Hindu Culture-3

Hindu  Culture

Hindu Samskaras (Sacrament)

Hinduism is essentially a spoken tradition, and sound is the primary means of spiritual expression. Speech is personified as Vak, a form of goddess Sarasvati. As the deity of scholarship and the arts, Sarasvati symbolises the intimate relationship within Hinduism between culture and religion, which until recently were practically inseparable.

There are 64 traditional arts, which comprise a wide variety of skills, crafts, and artistic activities including music, painting, sculpture, singing, cooking, architecture, creating colourful patterns, applying cosmetics, producing perfumes, flower arranging, and caring for trees. Their variety and the inclusion of practical crafts suggest art is an integral part of life, rather than a vocation aimed at pleasing the elite. These arts were part of the process of spiritual culture, of refining and uplifting the tastes, values, and sentiments of human society. The word for culture is Sanskriti, "refinement," suggesting a means for extracting the spiritual essence of life (Brahman). "Sanskrit" similarly means "the most refined language." The similarity of the two words reflects the close relationship between religious scholarship and culture as a vehicle of spiritual expression.

Hindu Samskaras (Sacraments)

Samskaras The Samskāra are a series of Sacraments, Sacrifices and Rituals that serve as rites of passage and mark the various stages of the Human life and to signify entry to a particular Ashrama. All Human beings, especially the Dvija or twice-born are required to perform a number of sacrifices with oblations for gods, Ancestors and Guardians in accordance with the Vedic dictums for a Dharmic or righteous life.

Sanskar is a commonly used variant of the Sanskrit word 'Samskara' and signifies cultural heritage and upbringing in modern Hindi.

Apart from the practices, the word "Samskāra" is used in communication denoting the upbringing criteria of a Hindu. For example- It is said that a boy with good Samskāra does right and it is supposed that he will not fall in sin, i.e. Lust, Anger and Wine. It may be concluded that Samskāra is a word to denote the qualitative quality among Hindus.

Most Vedic rituals consist of Homa - fire scarifies of elaborate and intrinsic designs and complex methodology, accompanied by recitation of Vedas by qualified Priests in honor of a particular Demigod or god, fire offerings of various ingredients, gifts to be given in charity, presence of elders for blessings, amidst sanctified sacrificial grounds, sacred herbs and good omens. Each important milestone of a Human life is to be celebrated by undertaking a particular Samskara wherein the significance of that milestone is ritualistically conveyed.
 

The 16 Samskaras
Most of the Brahmins used to follow complex rituals in connection with major events in their lives, such as pregnancy, childbirth, education, marriage, and death. Although, the number of major samskaras fluctuates between 12 and 18 in the Grhya Sutras, later, it became 16 in number,[1] generally known as "Shodasha Samskaras" . They are illustrated below:

Pre-natal

Garbhadhana

Garbhadhana (IAST: Garbhādhāna) (literally, gifting the womb), is the act of conception. This is the first sacrament which followed immediately on every marimonial union. There are a number of rites performed before conception. The act of first sexual intercourse or insemination is known as Nishekam. (Garbhdhanasamskaram is cited in Manusmrti, 2.27)

Garbhadhana  , Garbhādhāna) (literally: placing the seed in the womb) is the first of the 16 samskāras (sacraments) practiced by the Hindus.
Ceremony
According to the Grhya Sutras, at the beginning of the performance of this saṃskāra, the wife was decently decorated and the husband recited Vedic verses consisting similes of natural creation and invocations to gods for helping his wife in conception. Then embracing began with verses consisting metaphors of joint actions of male and female forces and the husband rubbed his own body with verses expressing his fertilizing capacity. After embracing, conception proper took place with prayers to Pushan. The husband then touched the chest of his wife, reclining over her right shoulder with the verse, "O, you, whose hair is well parted. Your heart which lives in heaven, in the moon, that I know, may it know me. May we see a hundred autumns."
 

The meaning

The rite through which a man placed his seed in a woman was called “GARBHÃDHÃNA”. Therite by the performance of which a woman receives semen scattered by her husband is calledGARBHÃDHÃNA.

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Though the ritual procedure adopted in the GARBHÃDHÃNA must have assumed a fairly ceremonious shape before the codification of the SAMSKÃRÃS in the GRIHYASŨTRÃS. We do not get exact information about it in the pre-sũtra period. But we come across many prayers in the vedic hymns pointing to the act of conception.

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The GARBHÃDHÃNA ceremonies are, for the first time systematically dealt with in the GRIHYASŨTRÃS . According to them, since marriage the husband was required to approach the wife in every month when she was ceremoniously pure after her monthly course. But before the conception, one had to observe various vows according to the desire of possessing.

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The Time of performance

.The first question that was raised in connection with the GARBHÃDHÃNA ceremony was about the time of its performance. The DHARMASŨTRÃS are unanimous at the point that it should be performed when the wife was physically prepared to conceive, that is, in RUTU. The proper time for conception was from the fourth to the sixteenth night after the monthly course of the wife. The majority of the GRIHYASŨTRÃS and the SMRITĨS consider the fourth night ceremoniously pure for conception. Butthe BOBHILA GRIHYASŨTRA takes a more rational view. According to it conception should take place after the stoppage of the flow of impure blood. The woman, before the fourth night, was regarded untouchable and a man approaching her was polluted and also taken to be guilty of abortion, because his semen was scattered in vain. Only nights were prescribed for conception and day time was prohibited. The reason given for it was that the vital airs of one who cohabits with his wife in the day time, leap out; one approaching his wife in the night time is still a BRAHMACHÃRĨ; one should avoid coition in the day time, because from it unlucky, weak end short-lived children are born. Exception to this rule however was recognized. But they were meant for only those who generally lived abroad, separated fromtheir wives were intensely desirous of cohabitation .

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The idea underlying the second exception was that they should be satisfied and protected by every means, so that they should not go astray. Among the nights later ones were preferred. BOUDHÃYANA says that “one should approach his wife from the fourth to the sixteenth night, specially the later ones”.

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ÃPASTAMBA and others endorsed the same view. children conceived on later nights were regarded more lucky and meritorious : “A son conceived on the fourth on the fourth night becomes short-lived and without wealth ; a girl conceived on the fifth generally gives birth to female children; a son conceived on the sixth becomes mediocre; a girl conceived on the seventh would become barren; a son conceived on the eight night becomes a lord or prosperous; if the conception takes place on the ninth night an auspicious woman is born and a son conceived on the tenth becomes wise; a girl conceived on the eleventh night becomes an irreligious woman and a son conceived on the twelfth becomes the best man; on the thirteenth an adulteress woman is born and on the fourteenth a religious, grateful, self-realized and firm in his vow, son is born; on the fifteenth a mother of many sons and devoted to her husband; and on the sixteenth a learned, auspicious, truthful, self-controlled and a refuge of all creatures is born.

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The rationale of this belief was that conception.   C retain dates of the month were prohibited for conception. The eighth, the fourteenth, the fifteenth and the thirtieth, and all the PARWANS were specially avoided. The twice-born house holder observing.

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the above rule was regarded to be ever a BRAHMACHÃRĨ. The VISHNU PURÃNA stigmatizes these nights and damns the persons guilty of approaching of their wives on them to hell. MANU taboos the eleventh and thirteenth days also. These days were meant for religious observance, and therefore any sexual act was eschewed on them. But there may be other reasons why these nights were forbidden. The ancient Hindus were well conversant with astrology and astronomy. When they could fix the paths of the sun and moon, they would have observed that their conjunction on different dates produced different effects on the earth. It is common place knowledge of physical geography that, Owing to the attraction of the moon and the increase of the watery substance, the physical condition of the earth becomes abnormal on the PARWAN dates and consequently the health of the animal world is not sound. So it was thought advisable that on these dates. Most probably, this experience of the astronomers found its place in the DHARMAŠÃSTRA, astrology developed.  

Significance

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The study of the GARBHÃDHÃNA SMSKÃRA is very interesting from the cultural point of view. Here we do not find a primitive man expressing wonder at the prospects of a child and only seeking the help of god’s t secure it, nor conception here is a haphazard accident without any desire for the progeny. Here we come across a people who approached their wives with a definite purpose of the procreating children, in a definite manner calculated to produce the best possible progeny and with the religious serenity which, they believed, would consecrate they would be child

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Nakshatra √	Tãra √	Vãra √	Tithi X	Parwans X
Uttara, UttarãshãdhaUttarãbhãdra Mrigašira Hasta Anũrãdha Šravana Šravishata Šatabhisha Rōhini swãti	SampatKshema Sãdhana Mitra Parama mitra	Sōma (Monday)Budha (Wednesday) Guru (Thursday) Šukra(Friday) Šani (Saturday) *Fourth to sixteenth day monthly course of the wife	ShastiEkãdasi Pournima Amãvãsya	*Sankramanas*All the jayanti days *all the shrãdha dinas *All the vr

Pumsavana

After the conception was ascertained, the child in the womb was consecrated by the Samskãra named Pumsavana. By Pumsavana was generally understood “that ritethrough which a male child was produced.” vedic hymns recited on this occasion mention Puman or Putra ( a male) and favor the birth of son. The word Pumsavana is rendered into English by “a rite quickening a male child.”  
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During the Gruhyasũtra the Pumsavana Samskãra was performed in the third orforth month of pregnancy or even later on the day when the moon was on a maleconstellation, on Tishya particularly. The pregnant woman was required to fast on thatday. After bath she put on new cloths. Then in the night the prouts of the banyan treewere pounded and juice was inserted in to the right nostril of the women with verses
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beginning with “Hinraņyagarbha” etc. According to some Gruhyasũtrãs Kusakantaka and Sômalata were also to be pounded with the above. If the father desired that his son should be Viryavãn or virile, he should place a dish of water on the lap of the mother and touching her stomach reciting the verse “ Suparnôsi”.  .
The Dharmasũtras and Smritĭs do not add any think to the ritual prayers. The Prayôgãs and the Padhatĭs slowly draw upon the Gruhyasûtras of the vedic school they follow with the only addition of the “Mãtrupûjãs” and Ãbhyudayika Šrãdha”.  .
The Smritĭs deal with the proper time when the Samskãra should be performed.According to Manu the Yãgnyavalkya it should be performed before the fetus begins tomove in the womb. Shãnkha followed them. Bruhaspati prescribes the move after themovement. The Jãtakarnya and Sounaka say it should be performed in the third month of pregnancy after conception becomes manifest.
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The times of performance ranged from the second to the eighth month of pregnancy. It was due to the fact that that the symptoms of conception became visible in the case of different woman in different months. The Kulãchãra of family custom was also responsible for the first pregnancy, the Samskãra should be performed if the third month. In the case of woman who have already given birth to children it should be performed in the fourth, sixth or even in the eighth month of pregnancy. In the first conception, the symptoms show themselves earlier than in the others. That is why later periods are prescribed in the second case.  
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The significance of the Samskãra consisted in its main features. It should be performed when the moon was on a male constellation. This time was regarded as favorable for producing a male issue. Inserting the juice of the banyan tree was a device meant for preventing abortion and ensuring the birth of a male child. In the opinion of Šušruta the Banayan tree has got the properties of removing all kinds of troubles during pregnancy e.g., excess of bile, burning etc. “having pounded with milk any of these herbs,
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Sulakshmana Bataššunga, Sahadĕvi and Višvedĕva, one should inserted tree of four drops of juice in the right nostril of the pregnant woman for the birth of a son. She should not spit the juice out. Insertion of medicine into nostrils is a common thing in the Hindu systems of treatment. Therefore, it’s evident that the ritual prescribing it was undoubtedly founded on the medical experience of the people. Putting a dish of water on the lap was a symbolical performance. A pot full of water denoted life and spirit in the taking every care by the expectant mother, so that the foetus should be healthy and strong in the womb and abortion may not take place. The hymn suparna etc”. or “of beautiful wings”.

expressed the wish that a handsome child should be born  

Simantonayana

The Sĭmantonnayana (Hair parting)

The third Samskãra of the embryo was Sîmantonnayana. That rite was called Sîmanta, in which the hairs of pregnant woman were parted.
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The purpose of this Samskãra was partly superstitious and partly practical. People believed that a woman in her pregnancy was subject to attacks of evil spirits and some rite should be performed to ward them off. The Úvalãyana –Smritis has preserved this belief. it says, Evil demons bent on sucking the blood, come to woman in the first pregnancy to devour the foetus. In order to remove them, the husband should be should invoke the goddess Sri, as the lurking spirit leave the woman protected by her. These invisible cruel flesh-eaters catch hold of the woman in her first pregnancy and trouble
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her. Therefore, the ceremony named Sîmantőnnayana is prescribed. The religious intention of the Samskãra was to bring about prosperity to the mother and long life to the unborn child, as it is indicated by the verses recited. Physiological knowledge of hindu was also responsible for instituting this rite. From the fifth month of pregnancy the formation of the mind of the would be child begins. So the pregnant woman was required to take utmost care to facilitate this process, avoiding any physical shock to the foetus. This fact was symbolically emphasized by parting her hair. Another purpose of the Samskãra was to keep the pregnant woman in good cheer. To address her as Rãkã or full moon night,” Supĕsa, or “of beautiful limbs” and parting and dressing the hair by the husband himself were methods used for it.
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The Gruhyasũtras, the Smritis and the astrological works discuss the proper time of performing this Samskãra. The Gruhyasũtrãs favor the fourth or the fifth month of pregnancy. The Smritis and astrological books extend the period up to eighth month or up to the birth of the child. Some writers are even more liberal. According to them, if delivery took place before this Samskãra was performed, it was celebrated after the birth of the child, placing it on the lap of the mother or putting it into a box. The later periods indicate that the original sense of the Samskãra was being lost and it was becoming a farce.

Childhood

Jatakarman

The Jãtakarma ceremony was performed before the serving of the navel cord. This seems to have been the original time, but later writers state that if the time expired it was performed at the end of the ceremonial impurity of ten days. Or, if the birth took place during the impurity caused by a death in the family, the ceremony was postponed until its expiry. in later times the moment of birth was noted with meticulous care for preparing horoscope, as it was thought to be a determining factor in the life of the child. Then the good news was brought to the father. Different sentiments were expressed at the birth if boy and a girl, as different prospects were depending on them. The first born was liked to be a boy, as he freed the father from all ancestral debts. But for a sensible man a girl was not less meritorious, because hr gift in marriage brought merits to the father. After this, the father went to the mother in order to see the face of the son if he was not born in sinful star. Because by looking at the face of the newborn son the father is absolved from all debts and attains immortality. Having seen the face of child, he bathed with his clothes on, invited the elders and performed the Nãndi-Šrãdha and Jãtakarma ceremonies. Generally speaking, Šrãdha is an inauspicious ceremony. But the one performed here was an auspicious Šrãdha. It was meant for entertaining the father. Harita says, Merits arise from the happiness of the fathers at the birth of a son. Therefore, one should offer Šrãdha to them with pots full of sesame and gold, after having invited.
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the Brãhmanãs. The Brãhma-Purãņa also enjoins to perform the Nãndi-Šrãdha at the birth of a son.  Now the Jãtakarma ceremonies proper commenced. The first ceremony was the Mĕdhãjanana or production of intelligence. It was performed if the following way. The father with his fourth finger and an instrument of gold gave to the child honey and ghee or ghee alone. The formula employed was, Bhũr, Bhuvah, Svah, Bhũr Bhuvah Suvaha every think I put into thee:  
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The Mĕdhãjanana ceremony speaks of the high concern of the Hindus about the intellectual well-being of the child, which they thought their first business with it. The Vyãhritis uttered on this occasion were symbolical of intelligence; they were recited with the great Gãyatrimantra which contains prayers for stimulating talent. The substances, with which the child was fed, were also conducive to mental growth. According to Sušruta, the following are properties of ghee. It is producer of beauty: it is greasy and sweet: it is remover of hysteria, headache, epilepsy, fever indigestion, excess of bile: its increaser of digestion, memory, intellect, talent, luster, good sound, semen and life. The properties of honey and gold are equally favorable to the mental progress of the child.
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According to the Gőbhila-Gruhyasũtrãs, at this time, a name was given to the child. This was the secret name known to the parents only. It was not made public, as they were afraid that enemies might practice magic on it and thus injure the child.
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The father next performed another rite for the hardy, martial and pure life of the child. He asked the babe, be a stone, be an axe, be an imperishable gold. Thou indeed art the self called son; thus live a hundred autumns. After this the mother was praised for bearing a son, the hope of the family. The husband recited the following
verse in her honor. In the process of Jãtakarma, father will do some important Hőmãs with white mustered seeds (sarshapa) .

Removal   themselves uphold. If you ask me, "ahamkara" or ego-feeling is a cover for Namakarana

Ever since men evolved a language, they have tried to give names to things of daily use in their life. Not only humans, gods also use to put names. with progress of social consciousness men were also named because without particular names of individuals it was impossible to carry on the business of a cultured society. Name is the primary means of social intercourse. From Name man attains fame. Therefore, Naming ceremony is very praiseworthy. दशम्यामुत्थितायाग्ं स्नातायां पुत्रस्यनामदधाति . Names of objects and persons are found in the vedic literature. Other peculiar names suggested in the SUTRAS and The SMRITIS are also found in the Vedic and the BRÃHMANA LITERATURES. The RIGVEDA Recognizes a secret name, and the AITAREYA and the ŠATAPATHA BRÃHMAŅAS refer it. but the practice as given in the sutras, of giving name a secret name, and the after the Nakshatra –Name, is nowhere instanced in the vedic literature. The adoption of a second Name is assumed for success and distinction in life. From the study of the BRÃHMANÃS it is evident that there was a system of naming in Vedas also. . The composition of the Name .The composition of the Name. According to the SŨTRÃS the Name should be of two syllables, four or of six. Beginning with SONÃNT, with a semivowel in it. With the long vowel or the VISARGA at its end. With a KŖT suffix, not with TADDHITA. In the opinion of BAIJAVÃPA there is no restriction of syllables. The father should give a Name to the child contain one syllable. Two syllables, three syllables, or an indefinite number of syllables. But VÃSISHŢA restricts the number to two or syllables. The ÊWALÃYANA GŖHYASŨTRA attaches different kinds of merits to different number of syllables. One who desirous of fame, his name should consists of two syllables, one who desires holy luster, his name should contain four syllables. For boys even number of syllables were prescribed Naming a Girl. The Naming of a Girl had a different basis. The Name of a girl should contain an uneven number of syllables. It should end in à and should have TADDHITA. BAIJAVÃPA says, The name of a girl should contain three syllables and end in Í. Manu gives further qualifications of the name of a girl. It should be easy to pronounce, not hard to hear, clear meaning, charming, auspicious, ending in a long vowel and containing . some blessing.   The social status of the person to be named was also a determining factor in the composition of the name. the name of a BRÃHMAŅA should be auspicious, that of KSHATRIYA should denote power, that of VAIŠYA wealth and that of ŠŨDRA contempt Fourfold Naming. There was current fourfold Naming according to asterism under which the child was born, the deity of the month, the family deity , and the popular calling. . The GŖHYASŨTRÃS knew the NAKSHATRA name and the popular Name. the rest were unknown to them. The system was fully worked out by the later SMRITÍS and the astrological works. This development was due to the rise of religious sects and astrology. To begin with the NAKSHATRA name. it was a name derived from the name of a NAKSHATRA. The father or and elderly member of the family should give the child name. The following are the names of the constellation and their names. . Ašwini-Ašwi, Bharaņi-Yama, Krithika-Agni, Rõhiņi-Prajapathi, etc. another method of naming the child after constellation was also current. The letters of the Sanskrit alphabets are believed to be preside over by different constellations. But as there are fifty two letters and only twenty –seven constellations. Each constellation has more one letter under its influence. The first letter of the child name should begin with one of the letters ruled over by a particular asterism. A child who was born under AŠWINI, which presides over the letters CHU-CHE-CHO-LA was named “chũdãmaņi” “chńakešava” “Chõļadeša “Lakshmaņa”, according to the different steps of the constellations. According to the BAUDHÃYANA the name derived from the constellation was kept secret. It was the second name for greeting the elders and was known to the parents only up to the time of the UPANAYANA.  . Name of month deity: The second mode of naming was based was on the deity of the month in which the child was born. According to GÃRGYA the names of the deities of months beginning from CHITRA MÃSA. Are KŖSHŅA, ANANTA, ACHYUTA, CHAKRI, VAIKUNŢA, JANÃRDANA, UPENDRA, YAGNYA PURUSHA, VÃSUDEVA, HARI, YŎGIEŠA, and PUNDARIEKÃKSHA. Naming of month deity for girl: This time month name will begin from MÃRGAŠIRA are VÃGDEVI, PADMÃVATI, ŠRIDEVI, SÃVITHRI, BHŨ, KAĻYÃŅI, SATYABHÃMÃ, PUŅYAVATHI, RŨPAVATÍ, and INDUMATHÍ   . Popular Name: The last mode of naming was popular. The popular name was meant for general use in the society and was very important from the practical point of view. The rules of the composition given above were consulted in framing this name. The formation of this name mainly depended on the culture and education of the family. This name was desired to be auspicious and significant. The principles followed in naming were the following. First of all the name should be easy to pronounce and sweet to hear particular letters and syllables were chosen for this purpose. Secondly the name should indicate the sexual difference.   Nishkramana Nishkramana (IAST: Niskrāmana) (literally, first outing) is taking the child for the first time outside the house. The child is usually taken out into the open only in the fourth month after birth. Nishkramana  , Niskramana) (literally, first outing) is the sixth of the 16 samskāras (sacraments) practiced by the Hindus. On the day of the Nishkramana, a square area in the courtyard from where sun can be seen is plastered with cow dung and clay and the sign of svastika is marked on it. The mother of the child scatters grains of rice over it. The child is brought by a nurse, and the ceremony ends when the father makes the child look at the sun with the sound of the conch-shell and the chanting of Vedic hymns.[1] According to the Manusmriti (II.34), in the fourth month after birth, the Nishkramana of the child should be performed. According to the Yamasmriti, quoted in Viramitrodaya, a child should see the sun in the third month and the moon in the fourth month after birth. Annaprashasana The Annaprãsana (The First Feeding Ceremony) The important stage in the life of the child is first feeding. It was fed on the mother’s milk. But after six or seven months child body will develop and require and greater amount of and different types of foods. While the quantity of the mother’s milk diminished. So for the benefit of the child and the both it was thought necessary that the child should be weaned away from the mother and some substitute for her milk should be given to the child. Thus this Samskãra was connected with the satisfaction of the physical need of the child. . The Time of Performance According to the Sŭtrãs the ceremony was performed in the six month after the birth of the child. Teeth were visible signs that the child was able to take solid food. Giving food before sixth month is strictly prohibited. For weak children further extension of time was allowed. The feeding ceremony should be performed in the sixth month after the birth or eighth, ninth and tenth month. The last limit is one year. Because further postponement would have told on the physical well being of the mother and the digestive capacity of the child. The even months based on boys and add ones for girls were prescribed. This difference based on sex was sentimental that even in ceremonies some sort of discrimination should be made about different sexes. . The Ritual and significance The significance of the Ańaprãšana Samskãra was this that children were weaned away from their mothers at proper time at proper time. They were not left at the caprice of their parents who often injure their digestive capacity. The feeding ceremony also warned the mother that at a certain time she should stop suckling the child. The ignorant mother out of love for her child goes on suckling it up to year or more. But she little realizes that thereby she allows her own energy to be sapped away without doing real good to the child. A timely caution was given by the ceremony for the benefit of both the child and mother. . there is no need to waits until good time if you want to do in exact time which is sixth month sixth day for boy and seventh month seventh day for girl. Incase you have crossed the exact time definitely you have to wait until good time. Chudakarana The purpose of the Samskãra as given in the scripture was the achievement of long life for the recipient. Life is prolonged by tonsure; without it, it is shortened. Therefore, it should be performed by all means. According to Sušruta, shaving and cutting the hair and nails remove impurities and give delight, lightness, prosperity, courage and happiness. At the basis of the tonsure ceremony the idea of health and beauty was prominent. In the opinion of some anthropologists, however, this ceremony had a dedicative purpose in its origin, that is hair was cut off and offered as a gift to some deity. But this supposition is not correct, at least so far as the hindu tonsure is concerned. The dedicative purpose was unknown to the Grihyasũtras and Smritis. No doubt at present, the tonsure ceremony is sometimes performed at the temple of a deity. But so are some other Samskãrãs like Upanayana. The Samskãrãs of only those children are performed at the place of a deity who are born after a long disappointment of the death of previous children. Moreover, this practice is not universal. Thus there is not an innate connection between the tonsure ceremony and its dedication to deity. . Almost all the verses that are used in the Grihyasũtras at the tonsure ceremony are found in the Vĕdic literature and they are all of specific character which shows that they were composed for the purpose of cutting the hair only.   wetting the head for tonsure is mentioned in the all four Vedas.    . The shaving razor is praised and requested to be harmless.   Cutting the hair by the father himself for abundance of food    :, progeny, wealth and strength is also referred to. The barber, an personification Savitã or or the sun, is welcomed. Many other mythological allusions to hair-cutting are given in the Vĕdas. So it is quite clear that the Chũdũkaraņa was religious ceremony as early as in the vĕdic period, consisting of wetting the head, prayer to the razor, invitation to the barber, cutting the hair with Vĕdic verses and wishes for long life, prosperity and even progeny for the child. . In the opinion of the Grihyasũtrãs the Chũdãkaraņa ceremony took place at the before end of first year or before the expiry of the third year. The earliest Smriti MANU,  . also prescribes the same: according to the Vĕdãs, the Chũdakaraņa of all the twice-born should be performed either in the first or the third year. Some say that it could be performed with the Upanayana which might take place even later. Chũdãkaraņa is praiseworthy in the third or the fifth year: but it can be performed even in the seventh year or with the Upanayana. The tendency of prescribing later periods for performing the ceremony was due to the fact that in times subsequent to the sutras,  . its purpose became ceremonial instead of real. In practice, hair was cropped early in the life of the child, but its ceremonial performance was postponed up to the time of the Upanayana when it was performed a few minutes before the initiation with all the formulas of the scripture. This is the custom which is generally followed at present. . The arrangement of the top-hair or SIKHA was the most important feature of the Chũdãkaraņa: As the very name of the Samskãra suggests. The hair on the top was arranged according to the family customs. One should arrange the hair in accordance with one’s family tradition. The number of tufts was determined by the number of the Pravara in the family, as it may be three or five.

     all   be no cause for anger, no reason to feel that one is assigned a particular set of religious pra Karnavedha

Karnavedha (IAST: Karṇavedha) (literally, ear-piercing) is piercing the ears. This is done with a particular thorn. Butter is applied to the wound. It is applicable to both male and female children. (MW cites Purāna-Sarvasva.)

Karnavedha (Sanskrit: कर्णवेध, Karṇavedha) or Karnavedham is one of the Hindu Samskaras (sacraments) performed for a child. It is an ear piercing ceremony that occurs in the third or fifth year for some Hindu children. This can still be performed in later years.

Brahmins perform Karnavedha, which is one of the sixteen major Samskaras (rites) during the course of their lifetime.
Brahmins follow these complex rituals in connection with major events in their lives, such as pregnancy, childbirth, education, marriage, and death. The major Samskaras 16 in number are generally known as "Shodasha Samskaras". These samskara's are mentioned in the Veda's, Karnavedha is noted to be performed by male Hindu's as well (see picture). It is stated in the Veda's that Brahmin's male and female, adhere to all Samskara's as they are considered the highest class of the 4 varna's, said to occupy the first position among the four varnas of Hinduism.

Karnavedha not only applies to females but to males as well. Due to modern western influences Karnavedha has become an uncommon ritual overtime amongst males. Karnavedha should still be performed just as Upanayanam (thread ceremony - another major samskara ) or any other Samskara as each holds equivalent spiritual value.
Karnavedha is a Vedic rite of passage. Common between male and females, it is intended to open the inner ears of the child for receiving sacred sounds. This rite has deep mystical and symbolic significance. It is believed that merely hearing sacred sounds has merit in that it cleanses sin and nurtures the spirit.

As years passed, the "Karnavedha" became religious attire so its recital became obligatory and not doing it is regarded as sin in some places. According to a mediaeval writer, "All the accumulated merits disappear at the sight of a Brahmana through whose ear holes do not pass the rays of the sun. No gift should be given to him in the Sraddha ceremonies. If one gives, he becomes an `asura` or demon."

One should not think that due to modern lifestyle or appearance that karnavedha should not be performed for males. You cannot accept another Samskara and deny another due to this. Preventing a child or person from performing anyone of the 16 Samskara's even not knowing, can cause great spiritual disruption and negativity.

Education

Vidyarambha

When the mind of the child was prepared to receive education, the Vidyãrambha Samskãra was performed to mark it’s beginning, and alphabets were taught. The Samskãra is variously named, it is called Vidyãrambha, Aksharãrambha, Aksharasvĭkarana and Aksharalĕkhana by different writers. As it’s very name suggests, it was more cultural than natural. It originated at a very high stage of civilization, when alphabets were evolved and utilized for writing purposes
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This Samskãra originated earlier than it’s mention in the Smritis. This late recognition of “ the learning of alphabets” as a Samskãra was, probably, due to the fact that for a very long time this Samskãra was performed with the Chowla or tonsure ceremony. This supposition is supported by the hindu epics. According to which the education of a price began at the time of the Chowla Samskãra. It is evidenced by the Uttara Ramayana also. Where the sage Vãlmiki started the education of Lava-Kuša after their tonsure ceremonies and they had learnt many sciences before they commenced their Vedic studies after the Upanayana. There was one more factor which facilitated the performance of the Vidyãrambha with the Chudãkarana. The later was performed between the fourth and the seventh year of the child. This was the proper time for commencing the primary education also. So both the Samskãrãs were combined and performed together. The number tufts of hair to be kept at the time of the tonsure ceremony was determined by the number of celebrated sages ( pravarãs) in the family. This was a convenient time suggestion that the primary education of the child should commence at the time when it’s tonsure ceremony was performed.
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The Vidyãrambha Samskãra was performed in the fifth year of the child according to Višwãmitra. In the opinion of an anonymous Smriti writer quoted in the Shodaša Samskãra Vidhi, it could be performed even in the seventh year. But, if owing to some unavoidable circumstances it was postponed, it must be performed some times before the Upanayana ceremony. The wise should be beginning the learning of alphabets before the second birth. The proper time of performance was from the month of Mãrgašira to Jyesht ( Uttarãyana ). The months from Ãshãdha to Kãrtika, when lord Vishnu was supposed to be sleeping, were prohibited for this Samskãra. Here thing is remarkable. During the Sutras and the pre-Sutras, the educational session began particularly during the rainy season. But according to the above authority this very season was avoided.

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Upanayana

In the life of a Hindu boy of belonging to Brãhmanas, Kshatriyãs, and Vysyãs, Upanayana marks the beginning of Brahmacharya Úrama which is set apart for the study of Vĕdãs and this stage is said to be the second birth for him. Mere wearing of a sacred thread initiated on the Upanayana day does not make him a real Brahmachãrin. It is rather the study of Vĕdãs, learning and chanting Vĕdic Mantrãs including Gãyatri and Sandhyãvandana which will qualify him to be a true Brahmachãrin In modern education, there is no place for Hindu Scriptures and very few study Vedas after Upanayana. The least that is expected to be done after this ceremony is to recite the Gãyatri Mantra and do Sandhyãvandana. In the present day no attempt is made by the parents or the religious preceptors to educate the youngsters on the importance of this ceremony and its spiritual values. The ceremonies are done in a routine manner and the wards take this sacred religious ritual with least seriousness.
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The best explanation and thoughts on Upanayana are available in the book on Hindu Dharma published by the Bhãratĭya Vidyã Bhavan which contains the English translations of lectures given by the Mahã Swãmi of Kanchi Kãmakŏti peetam. Upanayana means to take or lead the child to a Guru. Upanayana is initiation into the Brahmacharyãšrama and is the Poorvãngam of student bachelor-hood. For students of Krišna-Yajurvĕda there are four “Vratãs” between Pũrvãnga called Upanayana and Uttarãnga called Samãvartana These are Prãjãpatya,Soumya, Ãgnĕya and Vĕdavrata Other Vĕdãs has its own Vratãs When we perform Upãkarma we must start learning a new part of Vĕdãs. Later at the time of Utsarjana it must be discontinued and the study of Vĕdãnga taken up. The Vĕdãs must be studied during the six months of Šrãvaņa to Tišhya (Pushya) The next six months must be devoted to Vĕdãngãs.
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To master the Mantrãs, the student must strictly observe the rules pertaining to Brahmacharya and to the particular part of the Vĕdãs that is being studied. The importance of the Upanayana ceremony lies in this: it makes a person fit to receive instruction in the Vĕdãs and spread their divine power through out the world. Parents must realize this fact and perform their son’s Upanayana at the right time.
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The Upanayana Samskãra must not be postponed on any pretext whatsoever. Some wrong beliefs which have no sastric validity are: 1. The Upanayana of a son must not be performed if he has an elder sister yet to be married. 2. Three Brahmachãris must not stay together in a family at the same time. These customs have originated as a matter of convenience or for some sentimental reasons. There is no valid excuse for failure to perform the Upanayana at the right time.
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A Brãhmaņa child’s Upanayana must be performed when he is eight years old from conception, that is when he is seven years and two months old from birth. A Kshatriya’s is to be performed at the age of twelve. According to Šastrãs, the lower limit for a Brahmaņa youngster is eight years and the upper limit sixteen which means a grace of eight years.”
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Uŧarãyaņa is the right period to perform Upanayana Uŧarãyana and Vasanta Ŗutu (chitra and vaiskha ) is particularly auspicious. The month of Mãgha (mid-Feb to mid March) is specially favoured. Unlike marriages, Upanayana should never be performed in Dakshinãyana.
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It is the duty of parents to make sure that, after they are invested with the sacred thread, their sons chant the Gãyatri every day without fail along with Sandhyãvandana If Gãyathri Mantra is learnt in childhood itself it would be retained like a nail driven into a tender tree. Gãyathri imparts a great measure of mental strength, luster and health. It will increase the childs power of concentration, sharpen his intelligence, make him physically strong. Gãyathri japa is essential to all rites performed according to the Šastrãs. Gãyathri contains in itself the spirit and energy of all the Vĕdic Mantrãs. Indeed it imparts power to other Mantrãs. Gãyathri is the hypnotic means of liberating ourselves from worldly existence as well as controlling desires by acting as a protective shield and to realizing the goal of our birth.
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Important steps of Upanayana
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The novice undergoing Upanayana is called Vaŧu. The prescribe age-limit for the Vaŧu is between 7 and 12 years. it is best to perform Upanayanam in the spring season around February – April. 
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On the day prior to Upanayana, the parents of Vaŧu should perform the worship of Ganeša Pũja. On the day of the Upanayana the Vaŧu and his mother are to eat from the same leaf – plat. (Its avoided in the šrŏtriyas house. instead of mother sister has to sit here). Its for the last time, that they can eat like this. It is signifies the end of the childhood days of the Vaŧu and a life of unbridled conduct. Hereafter he cannot act and behave as he likes, but should subject himself to socio-religious norms conduct. 
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Then, he has get his head to shaven, leaving a Sikhã (a tuft of hair) at the appropriate place, take bath and wear a new set of dress comprising Koupĭna (loin-cloth), Dhothi and Uttariyam (Upper cloth). A gridle made of Munja grass also should be worn round the waist. It is this that is technically called Mounjibandhana. This indicates the beginning of a life of Brahmacharya or self-control, of which celibacy is the most important aspect.  
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Next comes the wearing of the Yajńŏpavĭta or the sacred thread. The Ãchãrya (chief priest) makes the Vaŧu wear it with appropriate Mantrãs so that it hangs from the left shoulder to right loin.
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This sacred thread comprises three strands of strings and the knot resembles a cow in the sitting posture. At the time of the Upanayana a small piese of Krishņãjina (skin of a black antelope) is also tied to this sacred thread.
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In the ancient days people used to wear the skin of a black antelope or an upper cloth during Yajńyãs or the sacrifices. The Yajńŏpavĭta is a remnant of that practice. When the Vaŧu wears it, he should think, ‘From today my life is like a Yajńya or sacrifice. I will dedicate it to the welfare and service of the society!’ The three strands stand for the three Vĕdãs thereby reminding him that he has to study them and incorporate their message in his life. They may also represent purity and control of body, speech and mind, which again should be dedicated to the service of the society.
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The next step is holding the Danda or the staff made of Palãsa wood (Butea Frondoza). Actually the Vaŧu is expected to keep it throughout his student-life as an inseparable companion. It stands for Dama or control of the sense-organs at the psychological level. In his day-to-day life at the Gurukula, it helps him to take care of the cows of the household and also comes in handy in times of dangers as a weapon for self-protection.  .
After the Vaŧu circumambulates the sacred fire and offers sacrificial fuel into it, the Ãchãrya administers him certain vows. They are: performing Ãchamana (ceremonial sipping of water with certain Mantrãs) before any religious rite, control of speech, avoiding sleep during the day and offering fuel sticks into the sacred fire and so on.
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Then somes ‘Sãvitri Upadĕsa’, the heart of whole sacrament. It means imparting the Gãyatrimantra . ‘Sãvitri’ or ‘Savita’ means god the creator. He is identified with the sun. he is the supreme lord residing in the heat of the sun. Hence the real name of the Mantra is ‘Sãvitrimantra.’ Since it was revealed to the sage Viswãmitra, for the first time in the Vedic Mantra known as the Gãyatri, the Mantra itself has been identified with it and has popularly come to be known as the Gãyatrimantra.’ The Ãcharya has to teach it to the Vaŧu, little, with proper intonation until he picks it up completely.  Next comes the offering of the fuel sticks into the duly consecrated fire (the has already been prepared by the Ãcharya) with proper Mantrãs signifying prayers for long life, brilliance, intellectual acumen, general competence, name and fame as also (in course of time) good offspring.
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Last comes the begging of food by the Vaŧu from his own mother and other elderly ladies of the family. Since he has to beg his food as long as he lives in the Gurukula, this ritual begging is a trail run as it were, for it. The food got by begging is to be offered to the Ãchãrya first and consume only that given to him as his share.  .
Daily important
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Sandhyãvandanam must be done every day three times. Not doing, unable to do and neglecting there will not be consequence of Upanayanam. Who will perform Sandhyãvandana along with Gãyatri japa they will be a real “Dwija”.

s that is humiliating. One should then be willing to accept the religious ordinances prescribed according to one's vo Praishartha

Praishartha (or Vedarambha) is the learning of Vedas and Upanishads in ‘Gurukulam’ or ‘Pāthaśāla’. In the beginning of each academic period there is a ceremony called Upakarmam and at the end of each academic period there is another ceremony called Upasarjanam. ( Mn.2.71).cation. It must be noted that if a Brahmin enjoys bodily comforts in the same manner as a Ksatriya or a Vaisya, his mantras will cease to be efficacious. If a labourer keeps fast like a Brahmin he will not be a" Keshanta  & Ritusuddhi b

Keshanta (IAST: Keśānta) (literally, getting rid of hairs) is the first shave. It is ceremoniously performed for a boy at his age of 16. (Citation: Mn.2.65)

Keshanta (Sanskrit:   , Keśānta) (literally, cutting the hair) is the thirteenth of the sixteen samskāras (sacraments) practiced by the Hindus. This samskāra is connected with the first shaving of a student's beard when his age is about 16 years. The procedure of this samskāra is almost the same as that of the Chudakarana. This samskāra was also known as the Godana (gifting a cow) or the Godanakarman (rite of gifting a cow), as the student offered a cow to the teacher at the end of the ceremony.

 According to the Manusmriti (II.65), this samskāra should be performed for a Brahmin in the sixteenth year (from conception), for a Kshatriya in the twenty-second year and for a Vaisya in the twenty-fourth year.

 Ritusuddhi is a ceremony associated with a girl’s first menstruation.

Samavartana

Samavartana (IAST: Samāvartana) (literaly, graduation) is the ceremony associated with the end of formal education of Vedas in ‘Gurukula’ or ‘Pāṭhaśāla’. This ceremony marks the end of student hood. This also marks the end of Brahmacharyaasrama of life. (Citation: Mn.3.4)
 

The Samavartana (Sanskrit:   Samāvartana), also known as Snāna, is a Hindu sacramental ritual (Saṃskāra) that was performed at the close of the Brahmacharya period and marked the end termination of the student life.

Marriage

Vivaha (Hindu Marriage)

Vivaha (IAST: Vivāha) (Marriage) (Citation: Mn.3.4). Nishekam is the ritual associated with first sexual intercourse. It is performed in the night of 4th day after marriage.

Vivāha is the Sanskrit term for marriage. In Hinduism, it is viewed as one of the saṁskāras (sacraments) and not a contract. Hindu families are patrilocal.
Contents
• 1 Institution of marriage
• 2 Type of marriage
• 3 vaak daanam
• 4 kanyaa daanam
• 5 vara prekshanam
o 5.1 Madhuparka Ceremony
o 5.2 Presentation of a ceremonial cow
• 6 mangala snaanam and the wearing of the wedding clothes by the bride
• 7 maangalya dhaaranam
• 8 paani grahanam
• 9 sapta padi
• 10 pradhaana homam
• 11 stepping on the grinding stone
• 12 laaja homam
• 13 griha pravesam
• 14 praavisya homam
• 15 The giving away of the bride (Kanya Daan)
• 16 The Nuptial Homa (Vivah-homa)
• 17 Acceptance of Hand (Pani-Grahanam)
• 18 Solemn vows (Pratigna-Karanam)
• 19 Ascending the slab / Stepping on the stone
• 20 The fried-rice offerings (Laja-Homah)
• 21 Circumambulation of the sacred fire (Parikrama, Pradakshina, or Mangal fera)
• 22 Seven Steps (Saptapadi)
• 23 Sprinkling of water (Abhishek)
• 24 Meditating on the sun (Soorya Darshanam dhyaanam va)
• 25 Touching the Heart (Hriday sparsh)
• 26 Meditating upon the Pole Star and the Arundhati Star (Dhruva dhyaanam darshanam va)
• 27 Partaking of food (Anna praashanam)
• 28 Benediction (Aashirvadah)
• 29 Vivaha as a sacrament (sanskara)

Institution of marriage
According to Hinduism, marriage is a union between a male and a female with a commitment so that they can pursue Dharma, Artha (possessions) and Kama (physical desires) together. It joins two families. It is at once a gateway to earthly life of pleasure, progress, prosperity and joy as it is also an altar of elevation to a level of spiritual experience. Society recognizes and controls it as it results in the procreation and nurture of future generation and thereby influences the social and cultural growth of society. According to Manusmriti, or laws of Manu, there are eight different types of Hindu marriages. Not all eight have religious sanction. The last four were not religiously defined and were condemned. These are: Brahma Marriage, Daiva Marriage, Arsha Marriage, Prajapatya Marriage, Gandharva Marriage, Asura Marriage, Rakshasa Marriage, Paishacha Marriage.

Type of marriage
Eight kinds of marriage are enumerated in Manu Smrti III.20-34, these are[1]:
1. Brahma Vivah: In Brahma marriage once the boy completes his Brahmacharya Ashram (student hood), he is eligible to get married. His parents then approach the parents or guardian of a girl belonging to a good family and same Varna and ask them for the hand of their daughter for their son. The father of the girl also carefully chooses the groom who is well versed in Vedas and of a noble character. This is how a Brahma marriage was arranged. There was no dowry system at that time; a girl came with two garments and a few ornaments only. According to Dharmashastras, "Brahma Vivah" is the best marriage among all.

2. Daiva Vivah: If the girl is groomed with ornaments and married to a priest during a sacrifice, it is called Daiva Vivah. In this type of marriage the girl's family wait for a reasonable period for a suitable man for their daughter but when nobody turns up they go looking for a groom in such places where a sacrifice is being conducted. According to the Dharmashastra, Daiva marriage is considered inferior to Brahma marriage because it is considered degrading for the womanhood to look for groom.

3. Arsha Vivah: In this type of marriage the bridegroom gives a cow and a pair of bull to the guardian of girl. Marriages of this type used to happen because the parents of the bride couldn't afford the expense of their daughter's marriage at the right time according to the brahma rite. So the girl is married off to an old sage. The cows, which were taken in exchange of the bride shows that even the groom does not have any remarkable qualities. According to sastras noble marriages had no monetary or business transactions so this kind of marriages were not considered noble.

4. Prajapatya Vivah: In this type of marriage, the bride's father goes in search for a groom for his daughter. The protection of the bride or daughter is handed over by the father to the bridegroom during the Panigrahan ceremony or the acceptance of the bride's hands. The actual wedding ceremony takes place after Panigrahan.

5. Gandharva Vivah: However when a man and a woman marry with each others consent but may not have the consent of their family then this wedding is called Gandharva Vivah or 'love marriage'.

6. Asura Vivah: In the Asura type of marriage the groom is not at all suitable for the bride . In no way he is a match for the girl but the bridegroom willingly gives as much wealth as he can afford to the bride's parents and relatives. So the system of marriage is more like buying a product. In Arsha type cows are given in exchange for the bride but there is no compulsion like the Asura type. Even the groom is also not so rich and powerful like his counterpart in Asura type.

7. Rakshasa Vivah: If a bride is taken by force and then persuades her to marry. This is not considered as the right kind of marriage as you are forcing somebody to marry.

8. Paishacha Vivah: In this type the girl's wish is not considered whether she wants to marry or not instead she was force to marry and even the bride's family is also not given anything in cash or kind. This kind of marriage was later prohibited. It is considered as the most inferior type of marriage.

vaak daanam
This step is a part of Kanya Varanam, where the groom-to-be (brahmachari) sends two elders on his behalf to the father of a girl whom he wishes to marry. The elders convey the message of the brahmachari and ask for the daughter's hand. The two mantras in the form of brahmachari's appeal to intercede on his behalf come from Rg 10.32.1 ("pra sugmantha...") and 10.85.23. The first mantra begs the elders to proceed and return quickly with success back from their mission on his behalf. The second mantram ("anruksharaa Rjava:...") asks for the gods' blessings for the elders' safe journey to the house of the father of the would-be-bride. The mantra prays to Aryama and Bhaga for a marriage full of harmony. The father accedes to the request of the elders and the resulting agreement for betrothal is known as vaak daanam.

kanyaa daanam
Here, the brahmachari meets his prospective father-in-law. As soon as the bridegroom’s party arrives, they are warmly welcomed by the bride's parents, relatives and friends. At the entrance of the hall, the threshold ceremony is performed. The officiating priest chants a few mantras of blessings and welcome. The threshold ceremony requires the bride’s mother to receive and bless the groom with rice, red turmeric powder (kumkum) etc., by applying tilak (red dot and uncooked rice) on the groom’s forehead. She sprinkles rice and red turmeric powder on the groom, and then blesses him with the palms of both hands - stretching them close to the groom’s head. Now the priest and the bride’s parents lead the bridegroom and his parents to the stage where they are given appropriate seats. All the other guests take their seats in the hall to witness the marriage ceremony.
To the accompaniment of ceremonial mantras by the officiating priest the bride’s parents welcome the groom by invoking God’s blessings and then offering the bridegroom a nutritious drink called Madhuparka. This is called the Madhuparka Ceremony, the origin of which dates back thousands of years when Rishis and sages of India used it as a way of welcoming guests.

vara prekshanam
In this ritual, the bridegroom and the bride look at each other formally for the first time. The bridegroom worries about any doshas (defects) that the bride might have and prays to the gods Varuna, Brihaspati, Indra and Surya to remove every defect and to make her fit for harmonious and long marriage life blessed with progeny and happiness (mantra: Rg 10.85.44). The bride groom recites the mantra and wipes the eyebrows of the bride with a blade of darbha grass, as if he is chasing away all defects. The darbha grass is thrown behind the bride at the conclusion of this ceremonyThe Bridegroom shall stand facing the east. The Bride shall stand facing the north. The bride (offering the seat or Asana, shall address the bridegroom as follows:

The bride: AUM, The noble one may accept and take the seat.
The bridegroom: AUM, I am taking my seat. (ॐ प्रातिग्रहनामी)

The bride shall take her seat to the right of the bridegroom. The bridegroom performs the Achamana and Angasparsha with water.

All Hindu religious ceremonies begin with two observances, namely Achaman or sipping a small quantity of water and angasparsha or touching one’s limbs with one’s right hand middle two fingers with a little water. Achaman is purificatory and conducive to peaceful attitude of mind. Angasparsha is intended to pray for physical strength and alertness. Achaman and Angasparsha are performed with the aid of Mantras.

Madhuparka Ceremony
Holding with his left hand a cup of Madhuparka (composed of honey, curd and ghee or clarified butter), after removing the cover and looking at the Madhuparka,
The bridegroom says:
May the breeze be sweet as honey; may the streams flow full of honey and may the herbs and plants be laden with honey for us! May the nights be honey-sweet for us; may the mornings be honey-sweet for us and may the heavens be honey-sweet for us! May the plants be honey-sweet for us; may the sun be all honey for us and may the cows yield us honey-sweet milk!

"Honey-sweet", in this case, means pleasant, advantageous, and conducive to happiness. The bridegroom shall pour out the Madhuparka into three cups and then partake a little of it from each of the cups reciting the following Mantra:
The bridegroom: The honey is the sweetest and the best. May I have food as sweet and health-giving as this honey and may I be able to relish it!

Presentation of a ceremonial cow
The bride father symbolically offers to the bridegroom a cow as a present. In olden times sons-in-law received real cows as gifts, since that was the most precious asset with which a newly wedded couple could start life. This part of the tradition has been preserved by a symbolical presentation. At the conclusion of the first part of the wedding ceremony, it is customary to present gifts to the bride. The bridegroom presents the bride with gifts of clothing and jewellery thereby acknowledging his life-long duty to provide her with the necessities of life.

The father of the bride, offering to the bridegroom the present of a cow, a finger-ring or some other suitable article says:

The father of the bride: AUM, (Please) accept these presents.
The bridegroom: AUM, I accept (these presents).
mangala snaanam and the wearing of the wedding clothes by the bride
Five Veda mantras are recited to sanctify the bride in preparation for the subsequent stages of the marriage. This aspect of the marriage is known as mangala snanam. The sun god (Surya), water god (Varuna), and other gods are invoked to purify the bride in preparation for a harmonious married life. Next, the bride wears the marriage clothes to the accompaniment of additional Veda mantras. The bridegroom then ties a darbha rope around the waist of the bride and leads her to the place, where the sacred fire is located for conducting the rest of the marriage ceremony. The bride and the groom sit on a new mat in front of the fire. The groom recites three mantras which invoke Soma, Gandharva and Agni to confer strength, beauty, and youth on the bride.
maangalya dhaaranam
There is no Veda Mantram for tying the mangala sutram (auspicious thread) around the neck of the bride by the groom. The latter takes the mangala sutram in his hands and recites the following verse:

mAngalyam tantunAnena mama jIvanA hethunA |
kaNThe: badhnami subhage! sanjIva Sarada: Satam ||
This is a sacred thread. This is essential for my long life. I tie this around your neck, O maiden having many auspicious attributes! May you live happily for a hundred years (with me).

paani grahanam
After maangalya dhaaranam, the groom lowers his right palm and encloses it over the right hand of the bride. He covers all the five fingers of the right hand of the bride with his right palm through this act of paani grahanam. He recites mantras in praise of Bhaga, Aryama, Savita, Indra, Agni, Suryan, Vayu and Saraswati, while holding the bride's hand. He prays for long life, progeny, prosperity and harmony with the bride during their married life. The closed fingers of the right hand of the bride is said to represent her heart. The paani grahanam ritual symbolizes the bride surrendering her heart in the hands of the groom during the occasion of the marriage.

sapta padi
During this ritual, the groom walks with the bride to the right side of the sacred fire. All along, he holds his wife's right hand in his right hand in the way in which he held her hand during the paani grahanam ceremony. He stops, bends down and holds the right toe of his wife with his right hand and helps her take seven steps around the fire. At the beginning of each step, he recites a Veda mantra to invoke the blessings of Maha Vishnu. Through these seven mantras, he asks Maha Vishnu to follow in the footsteps of his wife and bless her with food, strength, piety, progeny, wealth, comfort and health. At the conclusion of the seven steps, he addresses his wife with a moving statement from the Veds summarized below: Dear Wife! By taking these seven steps, you have become my dearest friend. I pledge my unfailing loyalty to you. Let us stay together for the rest of our lives. Let us not separate from each other ever. Let us be of one mind in carrying out our responsibilities as householders (grihasthas). Let us love and cherish each other and enjoy nourishing food and good health. Let us discharge our prescribed Vedic duties to our elders, ancestors, rishis, creatures, and gods. Let our aspirations be united. I will be the Saaman and may you be the Rk (Saaman here refers to the music and Rk refers to the Vedic text that is being cast into music). Let me be the upper world and let you be the Bhumi or Mother Earth. I will be the Sukla or life force and may you be the bearer of that Sukla. Let me be the mind and let you be the speech. May you follow me to conceive children and gain worldly as well as spiritual wealth. May all auspiciousness come your way. This series of Veda mantras starting with "sakhaa saptapadhaa bhava ..." and ending with "pumse putraaya ..." are rich with meaning and imagery.

pradhaana homam
After sapta padi, the couple take their seat on the western side of the sacred fire and conduct pradhaana homam. During the conductance of this homam, the bride must place her right hand on her husband's body so that she gets the full benefit of the homam through symbolic participation. Sixteen mantras are recited to the accompaniment of pouring a spoon of clarified butter into the sacred fire at the end of recitation of each of the mantras. These mantras salute Soma, Gandharva, Agni, Indra, Vayu, the Aswini Devas, Savita, Brihaspati, Viswa Devas and Varuna for blessing the marriage and beseeches them to confer long wedded life, health, wealth, children and freedom from all kinds of worries. One prayer -- the sixth mantra -- has a sense of humor and provides deep insight into human psychology. The text of this mantra is: "daSaasyam putraan dehi, patim ekaadaSam kRti". Here, the groom asks Indra to bless the couple with ten children and requests that he be blessed to become the eleventh child of his bride in his old age.

stepping on the grinding stone
After pradhaana homam, the husband holds the right toe of his wife and lifts her leg and places it on a flat granite grinding stone known as "ammi" in Tamil. The ammi stands at the right side of the sacred fire. The husband recites a Veda mantra when he places the right foot of his wife on the ammi: May you stand on this firm stone. May you be rock-firm during your stay on this grinding stone. May you stand up to those who oppose you while you carry out your time-honored responsibilities as a wife sanctioned by the Vedas and tradition. May you develop tolerance to your enemies and put up a fair fight to defend your legitimate rights as the head of the household in a firm manner, equal to the steady strength of this grinding stone.

laaja homam
After ammi stepping, a ceremony of doing homam with parched rice is conducted. Here, the wife cups her hands and the brothers of the bride fill the cupped hands with parched rice. The husband adds a drop of ghee to the parched rice and recites five Veda mantras. At the end of each of the recitation , the parched rice is thrown into the sacred fire as havis (offering) to Agni. Through these mantras, the wife prays for long life for her husband and for a marriage filled with peace and harmony. At the end of the laaja homam, the husband unties the darbha belt around the waist of his wife with another mantra. The husband states through this mantra that he unites his wife and ties her now with the bonds of Varuna and invites her to be a full partner in his life to enjoy the blessings of wedded life.

griha pravesam
This ceremony relates to the journey of the wife to her husband's home. The husband carries the sacred fire (homa agni) in a earthern vessel during this journey home. There are many Veda mantras associated with this journey. These mantras pray to the appropriate Vedic gods to remove all obstacles that one can experience in a journey. The bride is requested to become the mistress of the house and is reminded of her important role among the relatives of her husband. After reaching her new home, she puts her right foot first in the house and recites the following Veda mantra:
I enter this house with a happy heart. May I give birth to children, who observe the path of righteousness (dharma)! May this house that I enter today be prosperous forever and never be deficient in food. May this house be populated by people of virtue and pious thoughts.

praavisya homam
After griha pravesam, a fire ritual known as praavisya homam is performed by the couple to the accompaniment of thirteen Veda mantras from the Rg Veda. Jayaadi homam is also part of the praavisya homam. This homam offers the salutation of the newly married couple to Agni Deva and asks for strength and nourishment to discharge the duties of a grihasthas for the next one hundred years. After that, the bride shifts her position from the right side of her husband to his left side. At that time, once again, she recites a Veda mantra invoking the gods for blessings of children and wealth to perform the duties of a householder. At the end of the above homam, a child is placed on the lap of the bride and she offers a fruit to the child, while reciting a prescribed Veda mantra. Yet another mantram asks the assembled guests to bless the bride and then retire to their own individual homes peacefully. During the first evening of the stay in her new home, the couple see the stars known as Dhruva (pole star) and Arundhati. The husband points out the pole star and prays for the strength and stability of the household through a Veda mantra. Next, the husband points out the Arundhati star to his wife and describes to her the story of Arundhati and her legendary chastity.

The rich and meaningful ceremony of the Hindu marriage (Kalyana Mahotsavam of the temples) is thus carried out in concert with sacred Veda Mantras. The bride and bridegroom should enunciate clearly the Veda mantras and reflect on their meanings during the different stages of the marriage ceremony. This way, they can be sure of a long, happy and prosperous married life and play their appropriate role in society to the fullest extent. Srinivasa Kalyanam is performed in the temples to remind us of these hoary Vedic traditions behind a Hindu marriage.
lokA: samastA: sukhino bhavantu sarva mangaLaani santu
The giving away of the bride (Kanya Daan)
Kanya means daughter or girl. Daan means giving away. This is an important part of the marriage ceremony in which the bride’s parents give her away to the groom by entrusting her to the bridegroom. The officiating priest chants appropriate verses in Sanskrit. The people in the audience (the public) are now notified that the parents have willingly expressed their wish and consent by requesting the groom to accept their daughter as his bride. As soon as the groom indicates his acceptance the bride’s parents place their daughter’s right hand into the bridegroom’s right hand. The parents now bestow their blessings on both the bride and the groom and pray to the Lord to shower His choicest blessings on them.

The father of the bride, placing her right hand on the right hand of the bridegroom, says:
The father of the bride: Be pleased to accept hand of my daughter (name of the bride) of the Gotra (here the surname of the family). The bridegroom: AUM, I do accept.
The bridegroom makes an Offering of the garment and the scarf to the bride to wear. The bridegroom wears the garments and the scarf offered by the parents of the bride.

Then facing each other The bride and the bridegroom speak as follows:
Ye learned people assembled at this sacred ceremony know it for certain that we two hereby accept each other as companions for life and agree to live together most cordially as husband and wife. May the hearts of us both be blended and beat in unison. May we love each other like the very breath of our lives. As the all-pervading God sustains the universe, so may we sustain each other. As a preceptor loves his disciple, so may we love each other steadfastly and faithfully. - RigVeda X.85.47
Addressing the bride, the bridegroom says:
Distant though we were, one from the other, we stand now united. May we be of one mind and spirit! Through the grace of God, may the eyes radiate benevolence. Be thou my shield. May thou have a cheerful heart and a smiling face. May thou be a true devotee of God and mother of heroes. May thou have at heart the welfare of all living beings! - Rig Veda X.85.44
 

The bride:
I pray that henceforth I may follow thy path. May my body be free from disease and defect and may I ever enjoy the bliss of your companionship!

The Nuptial Homa (Vivah-homa)
Vivah-homa is also called the "sacred fire ceremony". All solemn rites and ceremonies commence with the performance of Homa (sacred fire ceremony) among the followers of Vedic religion. The idea is to begin all auspicious undertakings in an atmosphere of purity and spirituality. This atmosphere is created by the burning of fragrant herbs and ghee and by the recitation of suitable Mantras.
The Achaman and Angasparsha are performed for the second time. The bride also participates.
The three Achaman mantras involve sipping of a little water three times.
The seven Angasparsha mantras involve touching water with the right hand middle two fingers apply the water to various limbs first to the right side and then the left side as follows:
1. Mouth
2. Nostrils
3. Eyes
4. Ears
5. Arms
6. Thighs
7. Sprinkling water all over the body.

Acceptance of Hand (Pani-Grahanam)
The bridegroom rising from his seat and facing the bride, shall raise her right hand with his left hand and then clasping it says:
I clasp thy hand and enter into the holy state of matrimony so that we may be blessed with prosperity and noble progeny. Mayst thou live with me happily throughout life! Through the grace of the all-mighty Lord, who is the Creator and Sustainer of the universe and in the presence of this august assemblage, thou art being given away in marriage so that we may together rightly perform our duties as householders. With all my strength and resources, I have clasped thy hand; and thus united, we shall together follow the path of virtue. Thou art my lawfully wedded wife and I am thy lawfully wedded husband. God, the protector and sustainer of all, has given thee to me. From today, it devolves upon me to protect and maintain thee. Blessed with children, mayst thou live happily with me as thy husband for the full span of human life (a hundred years). Following the divine law and the words of wisdom uttered by the sages, may we make a good couple and may God vouchsafe unto us a shining life of virtue and happiness. As God nourishes and sustains all creatures through His great forces like the sun, the moon, the earth, the air etc., so may He bless my wife with healthy and virtuous progeny and may you all assembled here bless her!

* I accept thee as my partner for life.
* I will not keep away even mentally anything from thee.
* I will share with thee all I enjoy.
* We will persevere in the path of virtue, surmounting all obstacles.

Solemn vows (Pratigna-Karanam)
The bridegroom taking the palm of the bride into his hand helps her to rise and then they both shall walk round the altar, the bride leading. Then facing the east take the solemn vows:
The bridegroom: <bloc
Ascending the slab / Stepping on the stone
This ceremony is referred to as Shilarohanam (Shila: stone ; Arohan: stepping upon). In it, the mother of the bride assists her to step onto a stone and counsels her to prepare herself for a new life. The stone signifies strength and trust. A married couple is likely to encounter ups and downs, joys and sorrows, prosperity and adversity, sickness and health. In spite of the difficulties facing them, they are enjoined to remain steadfast and true to each other.

The bride places her right foot on the slab (stone), assisted by her mother or her brother. The priest recites a Mantra from the Atharva Veda (AV II.13.4)
The fried-rice offerings (Laja-Homah)

Laja means puffed rice or barley like popcorn. The bride shall place the palms of her hands over those of the bridegroom and make three offerings (ahutis) of fried rice soaked in ghee (clarified butter).

The bride:
* I adore God, the unifier of hearts. Now that I am leaving my parents’ home for my husband’s, I pray that He may keep us perpetually united!
* With these offerings I pray for Long life for my husband and for the prosperity of all our relations!
* (Addressing her husband) In making these offerings for your prosperity I once again pray that God may bless this union of our hearts!
Circumambulation of the sacred fire (Parikrama, Pradakshina, or Mangal fera)
This is an auspicious and important part of the marriage ceremony. It consists in walking around the sacred fire (clockwise) four times. This aspect of the ceremony and the one that follows, namely Saptapadi (seven steps)- constitute the most important part, in as much as it legalises the marriage according to Hindu custom and tradition. These two aspects of the marriage ceremony establish an indissoluble matrimonial bond between the couple.
In the first three rounds the bridegroom leads the bride as they circle together around the sacred fire. In the fourth (last) round, the bride leads the bridegroom around the sacred fire.
In each round around the sacred fire, an appropriate mantra is recited which expresses noble sentiments in relation to their future matrimonial life. Each round culminates in both the bride and the bridegroom placing offerings or ahutis of fried rice in the sacred fire. The Hindu religion emphasises enjoyment of life as well as the discharging of family, social and national responsibilities.
During the first three rounds, God’s blessings and help are sought; loyalty to each other is emphasised and; a promise to keep in mind the well-being and care of the future children is made.
In the fourth (last) round (led by the bride) the bride promises that she will lead her life according to the tenets of the Hindu religion, namely Satya and Dharma or Truth and devotion to duty, and that she will always ensure that the bridegroom can rely on her to carry out her family, religious and household duties.
The bridegroom then places his hand on the bride’s head and states that henceforth she will be his wife and he will shield her against any danger or harm.
At the end of the four rounds they shall exchange seats, the bride taking her seat to the left of the bridegroom.

Seven Steps (Saptapadi)
Besides a religious meaning behind the seven steps, there is also a mathematical rationale on performing the 7 rounds circling the fire. A circle is 360 degrees, all the numbers between 1 and 9 divides 360 except the number 7. It becomes a non-terminating number, hence symbolizing the marriage as indivisible.
The ends of their garments (the bridegroom’s scarf and upper garment of the bride) are tied together by the priest (signifying marriage knot).Then both shall stand facing the north. The bridegroom shall place his right hand upon the right shoulder of the bride.
They shall take the first step in the north easterly direction.

In taking these seven steps, the right foot shall always lead and the left foot be brought forward in line with it. Uncooked grains of rice (about a small handful) are placed in a line at equal distance at seven places. The bride and the groom take seven steps together, stepping upon first mound of rice with the right foot as the priest recites a mantra. Then stepping upon the second mount of rice with the right foot as the priest recites a mantra. (All seven steps are done the same way).

* May the first step lead to food that is both nourishing and pure.
* May the second step lead to strength (at the physical, emotional, intellectual and spiritual levels).
* May the third step lead to prosperity.
* May the fourth step lead to all round happiness.
* May the fifth step lead to progeny (noble and virtuous children).
* May the sixth step lead to long life.
* May the seventh step lead to bondage (through harmony, understanding).

The bridegroom says:
Having completed the seven steps, be thou my life long companion. Mayst thou be my associate and helper in successful performance of the duties that now devolve upon me as a householder. May we be blessed with many children who may live the full duration of human life!

After the completion of the seven steps ceremony, the couple (with knots tied to each other) take their seats. The wife now takes her rightful place on the left side of her husband as the marriage is now religiously solemnized in its entirety. Now the couple are husband and wife. The husband garlands the wife and she in turn garlands her husband.

Sprinkling of water (Abhishek)
The priest (or a brother of the newly wedded wife) shall sprinkle water on the foreheads of the bride and the groom. The priest recites mantras from the Rig Veda (RV X.9.1/2/3) during the sprinkling of water.

Meditating on the sun (Soorya Darshanam dhyaanam va)
Looking at or mentally visualising the sun, to give them power to lead a creative, useful and meaningful life.
The bride and the bridegroom together pray:
O God, who art the illuminator of the sun, may we, through thy grace live for a hundred years, hear for a hundred years, and speak for a hundred years. And may we never be dependent upon anybody. May we likewise live even beyond a hundred years! -Rig Veda, VII. 66. 16)

Touching the Heart (Hriday sparsh)
Touching the heart of the bride, the bridegroom says:

May I have hearty co-operation from these in the performance of my duties. May thou be of one mind with me. May thou be consentient to my speech. May the Lord of creation unite thee to me!
The bride:

May I have hearty co-operation from these in the performance of my duties. May thou be of one mind with me. May thou be consentient to my speech. May the Lord of creation unite thee to me!
Meditating upon the Pole Star and the Arundhati Star (Dhruva dhyaanam darshanam va)

The Pole Star is stationary and fixed in its position, likewise the couple is expected to be steadfast and firm in fulfilling their vows and responsibilities.
The bride:
Just as the star Arundhati is attached to the star Vasishtha, so may I be ever firmly attached to my husband! Placing his hand upon the bride’s forehead
The bridegroom:
As the heavens are permanently stable, as the earth is permanently stable, as these mountains are permanently stable, and as the entire universe is permanent stable, so may my wife be permanently settled in our family! -Rig Veda X.173.4 (Addressing the bride): Thou are the Pole star; I see in thee stability and firmness. Mayst thou ever be steadfast in thy affection for me. The great God has united thee with me. Mayst thou live with me, blessed with children, for a hundred years!
Partaking of food (Anna praashanam)

In the last symbolic rite the couple make offerings of food with chantings of Vedic Havan Mantras (oblations of food in the Sacred fire). Having done that, the couple feed a morsel of food to each other from the residue of the offerings. This being the symbolic expression of mutual love and affection.

Benediction (Aashirvadah)
Placing his hand upon the forehead of the bride, the bridegroom says:
Ye men and women present here, behold this virtuous bride possessed of high attainments, and before ye disperse, give her your blessings! All the people present shall pronounce the following blessings upon the couple.
1. O Lord, may this couple be prosperous!
2. O Lord, may this couple live in perpetual happiness!
3. O Lord, may this couple be ever infused with love for each other. May this couple be blessed with children and grandchildren and live in the best of homes for the full period of their lives!
4. May you two live here together. May you never be parted. May you enjoy the full span of human life in the delightful company of your happy sons and grandsons!
Om Shantih, Shantih, Shantih.
The Hindu wedding ceremony may vary in minor details from region to region and different priests may adopt some variations.

Vivaha as a sacrament (sanskara)
Sacraments constitute an important part of Hindu religion. Sacraments in Hinduism are designed to build a solid foundation for righteous living. They are known as ‘Sanskaras’.Their purpose is to create and develop a religious and spiritual outlook in life. The Hindu religion has instituted sixteen different Sanskaras (sacraments) meant for different phases of life from conception to marriage to old age and death. The word sanskara in Sanskrit means ‘to cause indelible impressions on the mind and to develop every aspect of one’s personality.’ Therefore it is necessary to understand and appreciate their significance and to derive benefit from their performance. Of the sixteen sanskaras in Hinduism, the sacrament of marriage or Vivah Sanskara is the most important. Marriage influences the personality of man and woman as life partners, enabling them to take their rightful place in society.

Last (on Death)

Antyeshti

Antyeshti (IAST: Antyeṣṭi) (literally, last rites), sometimes referred to as Antim Sanskar, are the rituals associated with funeral.

Om Tat Sat

                                                        

(Continued...) 

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