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Hindus believe
that every aspect
of life is sacred.
That is why each significant stage,
from conception to cremation,
is celebrated as a reminder that
life is a gift from God
which should be duly respected and
lived according to His wishes.
This is the first installment
describing the significance of the 16 Samskaras.
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(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 significance and is only
performed to enable them to wear earrings.
Educational Samskaras
(10) Vidyarambh (Learning the alphabet)
This samskara is also known as Akshararambha, Aksharlekhan, Aksharavikaran
and 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.
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(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 upanayan 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 - hence 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.
(To be continued.)
Sadhu
Mukundcharandas
)
