the janoi is that the wearer would be constantly aware of the different deities which the threads represented. Therefore, he would be vigilant prior to any action not in accordance with the Dharma Shastras.s (12) Vedarambh (Beginning Vedic study) This samskara was not mentioned in the earliest lists of the Dharma Sutras, which instead listed the four Vedic vows - Ved Vrats. It seemed that though upanayana marked the beginning of education, it did not coincide with Vedic study. Therefore a separate samskara was felt necessary to initiate Vedic study. In this samskara, each student, according to his lineage, masters his own branch of the Vedas. (13) Keshant (Godaan) (Shaving the beard) This samskara is included as one of the four Ved Vrats. When the other three faded, keshant itself became a separate samskara. 'Kesh' means hair and 'ant' means end. This samskara involves the first shaving of the beard by the student at the age of sixteen. It is also called Godaan because it involves gifting a cow to the acharya and gifts to the barber. Since the student now enters manhood he is required to be more vigilant over his impulses of youth. To remind him of his vow of brahmacharya, he is required to take the vow anew; to live in strict continence and austere discipline for one year. (14) Samavartan (End of Studentship) This samskara is performed at the end of the brahmacharya phase - the end of studentship. 'Sama vartan' meant 'returning home from the house of the acharya.' This involves a ritual sacrificial bath known as Awabhruth Snan. It is sacrificial because it marks the end of the long observance of brahmacharya. It is a ritual bath because it symbolises the crossing of the ocean of learning by the student – hencebecause Vidyasnaatak - one who has crossed the ocean of learning. In Sanskrit literature, learning is compared to an ocean. Before the bath, the student has to obtain permission from the acharya to end his studentship and give him guru-dakshina - tuition fees. Permission is necessary because it certifies the student as a person fit in learning, habit and character for a married life. Obviously, the student is not in a position to pay fees. One Sutra describes the debt of the teacher as unpayable, "Even the earth containing the seven continents is not sufficient for the guru-dakshina." But the formality is a required courtesy and the acharya says, "My child, enough with money. I am satisfied with thy merits." He would elaborate with the impressive statements, known as Dikshant Pravachan, noted in the Taittiriya Upanishad (I.11). Those students who wished to remain as lifelong students observing brahmacharya would remain with the acharya. Today, this means accepting a spiritual guru – an Ekantik Satpurush and becoming a sadhu. The student thus bypasses the next two ashrams, to enter sannyas. The Sixteen Samskaras Part - 3 Marriage (15) Vivaha This is the most important of all the Hindu Samskaras. The Smrutis laud the gruhastha (householder) ashram as the highest, for it is the central support of the other three ashrams. Manu enjoins, "Having spent the first quarter of one's life in the guru's house, the second quarter in one's own house with the wife, and the third quarter in the forest, one should take sannyas in the fourth, casting away every worldly tie." (Manu Smruti IV.1). By marriage an individual is able to achieve the four purusharths (endeavors) of life: dharma (righteousness), artha (wealth), kama (desire) and moksha (salvation). He is also able to pay off ancestral debt by having children. Procreation for children is also a primary purpose of marriage. In addition to being a religious sacrament, Hindu marriage is also regarded as an important social institution. For developing a stable and ideal society, marriage has been regarded as an essential element in all cultures of the world. A society without loyal marital ties tends to degrade. It is said that promiscuity was one reason for the downfall of the Romans. By marriage, both an individual and society, while remaining within the moral norms, can progress together. Simultaneously it does not cause harm to others nor infringe upon one's independence. This samskara boosts cultural values and dharma. It upholds and promotes moral righteousness and self-control. Types of Marriages In the Hindu scriptures there are eight types mentioned. In the Manu Smruti (iii.21) they are divided into two groups: (i) the morally approved (prashasta) and (ii) the disapproved (aprashasta). (i) Prashasta (a) Braahm: This is the purest type. It was so called because it was thought fit for Brahmins. In this the girl is given by the father, with such ornaments that he can afford, to a man of character and learning, whom he has invited voluntarily and received respectfully, without taking anything in exchange (Manu Smruti, iii.17). The Smrutis consider this type as the most honorable, as it is free from physical force, lust, imposition of conditions and lure of money. Social decency and religious considerations are fully taken into account. (b) Daiva: This is the next type, inferior to the Braahm. In this, the girl is ornamented and given away by the father to a priest who officiates at a yagna (sacrifice). It is called Daiva since the gift is made on the occasion of a Daiva yagna. This method was prevalent among the first three Hindu classes. This type has faded, for it is considered improper to offer a girl to a priest. (c) Aarsh: In this method the father of the bride received a pair or two of kine – a cow and an ox or two cows and two oxen - from the bridegroom for the purpose of a yagna which formed a part of a religious ritual. The pair of kine was not the bride's price. This method was known as Aarsh because it was prevalent among the priestly families. Nonetheless, according to the Manu Smruti (iii.53) accepting a gift, small or large, amounts to a sale. (d) Prajapatya: This involves the father giving away his daughter to a suitor with the specific understanding that they both perform their civic and religious duties together. The name Prajapatya suggests that the couple enter the bond for discharging their duties to Prajapati i.e. for procreating and raising children. >From the Western point of view this type of marriage may be regarded satisfactory because the rights of the husband and wife are equally well secured. But from the view of the Hindu shastras, it is inferior to the first three. This is because the daughter is given subject to mundane conditions. Hence the 'gift' cannot truly be regarded as free. As a point of interest, Kautilya in his Arthashastra prohibited divorce for the four Prashasta marriages. Now we shall consider the four types of marriage which are not approved by the scriptures .(ii) Aprashasta (e) Asura: The Manu Smruti (iii.31) defines this as, "Where the husband having paid money to the relations of the bride and the bride herself, accepts her out of free will." The main consideration in this kind of marriage is money and it is, in reality, a purchase. Manu condemns it, "The learned father of the girl should not accept even the least amount of price. Accepting the price out of greed, he becomes the seller of children." (Manu Smruti, iii.51.) The Aitareya Brahmana (I.16) brands this type as pashuvivaha - animal marriage. Today this form of marriage is still prevalent in certain sec ions of Hindu society where a dowry is demanded by the bridegroom's father from the bride's father. Public opinion has begun to frown upon dowry. Religious and social leaders have been rallying against it. Pramukh Swami Maharaj has always condemned it. During the International Youth Festival at Vallabh Vidyanagar in 1990, he inspired 21,000 young men and women to take a vow of refusing dowry. To those who cannot afford the marriage costs, he arranges mass dowry-free marriages during grand festivals and yagnas. (f) Gandharva: According to Manu, "Where the bride and bridegroom meet each other of their own accord and the union is consummated in passion, that form is called Gandharva." (Manu Smruti, iii.32.) The name Gandharva is derived from a tribe of that name living in the Himalayas, in which it was a common occurrence. It was more prevalent among the Kshatriyas as they represented the freest element in society. The majority of the lawgivers discouraged it on religious and moral grounds. It was regarded as inferior to the first five forms because it was performed without sacred rituals and it originated from passion, a factor which seemed to be tenuous. (g) Rakshas: Manu says, "Capture of a girl by force while she is crying, having killed, scattered and injured her relatives, is called Rakshas Vivaha." (Manu Smruti, iii.21.) This usually occurred during war or political upheavals. The Kshatriyas usually practised this since they participated in war and obtained women as war booties. The word rakshas means demonic. (h) Paishach: This is the least approved. Manu (iii.34) defines this as, "Cohabiting with a girl in loneliness when she is sleepy, mad or intoxicated." Obviously, this was the most uncivilized and barbaric method. Paishach means 'of witches'. The Hindu Marriage - Beliefs And Sentiments The Hindu marriage system is described as a religious and social institution. More important is that it is a union of two spirits rather than just two individuals. To consider this metaphysically, an individual is made up of three bodies: physical - composed of matter (sthul), subtle - composed of mind (sukshma) and causal - composed of the jiva (karan). The Vedic marriage is a union between all the three - matter with matter, mind with mind and jiva with jiva. With its sacramental vows, the couple embark on a journey together to attain the four objectives (purusharths) of life. During this journey the couple satisfy their desires - to earn, to beget children, and to serve society. Added to this, they follow the path of bhakti (devotion) and discover the divinity within themselves, of Brahman and Parabrahman. This is reflected in one of the rites during the ceremony. Mantras are chanted to invoke Narayan in the bridegroom and Lakshmi in the bride. The parents, relatives and everyone present then bow to them. The union is between god and goddess, nottwo material bodies. The underlying injunction to the couple is, "You are not the body, but atma." Regarding each other as the atma is the fundamental basis of a Vedic marriage. It is unique in all the world's cultures - which primarily observe the Gandharva system based on passion. This understanding is all the more important in marital discord. At the root of any marital discord lies intolerance due to body consciousness and one's ego - the 'I' and 'mine'. If the couple is united by atma for a common, ultimate goal, moksha, then 'I' and 'you' cease to exist. This is because 'I' and 'you' are empirically atma. And when 'I' and 'you' are believed to be atma, where is the conflict that would otherwise arise from selfish motives and desires? Therefore, in a Hindu marriage when conflicts and differences arise, they can be easily resolved. The couple consider each other as the atma, for the atma is pure, genderless, ageless, and inherently divine. Vivaha itself means 'to lift, to support, to uphold, to sustain'. Admittedly, both spouses have to make sacrifices and efforts to imbibe this lofty philosophy. It is not an overnight process, more a lifelong, sacred commitment. It is this philosophy which has made the Vedic marriage a grand success for thousands of years. Only the recent rise in materialism, primarily based on superficial and mundane factors and body consciousness, have begun to ruin today's Hindu marriages. The aforementioned sentiments, and a few others, are symbolically depicted and verbally emphasized by mantras chanted during the actual marriage ceremony, whose steps we consider.. K Rajaram IRS 22624 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. 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