Hindu
Samskaras for Children performed by their Parents
(Compilation
for a discourse at Sri Ganesha Temple, Nashville, USA, July 2014)
INTRODUCTION
Our sages realized while death was
a journey for the soul birth was its return journey with the purpose of
exhausting its Prarabdha Karma and elevate itself progressively. While they
thought of several mantras (antyeshti) for elevation of soul on its onward
journey, they also contemplated on several mantras welcoming back the soul
which could find an abode through the help of the retas (semon) of a man
in the womb of a woman. We have seen
several mantras from Upanishads and scriptures on Garbhadharana pleading to
gods for its initiation and good progress for its safe and healthy delivery by
way of Jaatakarma. The sages were
equally concerned about the growth and well-being of the child during its dependency
on its parents before moving to a Gurukula for higher studies. Grihyasutras
later regularized many Samskaras in which prayers were offered to gods for its
healthy progress and initiation to Aparavidya (secular studies) and Paravidya (spiritual
studies) to become a worthy citizen serving the society while elevating oneself spiritually. These
depended on the physical and psychological growth of the child. These samskaras were performed at each turn
of a child’s growth in human society. They also took care to keep the society informed about the
progress the child was making by way of rituals and celebrations. In their
thinking the whole world visualized by them was one family—Vasudheka
Kutumbakam. Influenced by the wisdom of
Vedas Grihyasutras later codified and standardized many sacraments. Among them those pertaining to Balyaavastha or
childhood are Jaatakarma, Naamkarana, Nishkramana, Annaprasana, Mundan, Choulopanayana or Choti,
Karnavedhi, Vidhyaarmabha and Rajaswala
(first menstruation of girls).
Signifiance of these ceremonies is discussed below without going into
the actual practice by priests and parents. All these Samskaras are aimed at
Dharma (ethical duties of individuals) and Moksha (emancipation from desire)
the two Purusharthas or goals prescribed for all Hindus as goal in life. Later
the child when grown has to focus on
other two Purusharthas, Artha(acquisition of
wealth) and Kaama(family-life affairs).
Any Samskara must be performed at
the right time to be absolved of sins.
Samskaras are believed to wash away our past sins because
our body, mind and speech are involved in the Samskara pleading for the divine
help and being grateful. Samskaras from Jatakarma to Vidhyarambha described here
are performed by the father specifically for the sake of his child. Rajaswala for girl’s is resorted to by only
certain traditions and castes, purely a ladies’ function initiated by the mother. The good done by father and mother goes to
protect the children say our scriptures. It is our duty in turn to do what our
ancestors did to us by way of good which is serving us as the foundation of our
moral and intellectual uplift.
JAATAKARMA
The birth of a child is an
occasion for great celebration from very early days. It is an occasion to feel relieved from
anxiety, thank god for his kindness, and to build future hopes for the family. The time of birth is meticulously
noted to prepare the horoscope of the child which Hindus consider is the diary
in the life of child for all good and bad happenings which also affect them.
Hindus often rejoice at the birth of a son for he would be taking over all the
responsibilities from the father and believed also to
release him from ancestral debts. A
sensible Hindu at the same time feels the girl is not less meritorious as she
will be providing him the great opportunity for charity in life called
Kanyaadaan or gift in marriage which is considered as a very sacred act of charity and Maanavaa
(Human) Dharma. It is the girl’s contributing factor and not boy’s. A girl is also considered as
Lakshmi bringing luck to the family.
After the birth, father goes to
the mother to see the face of the child which is considered as a sacred
act. He then takes a holy bath and
performs Naandi shraddha and Jaatakarma ritual. Nandi Sharaddhaa is an
auspicious ceremony here though it is called Shraddha. This is to pay respect
to immediate deceased ancestors from both sides. This is considered as ancestral
debt which should be exhausted by appropriate ritual. The Jaatakarma ritual essentially
consists of Punyaha- vachana (purification) ceremony, Sankalpa (resolution),
Prokshana (sanctification) and Ishtadevata worship.
Unlike in modern days where the
birth takes place in Hospitals, in olden days the delivery took place at home
when the expectant lady retired to a
private room called Sutika Griha a day or two before the delivery, which was well protected from all sides. Various gods, the vedic scholars and the cows were
worshiped amidst sounds of conch shells
and other musical instruments followed by the recital of auspicious verses. Many other
women also, who had given birth to children, who were capable of bearing
hardships, of pleasing manners and reliability, accompanied the expectant mother.
They cheered up the woman, and prepared her for safe delivery by means of
useful anointment and diet and living care. When the time for actual
delivery came, they made the mother lie on her back. Some rites were then
performed for the protection of the house from evil spirits. The place was sanctified
to ward off demons. A Brahman loosened all the knots in the house. It
symbolized the loosening of the fetus in the womb of the mother. Fire, water,
staff, lamp, weapons, mace and mustard seeds were kept in the house. Turyanti
plants were also placed before the mother. It was believed that in their
absence, terrible bloodsucking demons would kill the new born.
Before the Jaatakarma proper a ceremony named Soshyanti karma was performed
to expedite the delivery by the grace of God by chanting the verse
from Brihadaaranyaka Upanishad as given below. If the
delivery was safe and the child was born alive a fire was lit in the room to
warm utensils and to expose the child to incense fumes as well as mother. This
fire was kept burning for ten days in a trough (Agnikunda). Grains of rice and
seeds of mustard were thrown into it with appropriate formulas to drive away
various kinds of evil spirits. The Sutika fire was regarded impure and it was
removed on the tenth day and replaced by domestic fire (garhapatya) after the
purification ceremony (Punyahavarchana) of the mother and the child was concluded.
The Jaatakarma ceremony is performed only after severing the naval cord. The important part of the ceremony in Jaatakarma was called
Medhjanana for imparting intelligence to the child. It is performed chanting
the Upanishad mantras. It is appropriate
here to chant Medhasookta given in an appendix. The father with his fourth
finger and an instrument of gold gives to the child honey with other prescribed
ingredients chanting the mantra
"Bhuh I put into thee: Bhuvah I put into thee; Suvaha I put into the; Bhur
bhuvah suvaha, everything I put into thee." Hindus give top-most importance for intellectual development of the child and so the
importance of this ritual. The mantra
employed being part of
Gayatree mantra as stated below contains prayer for
stimulating intellectual talent. The substances, with which the child was fed,
were also conducive to mental growth. According to Sushruta, ghee
honey mixture developed beauty; it is greasy and sweet; it is remover
of hysteria, headache, epilepsy, fever, indigestion, excess of bile; it increases digestion, memory, intellect,
talent, luster, good voice, semen and life. The properties of honey and gold are equally
favorable to the mental progress of the child. At this function a sacred name was also given
to the child namely, "Thou art the Veda," which was uttered
in its ear. This is the secret name known to the parents only and not made
public as in Naming Ceremony.
The next part of the Jaatakarma ceremonies is the Ayushya Homa
or the rites for ensuring a long life to the
child. Near the naval or the right ear of the baby the father murmurs, "
May you live long like Agni, trees,
sages, ocean, sacrificial fire and others that live long” He also requests Vedic scholars to bless the child similarly
praying for long life and to witness hundred winters. He then prays for the strength of
the child: "Be a stone, be an axe, be an imperishable gold. Thou indeed
art my Self called Aatmaj or Atmaja; May you live a
hundred autumns." It is believed
Gods are invisible spectators to hear
these prayers. On their behalf Vedic scholars are fed followed by charity
(daanam) and merriment and receiving the blessings of elders gathered.
Brihadaranyaka Upanishad contains
the following Mantras describing the Jaatakarma ceremony including mantras for recital and prayer. Jaatakarma
is a post-natal ceremony. The
mantras mentioned here are employed for offering oblation to the fire in Jaatakarma Homa. When the lady is about to
deliver the following Mantra is chanted for easy and smooth delivery offering
oblation to the fire:
Soshyantee-madhbhir-abhyukshati
| Yathaa vaayuh pushkaraneem-samingayati sarvatah Evaa te garbha ejatu
sahaavaitu jaraayunaa|| Indrasyaayam vrajah kritah saargalah saparisrayah |
Tamindranirjahi garbhena saavaraa(m) saheti ||(6-4-23)
“Just as the wind causes vibration
intensely in the lotus pond on all sides, let your fetus also grow and shine! Let
it develop with the outer cover! This abode of Indra has been made with the
door bolted and fenced all round. O Indra! Dispel the restriction as well as
the offence caused by the fully developed child in the womb”—so chanting the
husband sprinkles the consecrated water on his wife who is about to deliver the
child.
Jaate agnim-upasamaadhaayaangka
aadhaaya ka(m)se prishadaajyam samneeya prishadaajyas-yoshaghaatam juhoti-asmin sahasram pushyaasamedhamaanah
sve grihe asyopasadyaam maacchetseet-prajayaa cha pasubhischa swaahaa | Mayi
praanaa(m)s-tvayi manasaa juhomi swaahaa | Yat-karmanaat-yareericham yadvaa
nyoonam-ihaakaram | agnishtat-svishtakrid-vidvaansvishta(m) suhutam karotu nah swaahaa-iti (6-4-24)
When the son is born he brings in the fire, by
his side, takes the infant on his lap. He mixes clarified butter with curds in
a cup and then offers oblations again and again in the fire reciting the
following mantra: “Becoming great in this house of mine may I maintain a
thousand people in the company of this child! May I be in the company of this
child always! May I never depart with children and animals—Swaahaa! The vital
force that is in me, I offer by my mind unto you—Swaahaa!” If I have done
anything too much or too little in this ceremony, may the all- knowing beneficent Agni make it just right for me, neither too much nor too little, Swaahaa.
Athaasya dakshinam
karnam-abhinidhaaya vaag-vaag-iti triratha dadhimadhu ghrita (m)
samniyaananatar-hitena jaataroopena praasayati | bhootaste-dadhaami bhuvaste
dadhaami swaste dadhaami bhoor-bhuvas-suvah sarvam tvayi dadhamiti ||
(6-4-25)
Then putting his mouth near the
right ear of the child he says thrice, “Speech; Speech; Speech”. Next, mixing
curd, honey, clarified butter, he feeds the child with a spoon of gold saying,
“I put the earth into you. I put the sky into you, I put heaven into you. I put
the whole of the earth, heaven and sky into you”
Athaasya naama karoti Vedo aseeti
| tadasya tadguhyameva naama bhavati || (6-4-26)
And then the father gives a name: “You are Veda”. This is your
exclusive secret name.
Athainaam
maatre pradaaya stanam prayacchati – yaste stanah sasayo yoe mayobhooryo ratnadhaa vasuvidyah sudatrah | Yena viswaa pushyasi vaaryaani sarswati tamihaa dhaatave kariti ||
(6-4-27)
Then he hands him over to his
mother to be breast feed saying: “Oh Saraswati! That breast of yours which is
inexhaustible which is the source of
satisfaction, which is full of milk and
which is the obtainer of wealth and which is generous and by which you nourish all who are worthy of it – May you transfer all this to my wife to
suckle her baby!”
Athaasya
maataram-abhimantrayate | ilaasi maitraavarunee veere veeram-ajeejanat | saa
tvam veeravatee bhava yaasmaanveeravato
akarad-iti | tam vaa etam-aahurati-pitaa bataa-bhoorati-pitaamaho bataabhooh paramaam
bata kaashthaam praapachchriyaa yasasaa brahma-varchasena ya evam vido
braahmanasya putro jaayata iti || (6-4-28)
Then he addresses the mother of
the baby thus (if she delivers a male child): “You are the goddess of speech and
Arundhati the wife of Vasishta; you have brought forth a male child with the
help of me, who is a man as I am. Be a
mother of many sons, for you have given me a son. Of him who is born as a son of
Brahmana with this particular knowledge they say—“you have excelled your father;
you have excelled your grand-father; you have reached the highest point by wealth,
reputation and Vedic glory”
NAMAKARANA THE NAMING CEREMONY
The importance of naming ceremony can be well summarized by
the following verse of Brihaspati, the mythical Guru of the Hindus: “Indeed all transactions in the world take
place through name; name is the cause for
auspiciousness in all actions.
Through name alone a person gains fame; therefore indeed the naming
ceremony is praise-worthy”. In the Hindu tradition, naming of a child is not a
mere legal formality or a secular social function but also a sacred ritual.
It is a religious sacrament in which identity is not only
conferred upon a child for the rest of his life but also passed down to the
next generation. Often the middle name is the father’s or mother’s name, thus
establishing a connection with one’s parents as a part of self-identity. The
last name is indicative of one’s community. It may also indicate the place
where the ancestors lived, thus giving an identity within a wider social
structure. In certain communities, it
is common to have a name suggesting one’s family profession like Aachaarya, Gupta,
Banerjee, Patel etc. Unfortunately,
such names also indicate one’s caste, and give the color that Hindus always
cling to their caste title. Sometimes the last name could also be the ‘Gotra’
of the individual, the father’s lineage carrying the name of the sage from whom
one’s forefathers descended from. This seems to be the most logical last name
as Gotra is required in all religious functions while undertaking the religious
vow; every Hindu belongs to a particular Gotra. Gotra provides an identity with one’s heritage
and an intimate bond with child’s ancestors and parents.
Naamakarana is usually done after
eleventh day of birth. The child is made
to lick honey, then gently talked to and made to suck, seeking the blessings
that the child may be brilliant and glorious like Sun. The child is then made
to touch the ground to devotionally surrender to Hindu culture or Dharma. The
name of the child is then announced and all the relatives and friends bless the
child with good health, happiness and good life. When a woman is blessed with a child, it is
also customary for the child’s maternal uncle (Maama) and maternal Grand-father
(Naana) to present clothes, ornaments and other things to the baby, its parents
and close relatives. This custom is celebrated as ‘Chhochak’ ceremony in the
North. In South Indian practice it goes
as Aaseervaadam by uncle and aunt and Grand Parents on Namakranam Day. Father
and Mother are also blessed profusely with gifts. It is usually performed along with the Naamakarana
ceremony. In many families, this ceremony is performed even when a daughter is
born. Manu says: “Just as soul and son are alike, so are a son and daughter”. Namakaranam calls for invoking the family
deity as guardian angel for the child throughout his life. So the ceremony
introduces the child to Gods, Devatas and sacred elements. The child is
invariably taken to temple and often the function itself is performed in the
temple. For more details see my detailed discourse on Hindu Naming Ceremony.
[Please read the more elaborate discourse on the blog—Namakaranam Ritual Hindu Naming Ceremony]
NISHKRAMANA CEREMONY
Every important step in the
progressive life of the child is a joyous and festive occasion for the parents
and the family and it is celebrated with appropriate religious ceremonies. The social fabric in India is so knit that no
human activity is segregated from the Divine. In early days there were taboos
and mother was confined to small maternity house. The mother after some months moved out of
the small room and began to take part in the family life again and the child
whose world was bound with the mother was also widened. The child could then on be
carried to any part of the house. The parents and senior members of the family
fondled it and the small children played with it. After a few months the child gets introduced to
the openness of the world. This is a
land mark in the life of the child and the parents give expressions to the
sense of joy on this occasion. Life outside the house, however, is not free
from natural and supernatural dangers. Therefore
they resort to divine help through prayers for of
the child’s safety and to protect it from
inadvertent dangers. This celebration is called Nishkramana Ceremony. Nishkramana
literally means going forth or going out. This ceremony is performed the first
time the child ventures out of home or crosses the door steps.
The time for performing the
Niskarmana Samskara varies from the twelfth day after the birth to the fourth month. According to the Grihyasutras and the
Smritis this Samskara may take place
either in the third or in the fourth month after the birth. Hindu scriptures
say: "The ceremony of looking at the Sun should be performed in the third,
and that of looking at the Moon in the fourth month." Niskramana ceremony can also be performed with the First
Feeding in the opinion of Asvalayana. There are specific astrological dates
when the ceremony should be performed based on the convenience of the parents,
the health of the child and suitability of the weather. On the day of
performing the Samskara, a square portion of the court yard, from where the sun
could be seen is smeared with cow dung and clay, the sign of Swastika is made
on it and grains of rice scattered by the mother. (In olden days these were mud floors in
villages which needed plaster as often as possible. Cow dung was also
considered as disinfectant.) The child
is fully dressed and bejeweled and brought to the family deity in the house.
Then the deity is worshipped with instrumental music. The guardians of eight directions,
the sun, the moon, vasu devatas and the sky are all propitiated. Vedic scholars
as well as family priest are fed and appropriate mantras are chanted. The child
is carried out with sounds of conch shell (Sankha) and Vedic hymns are chanted. At the time of
outing, the father repeats the Sakuntala hymn or the following verse,
"Whether the child is conscious or unconscious, whether it is day or
night, let all the gods led by Indra protect the child." Then the child is
brought to the Pooja room or temple to
perform the worship. The child is made
to bow to the deity and the priest who
in turn blesses the child for long life intelligence and health. After this the
child is placed on the lap of the
maternal uncle who brings it back home.
The child is pampered with toys and other gifts with hearty blessings. Since the child is made up of five elements
it is customary for the parents to propitiate these divine elements and seek
blessings form them as the child gets exposed to them besides the main deities
Sun and the Moon.
In the Atharva Veda 8/2/14 it is
said:
Sive te staam
dyaavaaprithivee asamtaape abhisriyau | sam te soorya aa tapatu sam vaato vaatu
te hride | sivaa abhi ksharantu tvaapo divyaah payasvateeh || O Child! At the Nishkramana ceremony
may the earth and the whole world shower welfare and benevolence upon you! May
the Sun shine brightly upon you! May your chest be filled with fresh
life-giving air! May the divine waters quench your thirst!
It is customary to chant the mantras “Trayambakam
Yajaamahe” and “asato maa sadgamaya” on this occasion.
Hindu scriptures say: Nishkramanaad-aayusho
vriddhir-appyuddishtaa maneeshibhih || The Nishkramana ceremony aims at wishing the child a long and
healthy life.
ANNA PRAASANA
Feeding the child with solid food is the next important stage
in the life of the child. So long it was breast-fed with mother’s milk. But
progressively its body develops and requires greater amount and different types
of food, as the quantity of the mother’s milk diminishes. So, for the benefit
and health of the child and the mother
both, it is necessary to wean away the child from
the mother and substitute her milk externally with food. Scriptures say: “Annaasanaan
matrugarbhe malaasaadyapi suddhayati”—the food reaching the child through the mother may not be good
as it should be. The child needs to be introduced to suitable food. Annaprasana
Samskara is connected with the task of satisfying the physical and timely need
of the child.
Sushruta, the Ayurveda exponent advises weaning of the child
after the sixth month and describes the types of food to be given. Scriptures suggest that the food reaching the
child through the mother in the womb may not be ideal. When the baby is in the
mother’s womb, nature provides nutritional requirements through the mother. Even
after the birth, when the mother breastfeeds the baby, whatever she eats
influences the child. This ceremony is
conducted when the child is six to seven months old and is first introduced to
solids. A family Homa and prayer is organized with the participation friends
and relatives with the uncle as the special guest and the child is given the
first morsel of solid food. Chandogya
Upanishad says: “Aahaara suddahau sattvasuddhih”-- With pure food the best abilities
are generated within the body. In course
of time this ancient practice of feeding the child for the first time with
solid food as recommended by Ayurveda assumed a religious shape. What was
originally a personal affair became a social affair. The entire social set
up of
Hindus for any significant event in life ends in festivities and
rituals. The social fabric of a Hindu is
so knitted that no human activity is segregated from the divine. Anna Food
is life giving substance. It is glorified in Upanishads as Vyaahriti of Brahman
and meditated upon as Brahman. Early Hindus therefore thought that there was
something mysterious about food from which life emanated in mother’s womb
through the retas (semen) of the father through the medium of food. They
thought the source of energy and five elements were infused into the child with
the help of gods.
But how did Hindus get the idea of this celebration? The
corresponding Parsi custom of feeding the child ceremoniously influenced
Hindus. Hindus adopted the Annapraasana an
Indo-Iranian ceremony which originated when both of them were living together. No doubt mantras praising food are found in the Vedas and the Upanishads,
but whether they were sung at an ordinary dinner or on the occasion of the
first feeding of the child is debatable. It seems that the ceremony of feeding the
child for the first time came during the Sutra period. The Grihya Sutras
contain prescriptions about the time of performance, the types of food and the
verses to be recited based on Smritis, the Puranas and other scriptures.
According to the Gihyasutras, the ceremony is performed in
the sixth month after the birth of the child based on Early Smritis like Manu
and Yajnavalkya. “The feeding ceremony
should be performed in the sixth solar month after the birth; if postponed, it
could be in the eighth, ninth or tenth
month; but some learned people are of the view that it might be performed even
at the expiry of one year according to Grihya sutras. Further postponement would have adverse
effect on the physical well-being of the mother and the digestive capacity of
the child. The even months for boys and odd ones for girls are prescribed based
on the conviction that Garbhadana on even days resulted in son and odd days in
girls.
The types of food are also prescribed in the scriptures. The general prescription was
that food of all kinds and of different sorts of flavors should be mixed
together and given as porridge for the child to eat. By the time child is seven months old
teething begins. The child’s digestive system is ready to accept solids.
Whatever food is introduced to the child, the body adjusts to it. The body and
mind begin to shape in harmony with the kind of food the child eats. A person is made up of what he eats. So says
Geetaa also. A person’s thoughts, feelings desires and the inner self
(antahkaranas) are governed by the kind of food one eats. Cereals constitute
the basic food. One obtains nutritional requirements from food. Blood, bones,
muscles and every part of the body are formed through the food one eats.
Therefore one must accept it as gift from god or venerate it as God itself. That
is how food is glorified in Taittareeya Upanishad. Our gross body is addressed
as Annamaya Kosa, Food Sheath in Upanishads.
Some scriptures prescribe a
mixture of curd, honey and ghee. Different kinds of food, including meat, are
recommended for different end results.
In ancient days father fed the child with the flesh of the
bird Bharadvaja, if he wished the child to be fluent in speech; with flesh
of Kapinjala and ghee for abundance of nourishment,; with fish for swiftness; with
the flesh of the bird Karkasa or rice mixed with honey for long life: with the
flesh of the bird Ati and partridge for holy luster (Tejas), with ghee and rice for
brilliance; with curd and rice for strong senses, and with all if he desired
everything for the child. From the above it is evident that Hindus were not
strict vegetarians like Jains during the Grihyasutra period. They would not
refrain from taking meat if that brought physical and mental strength to them.
The Gruhyasutras were strongly influenced by the Vedic idea of animal sacrifice and animal
food as Prasadam, so they did not feel any hitch in recommending meat and
flesh. The later day tendency however was towards vegetarianism influenced by
the philosophy of non-violence and the thinking that the same atman abides in
all living beings. Jainism and Buddhism influenced the Hindu diet to a great extent
but Buddhist also later changed. They now eat beef as well as pork. But animal
products like curd, ghee and milk are still retained and regarded as the
choicest articles of food for the child. Markandeya purana recommends porridge of milk
and rice with honey and ghee. The popular practice today is that of giving milk
and rice. Scripture on ritual, however,
still insist on animal food. Many of the traditions contain the prescriptions
go by the guidelines of Grihyasutras. Probably the reason is that though the orthodox Hindu religion forbids animal killing based food, it is permissible for general category of
Hindus. Sastras also say Aapatkaale naasti maryada one can bend the rules when
absolutely needed. Hindus can find a reason for everything and objections too!
Whatever it is Ayurveda expert Sushruta says: “One should
feed the child in the sixth month with light and suitable food.”
On the day of the
feeding ceremony the materials required for preparing the sacred food are first
of all sanctified and then cooked with appropriate Vedic mantras. When the food is prepared, the first oblation is offered to Speech with words, “The
gods have generated the Goddess Speech, manifold animals speak prompted by
her. May she, the sweet-sounding, the highly praised one, come to us; Svaaha!”
The next oblation is offered to Vigor deified: “May Goddess Vigor come to us
today.” Having made the above sacrifices, the father offers further four
oblations with the following phrases: “Through up-breathing (Udaana) may I
enjoy food, Svaaha! Through down-breathing (Apaana) may I enjoy food; Svaha!
Through my Eye Organ (Indriya) may I enjoy visible things. Svaha! Through my Ear,
may I hear fame; Svaha!” Here the word “food” is used in a broader sense. The prayer is offered in order to gratify all
the senses of the child so that it may live a happy and contented life. But one
thing should be kept in mind. One in search of gratification should not violate
the rules of health and morality, because it would spoil the reputation of the
man. In the end the father recites the
following mantra from Atharva Veda 8/2/8: Sivo te staam vreehi
–yaava-balaa-saavadomadhau | etau yakshmam vi baadheteau munchato aham sah || O Child! May
barley and rice give you the strength and nourishment! Both destroy serious
diseases. Being divine both destroy sin.
Seeking the blessings of the gods, the mother and the father feed the
child with kheer (the rice-milk sweet pudding with a silver or gold spoon known
for its medicinal values.
The significance of the Annaprasana Samskara is to focus that
children should wean away from their mothers at proper time.
They should not be left to the mercy of their parents who often injure their children
by overfeeding them in their anxiety without taking into consideration the digestive capacity of their children. The
feeding ceremony also cautions the mother that at a certain time she should
stop breastfeeding. The ignorant mother, out of love for her
child, goes on breastfeeding up to a year or more. But she little realizes that
thereby she allows her own energy to be sapped away without doing any good to
the child. A timely caution is given by the ceremony for the benefit of both
the child and the mother.
CHAULA AND MUNDAN CEREMONIES
Face is the index of mind says an English proverb; but a
Tamil proverb says, for an eight measures-of-hand (distance from the tip of
little finger to the tip of thumb) body of each individual the prominent part
is head. Human beings are blessed with
plenty of hair on head. The nearest living being is Lion, So, we have Narasimha
avatar. Man’s concern was how to make
his hair attractive to woman. He started to realize the necessity of keeping
short hair for health and beauty. There
was yet another worry. He was bogged
down with hair diseases--Ring worms were a great trouble to primitive people; so
also the infection from lice was a concern. Ayurveda
started cutting hair to cure ringworm. It even recommended a shaving when the child
is about a year old. Some Hindus resorted
to this first shaving of head. "According to Sushruta, shaving and cutting
the hair and nails is to remove impurities and give delight, lightness,
prosperity, courage and happiness. Charaka opines, "Cutting and dressing
of hair, beard and nails give strength, vigor, life, and purity”. Development of suitable razors and scissors
took place along with surgical instruments for Ayurveda. This
human activity of beautification without pain relief being a novel thing became
an important event in the life of an individual.
Chopping the hair by means of a sharp instrument was a new
and exciting scene. Shaving often
created fear in the mind of the parents. People knew that it would clean the
head, but at the same time they were afraid that it might injure the person. Necessity
and fear both mingled together gave rise to the ceremonies of Mundan and
Chudakarana ceremonies invoking divine blessings. This needed
celebration. Hindus always
believe that no celebration should be segregated from the divine. So Mundan or
complete shaving of head for a child when it reaches the first year became a
regular ceremony in many Hindu traditions. Swami Chandrasekahranada Saraswati
seems to be not in favor of Mundan for he does not recommend one but recommends
Chudakarana or Chaula for baby boys. Chuda Karma
is the first cutting of hair on the child’s head. Chuda means lock or tuft of hair kept after
the remaining part is shaved off.
Obviously this is not favored for baby girls and so Mundan for early
childhood hair removal seems to be logical. It is believed since the hair on child’s head
is formed in the womb of the mother it is likely to be affected by bad
influences of the mother (Gunas) that are not good for the child’s
development. Removal of the first hair
on the child’s head aims at development of the mind, mental capabilities, dense
hair growth, good health, charm and long life. These sentiments of horror,
fear, anxiety and beauty consciousness were responsible for giving the
Chudakarana a prominent role among
Samskaras keeping an eye on Purusharthas of later Samskaras of Brhmacharya
(Celibacy), Grihastaasrama
(householder), Vanaprastha (retirement) and Sanyasa (spiritual path of recluse).
The purpose of tonsure Samskara as given in the scriptures is
for the achievement of long life for the recipient. Scriptures say life is prolonged by tonsure;
without it, it is shortened. Tonsure is
shaving or clipping a portion of the head. This sacrament is also
mandatory in Eastern or Roman Catholic rite of admission to the clerical state
probably inspired by Hindu scriptural wisdom. The act of shaving of the head,
offering cut off hair as a sacrificial offering to some deity as a
symbol of doing away with ego and surrendering at an advanced age may
not sound appropriate since tonsure is also resorted to defame adult persons as in the case of prisoners or
criminals. But it makes sense if the individual
resorts to tonsure to renounce the world and take to sainthood for he no longer
cares for beauty. Further this Mundan Ceremony is not necessary for those who
go through Choodikarana or Choula and also for girls even though popular in
North Indian Hindu Traditions. Grihyasutra talks about tonsure for the
purpose of cutting hair only. Sastras even glorify the barber as Savita or the
Sun. This can apply to the temple barber in to-day’s practice of Mundan
ceremony invariably performed in temples based on the vow taken. Often these
barbers are also Nadaswara Vidwans (musicians of wind pipe instrument). Grihya
sootras are more inclined for Chudakarana ceremony for boys. Wetting the head
for tonsure is also mentioned in the Atharvaveda indicating shaving and not
clipping. The shaving razor is prayed upon to be harmless: "Thou art
friendly by name. Thy father is hard iron. I salute thee; do not injure the
child." Father did the cutting
often initiating the ceremony which was completed by the barber. Cutting the
hair by the father himself was intended for abundance of food, progeny, wealth
and strength as mentioned in scriptures.
The Mundan or complete shaving ceremony is not as popular as Chudakarana
or Choulo-panayana. Most have a quiet ceremony at home. Many Hindus travel to
places of pilgrimage and perform the ceremony there. The hair is shaved off and
offered to a holy river or stream. After shaving off the hair the sacred symbol
AUM is written on the child’s head with turmeric-sandal paste (Antiseptic) and
the child is given a holy bath. Ashvaalya Grihyasootra has the following mantra
for blessing the child either by grand-father or maternal uncle or family
priest as follows: “Tena te aayushe vapaami suslokaaya svastaye”—with the shaving the child is blessed
with a long life. May the child develop charm and be inclined towards useful
occupation. Yajurveda 3/63 reads: Nivartta
–yaamyaause-annaadyaaya prajananaaya | Raays-poshaaya suprajaatvaaya
suveeryaaya || Oh Child!
I perform the shaving ritual so that you may be blessed with long life! I perform the ritual so that you may be able
to digest the food you eat! May you be productive in what you do! May you be
blessed with a happy family and children in your life! May you be meritorious
wherever you go!
This function is symbolic, signifying that the acquired
malefic or negative influences in the past
have been got rid of and the
child is motivated to start a new life with good deeds which would influence the
rest of its life. Hindu life hovered
around temple township in olden days. The barbers usually conducted their
business on the river bunds. The cut off hair were thrown into the running
waters of the river intentionally or otherwise. The bunch of cut off hair of
this ritual was believed to be tainted
with bad influences from mother which was now subjected to washing in the
sacred water to get rid of negative contributions of the past. This practice gradually
assumed an independent role for those who did not aspire for Dwija or
twice-born status.
Mundan is normally a quiet ceremony confined to the immediate
family members. Now-a-days it is invariably performed at a pilgrimage center
like Tirupati and hair is offered as sacrifice. If there are no rivers to
dispose of the hair, it is collected by the temple and sent to wig industry,
land fill or composite manure. The temple therefore employs its own barbers and
the revenue collected enriches temple coffers. This takes care of environmental
issues arising out of this ritual.
Chaula is also known as Chudakarma. Chuda means the lock of tuft of hair kept
after the remaining part is shaved off. Sometimes this term is also used to
Mundan which is much shorter ritual than Chaula. It is called Choti in North Indian tradition.
It is normal practice for Hindus to keep a choti or Sikhaa—a braid of long hair
on top of the head which is considered essential to conduct all auspicious
religious rites. The Sanayasis who renounce the world like Sankaracharya do not
keep Sikhaa and are completely shaven headed. Now-a-days boys keep the Sikha
during the chaula ceremony and then change over to Western style hair-cut due
to the changed cultural habits and public life which does not find favor from
orthodox circles. However those who practice as priests in temples and who work
as ritual guides (Vadhyars) try to keep Sikhas but very learned scholars with
western hair style are seen often in this group also. In the North this class while having Western style
haircut try to keep few locks of hair as strands of braid at the back to enjoy
best of both sides. It is strange that it is a fashion for some Westerners to
completely shave the heads mocking Sanyasis, while some others resort to long
braid of hairs who are bracketed with hippy cult. Yet our orthodoxy laments
Hindus have lost their culture focusing all their thoughts on tuft of hair and
not what contains under it? Sikha is believed to protect Brahmarandra, aperture
in the crown of the head where the Sushumna naadi terminates. This naadi is
situated between the Ida and Pingala of
the spinal column. Sikha is supposed to generate noble thoughts within the
mind. The head houses the brain and pituitary gland that control not only whole
body, but also our thoughts, feelings and emotions that guide us through life.
It is believed the roots of the hair framing the tuft go down to the control
centers in the brain. This is the seat of wisdom and thoughtfulness. It is
believed when a knot is tied with the tuft at the time of the
prayer the energy generated within the mind is not lost. With no energy loss
there is better growth of mental faculties, wisdom and noble thoughts. This
keeps desires and passion within control, boosts self-confidence and increase
physical strength and stamina. It also protects one form harmful influences,
prevents laziness, improves eyesight and generally helps in attaining
success. With all these virtues it is
hard to live in isolation in the society which does not believe in it and jeer
at those who practice. All this is ideal for a real Brahmin who plans to
conduct and guide Vedic functions. In theory all Brahmins are expected to
follow Dharma but such followers are few and far between among Brahmins who
claim their status from birth but not practice. Today even as student-bachelors
or as householders we have ceased to chant the Vedas and practice Vedic rites. So,
naturally, we do not wear the Sikha also and as such this Samskara is fading
out.
Chudakarma is performed between the third and fifth year (I
had it in my fourth year) though Grihyasutras prescribe it to be performed at
the end of the first year or before the expiry of the third year. Manusmriti
says "According to the rules of the Vedas, the
Chudakarana of all the twice born should be performed either in the first or
the third year of the child." Upanayana is the next important Samskara after
Annaprasana most popular among the Brahmin castes today. They combine chudakarma
and Upanayana together normally performed in the seventh
or eighth year with Upanayana. Some
postpone to a later period with the concurrence of the priest because its purpose has become ceremonial instead of real. In practice, hair is
dressed early in the life of the child with Western style but Chudakarma ceremonial performance is postponed up to the time of the Upanayana when
it is performed before the initiation of Gayatree mantra with all the stipulations of the scripture.
If desired Chaula ceremony is performed during Uttarayana on
an auspicious day and only during day time for boys only. Elaborate Veda
mantras are prescribed in Grihyasutras. As normal with such ceremonies
Sankalpa, Nandishraddha, Homa and Brahmin feeding are resorted to.
Mother gives a holy bath to the child after the initial
rituals, dresses up with new clothes and places the child on the lap of the
father sitting before the sacrificial fire who has partaken blessed sacrificial Prasdam. Then looking at the barber he pours down warm water
into cold water with the words, "With warm water come hither, Vayu! Aditi,
cut the hair." He adds a bit of fresh butter or ghee or some curd to the
water and with that water moistens the
hair and says near the right ear: "On the impulse of Savitr may the divine
waters moisten the body in order that long life and splendor may be
thine." Having disheveled the hair with a porcupine’s quill that has three white spots he puts three tender
sacred Kusa grass into it with the
formula, "Herb, protect this child. Do not inflict pain on it." The
father then takes a steel razor and chants "Thou art friendly by name. Thy father is
iron; Salutation to thee. Do not hurt the child," and cuts
the hair with the words, "I cut off the hair for long life, proper digestion
of food, productivity, prosperity, good progeny and valor. The razor with which
Savitr, the knowing one, has shaven the beard of the Lord Soma and Varuna, with
that Oh! Brahman, shave his head, in order that he may be blessed with long
life and may reach old age."
Katyaayana smriti
says: Without a tied up Sikha,
Yajna, charity, penance and other auspicious acts are prohibited.
Sadopaveetinaa bhaavyam
sadaa baddhsikhena cha |
Visikho vyupaveetascha yatkaroti na tatkritma
Maharshi
Vedavysa proclaims without a Sikha even virtuous deeds become demonical:
Vinaa yachchikhayaa karma vinaa yajnopaveetam |
Raakshasam taddhi vijneyam samastaa nishphalakriyaah ||
When bathing, giving charity, meditating, offering oblations
to fire and praying to the gods the end of the Sikha must be tied in a knot:
Snane daane jape home sandhyaayaam devataarchane |
sikhaagranthim sadaa kuryaad-ityetat manuraabraveet ||
KARNAVEDHI
Karnavedhi means piercing the ears. It is one of the sixteen Hindu Samskaras. This
ceremony is performed when the child is 1 to 3 years when the child’s ear is
tender. Piercing is done with silver
wire. Royalty does it with gold wire too. Steel wire is also in vogue. In the mid-point of the ear
lobe is the point that cures convulsions. This
serves as vaccination or immunization and antibodies are created in the body
and the child gets natural immunity. This is often equated with acupuncture
technique used to ward off sickness. It is believed that the working of the
both sides of the mind is enhanced with gold in the ears. It is also believed
that the rays of light pass through pierced hole increasing the intelligence
for both boys and girls. The child is also made to wear a gold chain. All the
chains and necklaces worn on neck activate Vishuddhi
and Anahata Chakra Nadis. It is further believed wearing of gold
earrings by women helps to regulate menstrual periods and also provides relief
in problems like hysteria. The wearing of
gold nose rings protects women from nasal problems and provides relief
in cough and colds. Sushruta says, "Ears of a child should be bored for
protection (from diseases in his opinion) and decoration." Piercing
of ears and making a hole prevents hydrocele and hernia. Thus it is
preventive measure to avoid some diseases. A hymn in Atharvaveda mentions about
the piercing the ears of a cattle during the ceremony of earmarking the cattle
and nowhere it is mentioned as sacrament for children. Sushruta gives a wise
advice that a surgeon should pierce the ears. Normally this is done by
experienced family goldsmith in India. Voluntary piercing was made compulsory by Hindu society during the Muslim
occupation of the country to identify
Hindu children from Muslim children.
On
an auspicious day the ceremony is performed in the first half of the day. The
child is seated facing towards the east and given some sweet candy to chew. Then right ear is pierced for the boy first
followed by left chanting the Shanti Mantra from Upanishads:
Bhadram
karnebhih srunuyaama devaa bhadram pasyaema-akshabhiryajatrah | sthirairangaistushtuvaam
sastanoobhirvyasomahi devahitam yadaayuh
||
Oh Ye Gods! May we
hear with our ears what is auspicious; Oh worshipful Ones! May we with our eyes
see what is auspicious! May we live the entire length of our allotted life hale
and healthy, offering praises unto thee! [This reminds me of our priests
applying sandal paste to deities with the Mantra Gandhadvaaraam just because the word Gandha appears in the mantra.
Here the Mantra is addressed to Mother Earth identified with odor. In the above
mantra the word
Karna meaning ear is the motivator.]
For girls, the left ear is pierced first
followed by right ear. In some
traditions left nose of the girl is also pierced for wearing nose ring.
The
ceremony concludes with honoring the family goldsmith and feasting the family priest and Vedic scholars. It is
customary to keep the child on the lap of maternal uncle during piercing
ceremony. In some traditions the ritual is more elaborate offering prayer to
several deities and inviting close relatives.
VIDYARAMBHA
We
do not find much details as to how this Sacrament was motivated. In Uttarakanda
of Valmiki Ramayana there is a lone reference to this ceremony being performed
by Sage Valmiki to Lava and Kusa after
the Chaula (tonsure) ceremony starting primary education in many sciences before
the commencement of the study of Vedas. Vedas mention briefly the need for
Medhajnaana (Apara Vidya) for all individuals before Brahmajnaana (Para Vidya).
Swami Vivekananda’s ideas on education
are astonishingly the same as expressed by many Western savants. Paravidya helps one to be fully prepared for
the life hereafter by the acquired spiritual wisdom. Aparavidya is needed to
live a comfortable life in this life however short lived it may be, for which
the latter educationists went all out exclusively to the utter neglect of the
former. A balanced combination of both is needed to lead a comfortable life for
cultural progress and spiritual evolution. Einstein said: “Religion without
science is lame and science without religion is blind”. Bhagaveeda’s saying “Na hi Janaanena sdarisam” No
knowledge is greater than spiritual knowledge is the motto of Mysore University.
The lower knowledge (Apaara
Vidya) is the realm of science which is based on the measurement and
observation of the external. It allows us to better understand and control
forces of nature. The higher knowledge is based upon meditation and direct
perception of the workings of the mind. This alone brings liberation and the
attainment of immortality whereby one goes beyond the realm of time and space.
Though science has its place, it has limitations and where the material science
ends, the spiritual science begins. The wise statesman of India Rajaji said:
“The greatest of our inventions cannot reach the border lines of
metaphysics”. To be truly scientific
minded, we must recognize both levels of truth and give each its respective
place. Our wise sages called Rishis created an integral science for all
humanity including both in their proper places.
Vidyarambha Is also known by
other names as Aksharaabhyyasa, Akshara Sweekarana and Akshara Lekhana. Vidhyaarambha is a very important step in a
child’s life to start the process of
Apara Vidya or Secular Education. After few years Para Vidya or Spiritual
Education also is initiated at another ceremony called Upanayana while the Apara
Vidya also continues side by side. Therefore in the opinion of many
Vidhyarambha starts at Upanayana. So Vidhyaarambha is clubbed together with
Upanayana. Hence Vidhyarambha though a very important sacrament did not attract
the focus of Hindu scriptures like Grihyasootras as it did with Garbhadana, Upanayan, Vivaha,
Sanyasa, Anthyeshthi. It seems
very strange that the Grihyasutras and the Dharmasutras deal with even
insignificant ceremonies like the Nishkramana and Annaprasana of a child, but
lukewarm towards Vidyaarambha, which marks the beginning of the primary
education and is the most important landmark in the life of a child. There
may be yet another reason as to the indifference shown in scriptures to this
Samskara though included in the list. Sanskrit was spoken language in those
days. Initiation
of the child to recitation of slokas (religious hymns) as we
do to infants in Baala Vihars or at
homes (nursery rhymes) to-day was in vogue earlier too. The actual initiation
to writing could have started only after Upanayana. Actually writing mode started at a very high stage of civilization, when
alphabets were evolved and utilized for writing purposes. We hear for the first
time Ganesha writing Mahabharata as dictated from memory recordings of Veda Vyaasa
in scriptures. Therefore Vidyarambha may even mean initiation oral initiation
and memory building.
For a child, having proper attitude towards knowledge is at
least, if not more, important as the learning itself.
Therefore it is considered as a sacred religious
ceremony in which prayers are offered to the Lord. Lord is
invoked in the form of deities
such as Saraswati, Medhaadevi,
Datrtatreya (universal Guru), Vedavyaasa (he is considered as an incarnation of
Vishnu) and Subhramanya (Guruguha). Vishwaksena or Ganesha are also invoked as
they are propitiated before starting any religious act.
The Vidyarambha
samskara is performed in the fifth year of the child according to Visvamitra. It can
be postponed to a later year but must be performed some times, before the
Upanayana ceremony. When the sun is in Uttarayana after Makara Sankranti, an
auspicious day is chosen for its celebration. The
child is given a holy oil bath, exposed to incense (dhoopa), and dressed up
with new clothes and jewels. Vaishnavites
propitiate Narayana, Lakshmi and
Saraswati after worshiping Vishwaksena to remove all obstacles. Homa is then performed with Medhasookta as given below. After this Homa the teacher,
facing towards the east, performs the Akshara Aarambha of the child who faces west.
The Samskara consists of writing and reading both. Saffron, turmeric and other
substance are scattered on a silver plank and letters are written with a gold
pen. When not affordable it is done on
grain of rice in a silver platter. I did it on sand and my Guru was my mother.
Normally father does that in the absence of the family Guru. Followers of Siva start the worship with Ganesha
pooja and propitiate Siva and Parvati, universal parents and Lord Subhrahmanya,
Guruguha. Then the child worships the teacher or whosoever
initiates writing. The teacher makes the child write three times
each letter starting with AUM and Aa and the first alphabets of names of Gods.
The child is made to read what it wrote thrice. The child is then made to
offer clothes and money to the teacher (as Gurudakshian). It then goes round the deities three times in
circumambulations. The teacher and the
elders then bless the child. Elderly
married woman living with husbands wave colored water of vermillion in which a
lamp glows before the child and bless the child with turmeric colored rice
(Akshata). The teacher is honored as the chief guest by tying a turban on his
head and the invitees are lavishly feasted as is customary in any happy
occasion or ceremony.
RAJASWALA (FIRST MENSTRUATION) SAMSKAARA FOR GIRLS
Historically, a
menstruating girl in Hindu concept is considered sacred and powerful with
increased psychic abilities, and strong enough to heal the sick. Rajaswala
means one who is in periods; Raja means blood.
In South India, girls
who experience their menstrual period for the first time are given presents and
celebrations to mark this special occasion. After the purification bath (Ritusnaana) on the fourth day the girl
wears new clothes and ornaments, worship Devi and honor Mother and Suhasinis (married ladies living with their
husbands). The mantra for Ritusnaana runs as follows;
Yaasaam devaa divi krinvanti pakshamyaa bahudaa
nivishthah |
Yaa
agnim garbham tadire suvarnaas taasta aapah sak(ga)syonaa bhavantu ||
The waters that
provide food to the divines, the water that divines planned for many of their purposes
and the waters that can bear fire
contained in them, may those waters provide you happiness and good coupling!
She should then pray
and make offerings to Gods. After that only she should see her family
members. The girl is then made to sit
and blessed by elderly married ladies (Suhasinis) who anoint her with Haldi,
and sandal paste and apply Kumkum and flowers. The girl is honored as Goddess Lakshmi, Parvati,
Gowri etc., just as bridegroom is honored as Vishnu. The elderly ladies are given green gram salted
lentils and sweet puddings offered to Goddess as prasadam. If the girl is
already married before the first menstruation she should see her family physician
or family Guru and then see her husband. It would be ideal day for her to have
her first night with her husband if married. (In Vedic tradition the girl was
given in marriage near about the age of puberty to a boy who had just completed
Gurukula studies, but not after her puberty which later got into the practice
of child marriage. This is prohibited by
law under Sarada Act now). The child born to her will be like the first person
she sees after the purifying bath.
Poorvam
pasyet ritusnaataa yadrisaa naramanganaa |
tadrisam
janayet putram bhartaaram darsyet tatah
||
This ceremony above
draws its inspiration from divine Devi Traditions. In Shaktism the Earth's
menstruation is celebrated during the Ambubachi
Mela, an annual fertility festival held in June, in Assam, India. During Ambubachi, the annual menstruation
course of the Goddess Kamakhya is
worshipped in the Kamakhya Temple. The
temple stays closed for three days and then reopens to receive pilgrims and
worshippers. It is one of the most important pilgrimage sites in the world,
attracting millions of visitors each year, particularly for Ambubachi Mela which draws upwards of
100,000 pilgrims per day during the 4-day festival.
Rajo Parba or Mithuna
Sankranti is a four day long festival and the second day signifies beginning of
the solar month of Mithuna from which the season of rains starts. It
inaugurates and welcomes the agricultural year all over Odisha, which marks,
through biological symbolism, the moistening of the sun dried soil with the
first showers of the monsoon in mid-June thus making it ready for productivity.
It is believed that the mother goddess Earth or the divine wife of Lord Vishnu
undergoes menstruation during the first three days. The fourth day is called as
Vasumati gadhua or ceremonial bath of Bhudevi. The term Raja has come from
Rajaswala (meaning a menstruating woman) and during medieval period the
festival became more popular as an agricultural holiday remarking the worship
of Bhudevi, who is the wife of lord Jagannath. A silver idol of Bhudevi is
still found in Puri Temple aside Lord Jagannatha.
UPANAYANA SAMSKAARAM FOR BOYS—this is the last Samaskara which is parent’s responsibility
to perform and send the child to Gurukula. Please visit the Blog for a detailed
discourse on the subject—Upanayan Samskara (August 2011) [At present in Hindu
Society this sacrament is confined to Brahmins and few Upper castes like Saurashtra community,
Vaisya, Kshatriya etc., for boys only though was universal to all. I
believe both Rama, a Kshatriya and Krishna, a Soodra born as men underwent
Upanayana Samskaara. Vedic scholars like
Maitreyi and Gargi underwent Upanayana
samskaara too.]
MEDHAA-SOOKTAM
This contains a bunch of Vedic
Mantras for meditation on Medhaa-Devi for granting intelligence. Medha means
intelligence and Sookta means good sayings. With the blessings of Goddess after
chanting these mantras we will be speaking nice and good words only to others
that will carry force and make life pleasant and more meaningful and make us
useful citizens. This is also a prayer to grant us wealth.
“Yaschchandasaam
rishabhoe viswaroopah | Chhandoebhyoe- adhyamritaat sambabhoova || sa mendroe
medhayaa sprinoetu || Amritasya deva dhaaranoe bhooyaasam| sareeram may vicharshanam
| jihvaa may madhumattamaa | karnaabhyaam bhoori visruvam | brahmanah koesoe
asi medhayaapihitah | srutam may goepaaya
||
He whose form is manifold, who is
pre-eminent among the sacred hymns of the Vedas, and who has sprung up from the
sacred hymns that are immortal—that
symbol of OM (referred to as Indra here) may fill me with intellectual
vigor! O Lord! May I become the
possessor of the immortal revelations! May my body become able and active, my
speech sweet and agreeable to the utmost! May I listen abundantly with my ears!
Thou art the sheath of Brahman. May you preserve my learning!
Medhaa devee
jushamaanaa na aagaad-viswaachee bhadraa sumanasya-maanaa |
Tvayaa jushtaa jushamaanaa duruktaan
brahmad-vadema vidadhe suveeraah ||
May the Goddess of Intelligence who
pervades all things and who is always associated with good-will towards all,
come to us with love. Oh Goddess! May we who were previously indulging in vile
words, speak words that are good and virtuous, after being blessed in that
endeavor!
Tvayaa jushta rishir-bhavati devi tvayaa
brahma-aagatasree-ruta tvayaa \
Tvayaa jushtas-chitram vindate vasu saa noe jushasva dravineno na medhe ||
Oh Goddess! one becomes a wise person (seer) being blessed by you; one
becomes Brahma,one who attains spiritual wealth and knowledge; one who gains fabulous wealth blessed by you; Oh
Goddess Medha of that fame, please bless us with that wealth!
Medhaam ma indro dadaatu medhaam devee sarasvatee |
Medhaam me asvinau devaa vaa-dhattaam pushkara-srajaa ||
May Indra grant us
intelligence! May Goddess Sarasvati
grant us intelligence1! May the Asvin twins grant us intelligence adorned with
lotus flower garlands! [Goddess Lakshmi is the presiding Goddess for Indra and
others]
Apsaraasu cha yaa medhaa gandharveshu cha yan-manah |
Devee medhaa manushyajaa saa maam
medhaa surabhir-jushataam ||
May the glorious intelligence that
abounds in the divine nymphs (apsaras), gandharvas and divines and noble men
come to me! [In essence may the intelligence found in all others come to me]
Aamaam Medhaa surabhir-visva-roopaa
hiranya-varnaa jagatee jagamyaa |
Oorjasvatee payasaa
pinvamaanaa saa maam medhaa suprateekaa jushataam ||
May the Goddess Medhaa who is the
most celebrated, who is the cosmic energy with golden hue and who is ever on
the move come to me!
Mayi medhaam mayi
prajaam mayaa-agnis-tajoe dadhaatu | mayi medhaam mayi prajaam mayeendra
indriyam dadhaatu | mayi medaham mayi prajaam mayi sooryo bhraajo dadhaatu ||
May Agni the God of Fire bless me
with intelligence, progeny and fame! May Indra the God of the Divines bless me
with intelligence, progeny and sense organs! May Soorya bless me with
intelligence, progeny and brilliance!
SOME SARASVATI SOOKTAM VEDIC MANTRAS
Pranoe devee Sarasvatee | Vaajoebhih
vaajaneevati | dheenaam avatri avatu ||
Oh Sarasvati! Bless me with plenty and
opulent life and be the controller of our thoughts!
Paavakaa nah Sarasvatee | Vaajoebhih
vaajaneevati yajnam vashtu dhiyaavasuh ||
Sarasvati is our purifier. She is the
giver of plenty and opulent life. She is the treasure of intelligence and
thoughts.
Choedayitree soonritaanaam | Chetantee
sumateenaam | yajnam dadhe Sarasvatee ||
She
bestows good speech. She brings good
thoughts to mind. May she bless this sacrifice (Yajna)!
Mahoe arnah Sarasvatee |pra chetayati ketunaa
| dhiyoe visvaa viraajati ||
May you awaken the great truth in me by
helping me to visualize consciousness! May you brighten all my thoughts! (Sarsvatisooktam of Rigveda)
REFERENCES :
1. Prem Bhalla, Hindu Rites, Rituals, Customs and
Traditions, Pustak Mahal, New Delhi, India.
2. Swami Bhaskarananda, The Essentials of Hinduism,
Ramakrishna Math, Chennai, India.
3. Chandrasekharananda Saraswati, Hindu Dharma,
Bharatiya Vidya Bhavan, Mumbai, India.
4. Swami Nityanand, Symbolism in Hinduism, Central
Chinmaya Mission Trust, Mumbai, India.
5. Sanathana Dharma.Org, and other Internet sources.
6. Ananta Rangacharya, N.S., Principal Upanishads,
Bengaluru India.
[This discourse material is a compilation from the reference materials
above as well as other sources for a prepared lecture for delivering at Vedanta
Class of Sri Ganesha Temple which is gratefully acknowledged. I do not claim
anything as original though I have included my explanations and comments
elaborately suitably editing. Anybody is free to download partly or fully this
discourse, modify and redistribute this as well as other discourses from the blog Hindu Reflections
<nrsrini.blogspot.com> for spreading the wisdom of Vedas and scriptures
further. These lectures are
posted on the blog for the benefit of those who are not able to attend
my lectures personally due to personal reasons or due to not living in
Nashville or able to go through the various sources as I have done.]