HINDU BABY SHOWER

 

    

 SEEMANTONNAYANAM ; POOCH-CHOOTTAL;   VALAIKAAPPU--HINDU  BABY SHOWER

(By Kamala Raghunathan and N.R.Srinivasan)

Jagadish Chandra Bose reported that plants do have consciousness. Other living entities, such as worms, insects, and other animals are in ‘shrunken consciousness.’ They are not as covered as plants, but their consciousness is not fully developed either. Human beings have ‘budding consciousness.’ A bud appears shrunken, but it has the potential to bloom into a flower. Human consciousness has a similar potential. Thus, human beings have the innate ability to develop their consciousness to an almost unlimited extent, up to the point of knowing the Absolute Truth - God. Other species do not have this special ability. That is why Vedanta emphasizes that brahmajignasa, inquiry into the Brahman, God, is specifically meant for the human form of life. When one begins to sincerely inquire about Brahman, one’s bud-like spiritual consciousness begins to bloom and as a result of this blossoming of consciousness one practices regulated spiritual discipline and evolves further and further.

Finally, one attains complete transcendental realization, God consciousness – saccidananda - the ‘fully bloomed’ state of consciousness.

According to Vedanta the manifestation of life begins from the moment of conception. Life first enters the semen of the male and is injected into a womb of a woman.   Dr. Jerome Lejeune,   known as "The Father of Modern Genetics," also said, “Life is present from the moment of conception” He eer Hxplained that within three to seven days after fertilization we can determine if the new human being is a boy or a girl. "He pointed out that each human being is unique – different from the mother – from the moment of conception.

   

According to Vedic literatures, spiritual particle, spirit-on (soul) enters this sperm cell which then fertilizes the ovum, the female gamete, to form a single cell called zygote. The various stages of development of embryo in the womb of the mother are described in Srimad Bhagavatam 3.31.2-4, 3.31.10, 3.31.22-23:

“On the first night, the sperm and ovum mix (to form zygote), and on the fifth night the mixture ferments into a bubble (blastocyst). On the tenth night it develops into a form like a plum, and after that, it gradually turns into a lump of flesh.” “In the course of a month, a head is formed, and at the end of two months the hands, feet and other limbs take shape. By the end of three months, the nails, fingers, toes, body hair, bones and skin appear, as do the organ of generation and the other apertures in the eyes, nostrils, ears, mouth and anus. “Within four months from the date of conception, the seven essential ingredients of the body, namely chile, blood, flesh, fat, bone, marrow and semen, come into existence. At the end of five months, hunger and thirst make themselves felt, and at the end of six months, the fetus, enclosed by the amnion, begins to move on the right side of the abdomen. “Deriving its nutrition from the food and drink taken by the mother, the fetus grows and remains in that abominable residence of stools and urine, which is the breeding place of all kinds of worms. “Placed within the amnion and covered outside by the intestines, the child remains lying on one side of the abdomen, his head turned towards his belly and his back and neck arched like a bow. “Thus endowed with the development of consciousness from the seventh month after his conception, the child is tossed downward by the airs that press the embryo during the weeks preceding delivery. Like the worms born of the same filthy abdominal cavity, he cannot remain in one place. “Lord Kapila continued: The ten-month-old living entity has these desires even while in the womb. But while he thus extols the Lord, the wind that helps parturition propels him forth with his face turned downward so that he may be born. Pushed downward all of a sudden by the wind, the child comes out with great trouble, head downward, breathless and deprived of memory due to severe agony.”

In the Markandeya Purana it is said that in the intestine of the mother the umbilical cord, which is known as apyayani, joins the mother to the abdomen of the child, and through this passage the child within the womb accepts the mother’s assimilated foodstuff. In this way the child is fed by the mother’s intestine within the womb and grows from day to day.  The embryo is held at the navel. It grows without taking food, that is, there is no effort made on the part of the embryo to take food and no food is specially served to it. The food in its final form is assimilated automatically and directly into the system of the embryo. The child is nourished of its own accord as it were. The mother is not conscious of the nourishment given to the young one below her heart.

From the very day of begetting a child there is a purification process of garbhadhana-samskara.  Garbhadhana Ceremony is a Vedic ceremony of purification to be performed by parents before conceiving a child. It is said in Charaka Samhita that the mental condition of a child depends on  (a) the mental status of his parents at the time he is conceived (b) the sounds heard repeatedly by pregnant woman (c) the actions performed by the embryo in his previous life and (d) the frequent desires for a particular type of mental faculty by the progeny in his previous life. Therefore, before begetting a child, one has to sanctify his perplexed mind. If the mind of the father is not sober, the semen discharged will not be very good. By performing this Garbhadana ceremony, both the husband and wife become completely pure and sanctified and a good child will be produced.   

So in Hinduism, there are systems from the very beginning of the birth of human life for begetting good population. To take care of the child is the primary duty of the parents because if such care is taken, society will be filled with good population to maintain peace and prosperity of the human race.

The arrival of a new baby to an Indian household is a joyous occasion, associating the changes with better fortunes to the family.  In the olden days an addition to the family was considered augmentation of wealth, since more members would carry the lineage of the family forward.   Parents felt secure to pass on their property and their wealth to their biological sons and daughters with the anticipation that these children would take care of the economic prosperity of the parents, in their golden years.

In the olden days when medicine was not so advanced, pregnancy was considered a very difficult time in a woman’s life, giving birth and remaining alive was considered rebirth.  Unfortunately many women died at childbirth, due to complications that were not diagnosed.   In order to fulfill the desires of expectant mothers, family members and friends, usually go out of their way, to fulfill the desires of the pregnant mother, just in case the mother did not survive the pangs of childbirth.

Pregnancy is a time when the parents go through psychological changes. These changes can be fairly intense for the expectant mother.  The Mother-to-be is preparing for the role of motherhood while the father for fatherhood, neither of them fully knowing what added responsibilities, surprises and fulfillments, it will bring.  These expectations while on one hand kindle joys and expectations, on the other hand they can also evoke apprehensions, anxieties and conflicts.   During pregnancy, both the mother and father count on each others support and presence.  This is reaffirmed during the samskara of Pumsavanam and Seemantonnayanam.   The well being of both mother and child is crucial as it is known, that a developing fetus can be adversely affected by the physical and mental state of the mother.  These samaskarams are also performed to maintain the mother’s healthy physical condition, a positive and happy disposition.

There are three stages of baby showers celebrated in the Hindu tradition--Pumsavanam, Valai-Kaappu and Seemantonnayanam (Seemantham).

PUMSAVANAM

Once the desirability of having a child is established by the parents, the samskaara for pumsavanam is performed in the third month, when the pregnancy becomes visible.  Male children carry the lineage, gothra, traditions and the wealth of the family, while the females adopt the family lineage of the spouse.   The reason for wanting male issues was to continue one’s lineage.  In the vedic culture, the first son (Seemantha Puthran) in the family has the responsibility of performing many of the rituals and duties connected to one’s parents and forefathers.   He is looked upon as a future source of economic prosperity and support.   The first born daughter is called Seemantha Puthri. 

Therefore this samskaara is performed, wherein the couple seeks to be blessed with a son as their first child.  This does not imply that a female child is unwanted.  Although not practiced today, part of the ceremony involved the intake of certain herbal medicines which were believed to prevent miscarriages and other medical problems which tend to occur during the early months of pregnancy. 

In the olden days, men grew beards as a sympathetic gesture to his pregnant wife, for the duration of the pregnancy, as a mark of enduring and experiencing some of the discomforts his wife has to deal with.   As custom directs the beard was shaved off, when the baby arrived.  This is called   “Diksha-visarjanam” (culmination of the vow).

The derivation of the word “Pumsavanam” is

    “Pumaan  prasooyate  yena karmanaa tat”

meaning “the act by which a male child is borne”.  On the day before the Pumsavana  samskaaram, the ritual,   “Nandi Shraddha” is performed to obtain the blessings of one’s ancestors.  Pumsavanam is done only for the first conception.

The Pumsavanam is performed on a day of male Nakshatra (star).  In the ritual a few drops of the juice of the banyan stem is poured into the nostril of the pregnant lady with a prayer for the birth of a son or a worthy child. According to Sushruta the great Ayurvedic writer, the juice of the banyan tree has all the properties to relieve troubles during pregnancy.

A sanctified thread (kankanam) is tied to the left wrist of the lady by   way of protection.  The mantras freely rendered pray:

“May God Eesaana fulfill our wishes, 

  May Dhaata bless the world  with children and wealth,

  May he bless this house hold too with children. 

  May the immortals live in this house, 

  May Agni bless me with sons,

  May Indra bless me with children, 

  May I have handsome children”.

The meaning and object of this ceremony is to “quicken a male child” in the woman.

Rishi Mitakshara opts this ceremony to be performed for the first pregnancy alone. Other Rishis are divided in their opinion whether this ceremony must be performed before each child birth.  There is an option to perform this ceremony along with the Seemantonnayana ceremony.

VALAI_KAAPU   and the Pooch-chootal is a social tradition celebrated in South India. Valaikaappu literally means

adorning/decorating with bangles.It is more of a social function than having any vedic meaning.  Women of the family and friends are invited to participate.  A seller of bangles usually waits in attendance.  The day before this function, the pregnant girl’s hands and legs are decorated with henna and mehendi designs, on the morning of the day, she is treated to an oil bath and dressed in new clothes and jewelry. The pregnant girl is then ceremoniously seated on a chair with all sorts of festivities around her.  The family cooks  sweets and savories,  which are all tied up in a bag and placed in the pallu of the girl’s sari and secured around her waist (called appam samaitthu kattal in Tamil). The oldest Sumangali (married matriarch) will be bestowed with the honor of slipping the first gold and silver bangles on to the wrist of the pregnant women, furnished by the mother.   The women folk select bangles for themselves from the vendor.  Other members of the husband's family also join in this honor, slipping bangles of various colors and designs on to the wrist of the girl.  The husband’s sisters usually play an important role by giving gifts and clothes to the brother’s wife and placing flowers on the girls hair which is called “Pooch-chootal” (meaning of which is adorning with flowers).  At the end of the day the girl usually ends up with bangles from her wrist to half way across her elbow sometimes.   Usually a feast follows all these functions.

SEEMANTONNAYANA  (SEEMANTHAM)--  

A HINDU SAMSKAARA

This is performed between the fifth and eighth month of pregnancy.

This ceremony derives its name from the parting of the hair of the pregnant lady at the centre of the head, which has also the etymological meaning of the term. The parting of the hair symbolizes the removal of undesirable shocks to the would-be mother and for keeping her psychologically cheerful and free of care, and for the child to be well proportioned.

“Seemantamunneeyate  yena karmana tat” meaning “the act by which the hair is parted”

This ritual is performed in the second/third/fourth trimester of pregnancy and is meant for the well being of the mother and the child.   By this time the fetus has come a long way in its development. Premature infants born in the seventh month are considered viable and able to survive outside the womb.  The parents are grateful that the child has survived thus far and pray for the child’s continued well being.  It is a profound experience to be bearing an individual who is     at once a part of her and a part of her mate, symbiotically attached to her and who will separate from her to become an individual in the outside world.   The pregnant lady is the centre of all attention.

 

The deity invoked generally is Raaka, presiding goddess of the full moon.  Their implications are that the pregnancy should be fruitful  that the child should be beautiful like the full moon.  The gist of the mantra is as follows:

“I beseech the goddess Raaka, 

  May she bless this ceremony!

  May my son be sharp of intellect!”

Music especially on the Veena is indicated to be played on this occasion.  This is supposed to increase the mother’s suckling power besides conferring other psychological benefits. It is also believed that the child inside the womb can hear the fine instrumental music.  Ladies are asked to sing   “Be a mother of heroic sons” thus creating a heroic atmosphere.  The mother fasts and keeps silent after the ceremony till the rise of stars and at the close of the ceremony she touches a male calf symbolizing a son. In some traditions, the husband parts the wife’s hair.  This is to invoke Goddess Lakshmi for the protection of the mother and child.

A line is drawn by the blunt end of a porcupine’s quill, from the navel of the pregnant woman (over her sari) straight up across to the centre of the nostril, then up to the parting of the hair on the forehead – seemantam buds of aalai maram (banyan) and arasa maram (fig tree) are packed in a small plastic pouch and put on the stone masher (ammikkkal) and pounded by a virgin to squeeze out the juice. The pounded buds are tied to the end of the new sari worn by the woman and the juice is mechanically squeezed out into the right nostril of that woman. This is called “Mookkuppizhitthal” in the Tamil language

Naandi Shraddham is performed on the previous day, during this ceremony.  Rituals and homas are also performed on the Seemantoennyanam day.  This samaskaram is only performed once

Since the results of this act are considered to bless the future conceptions as well. This samaskaram is performed by the parents of the child to be born, and therefore it is considered parental   samskaaram.

  

 
 

DESCRIPTION OF PUMSAVANA AND SEEMANTHONNAYANA SAMSKARAS

PUMSAVANA SAMSKAARAA:

This is to be performed during the third or fourth month of pregnancy, which is much before quickening of the growth of the embryo.

The Aapasthambha Soothram says"PumAn yEna sooyathE that pumsavanam naama karma". This Pumsavanam is performed one month before the SeemanthOnnayanam and is done by one seeking a male child. Both (Pumsuvanam and SeemanthOnnayanam) are intended for the First pregnancy.

The leaves from the peepal tree from a branch growing eastward or 

north is picked at the sprout level. This should be crushed by a maiden, 

who has not become  rajaswalaa, on a granite ammi and the essence is filtered thru a cloth.

That essence be squeezed into the pregnant woman’s right nostril, while she is seated on the western side of sacred fire. Her head should be tiltedeast, The mantram to be said is: "Pumsuvanamasi". It is essential to perform this karmaa, whether one wants to have a boy or a girl. This Karmaa is also important to have quick delivery without pain (Kshipram suvanam). There are also a set of seven mantras for additional protection against the dangers ofplacenta (jaraayu) not releasing itself quickly after birth. Water from a flowing river is placed at the foot of the pregnant woman during Pumsuvanam; a branch of medicinal plant known as DhUryanthi or ShOshyanthi  Pushpitha agni sikhA (which has leaves like Bamboo and flowers in midday with a fiery red flower) is placed on the head of the pregnant lady by the husband for the blessings of sukha rasavam. Pumsuvanam is done during Pushya Nakshathram.

pumsavanam - the peepal leaf essence is squeezed into the pregnant woman’s right nostril

SIMANTHONAYANA SAMSKAARAA:

This samskArA (hair parting of the pregnant mother) has to be performed either in the sixth month or in the eighth month of pregnancy. SaasthrAs recommend the performance of seemanthOnnayanam during the fourth month of pregnancy, a month after Pumsuvanam.

One should not combine the Pumsavana with the SimanthOnayana samskaaram, as is being done these days. These samskArAs are abandoned these days.

These two are purificatory rites sanctioned by the VedAs for the proper growth of the fetus inside the womb of the mother. Therefore, these samskArAs should not be abandoned.

Seemantham is to create a parting on the hair of the pregnant woman (Seemantham). That Parting is known as Vahidu amaitthal in Tamil. It is defined as "Yasmin KarmaNi garbhiNyA: seemantha unneeyathE" (that seemanthOnnayanam). It is done once and future pregnancies are taken care othis one time samskAram. Aapasthambhar’s soothram is: "SeemanthOnnayanam praTamE garbhE chathurTE maasi"

seemantham - parting of hair

The day before, Naandhi Sraardham (BrahmaNa bhOjanam) is done and theiblessings are received. Next day, Homam is done from agni roopa sandhAnamto Aajya bhAgam. PradhAna AahUthi with 8 mantrams (dhAthaa dhathAthu, yasthvaa etc). During these AahUthis, the pregnant wife should be touchingthe husband. Next, the grabhiNi is seated on the west side of the Homa Kundam. A bunch of three dharbhams, bunch of pEtthi plant and the quilt of porcupine is constructed and used in parting the hair in an upward manner with the recitation of the two mantras (raakahamaham, yaasthE raakE) with the three vyAhrudhis (Bhur bhuva: suva:) for three times (thrishu pradhEsEshu yenee ivEthaa thrENi). After that VeeNaa ghAnam is to be heard. In the houses of Brahmins, "sOma yEva nO" is played in the VeeNA. For VaisyAs, there is another mantram to be recited by the VeeNaa Player.

The string of germinated Yava grains is bound to the hair of the garbhiNi nowand the garbhiNi should keep silent until the appearance of the stars. At thistime, the husband should accompany his wife in a northern direction walk, while touching a young calf and reciting the VyAhruthis by the husband. Some commentators say that both the husband and wife have to maintain mounam until the time of the utterance of VyAhruthis. These will not be easy to follow in modern day city life.