Vedic Samskaras

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Sacraments – Samskaras

By Sri V.A.K. Ayer

http://www.hinduism.co.za/sacramen.htm#8.%20Chudakarma

There are sixteen main Sacraments (Samskaras).

These range from conception to funeral ceremonies.

 

1. Garbhadhan (Sacrament of Impregnation)

2. Punsavanam (second or third month of pregnancy)

3. Simantonnayana (between the fifth and eighth month

of pregnancy)

4. Jatakarma (At the time when the child is being born)

5. Namakarana (Naming the child)

6. Niskramana (Child is brought out of house.3rd and 4th month)

7. Annaprashana (The first feeding of cereal at six months)

8.Chudakarma (First time cutting of hair, 1st year or 3rd year)

9. Karnavedha (Piercing the ears in the third or fifth year)

10. Upanayana (Investiture of Sacred Thread) From 8th year

11. Samavartana (When studies are completed)

12. Vivaha Samskara (Marriage ceremony)

13. Grihasthashrama (Sacraments relating to house-holders.)

14. Vanprasthashrama (Renouncing the house-holder's life)

15. Sanyasashrama. (Leading the life of a monk)

16. Antyeshti (Funeral: last rites of the dead)

 

 

 

Objects

 

Samskaras (Sacraments) are rituals and sacrifices. By virtue of

their performances the life of the performer receives a higher

sanctity. Samskaras cover the entire life of a Hindu from the moment

he is conceived in the mother's womb till his death- inclusive of

his funeral ceremonies and thereafter, for the smooth passage of his

soul to another world.

 

Just as gold and diamonds that are dug out from the ore need

refining and polishing in order to shine in all their splendour, man

too needs these Samskaras or purificatory ceremonies in order to

shine in his best form physically, psychically and spiritually.

 

There are several objects of the Samskaras, as can be seen from the

Mantras and symbolism used in the ceremonies. These can be broadly

divided into two categories; to invoke beneficence from the kindly

gods and to keep away or remove hostile or evil powers that beset

human life at various stages.

 

Samskaras aim in the first instance at material gain to the

individual. During some ceremonies prayers are offered to gods for

health, wealth, children, intellect etc., which contribute to

domestic and social felicity. Samskaras mirror self-expression of

joys and sorrows, hopes and ambitions, which man exhibits in a

dignified way when he celebrates these functions with feasts,

presents, decoration, music and also in funeral ceremonies in an

appropriate mood.

 

Samskaras also create an awareness of the attainment of social

status and privileges for the individual. The boy who is given the

sacred thread acquires the right to study the Vedas; the married man

gains the title to perform the Dharmas mentioned in the Vedas.

 

Samskaras bring about cultural gains. The ancient lawgivers

underscored the introduction of higher religion and sanctity in the

lives of those who undergo Samskaras. Some impurity is inherently

attached to the pre-natal stage of birth and Manu and Yajnavalkya

see in the Samskara ceremonies, the removal of those impurities, so

that man's body is made fit to become a temple for God to reside.

Samskaras are moulders of character.

 

Sage Angiras poetically refers to the development of personality

that the Samskaras endow on its adherents: "Just as a picture is

painted with various colours, so the character of the individual is

formed by the proper performance of the Samskaras."

 

Sage Gautama said that Samskaras along with the eight Atma-gunas

take one to Brahman (Supreme Self) or Moksha.

 

In short, the whole gamut of Samskaras is designed to channel the

entire energies of man towards the creation of a perfect secular as

well as spiritual life in himself in a manner that is not only

ingenious but essentially practical, dignified and compulsory in the

interest of all-round human welfare.

 

To quote Max Muller, the emphasis placed upon these ceremonies by

the ancients disclose "the deep-rooted tendency in the heart of man

to bring the chief events of human life into contact with a higher

power, and to give to our joys and sufferings a deeper significance

and a religious sanctification.

 

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History and Sources

 

The earliest suggestion of Samskaras are found in the Rig-Veda.

Hymns now used in the rituals of marriage, conception and funeral

are to be found there, besides others that are generally recited

during all rituals.

 

In the Yajurv Veda we have references to the tonsure ceremony. This

is common to the Shrauta or Yaga ceremonies.

 

The Atharva Veda is a rich source of Mantras relating to several of

the Samskaras like marriage, funeral, initiation for Vedic studies

etc.

 

Coming down to the Brahmana period, Gopatha Brahmana contains

references to Upanayana or the thread-ceremony. The word

Brahmacharya is to be found in Sathapatha Brahmana.

 

Taittiriya Aranyaka contains Mantras for cremation.

 

Chandogya Upanishad relates how a Brahmacharin is admitted to the

Guru-Kula (boarding school).

 

Mention of Gayatri Mantra is made in Brahadaranyaka and other

Upanishads.

 

Taittiriya Upanishad contains the famous convocation address. This

Upanishad also contains Mantras used for begetting a learned son and

also relating to funeral ceremonies.

 

It is reasonable to conclude that Samskaras were developed,

amplified, codified and given an institutional bias in later years

with the development of civilisation, catering to the needs of the

time for giving stability to the community.

 

Sources

 

The rituals constituting the Brahmanas received systematic treatment

in what are called Kalpa-Sutras. These are exegetical texts of the

Vedas. The need for them arose because short manuals were required

by the priests as an aid for their daily performance. Among these

texts, those that deal with Vedic sacrifices are called Srauta-

Sutras and those that deal with domestic rituals are called Grihya-

Sutras which, though not valuable as pieces of literature, are yet

valuable as "Folk-lore" journals of ancient India. They portray an

accurate picture of the social lie, popular customs and usage of

ancient India.

 

Some important Grihya Sutras are listed below:

 

1.Apastamba 2. Aswalayana 3.Baudhayana 4.Bharadwaja 5.Gobhila

6.Hiranyakesia 7. Jaimineeya 8.Khadira 9.Manava 10.Paraskara

11.Sankhayana 12.Varaha Grihya Sutras.

 

There is another class of texts called Dharma Sutras that are an

extension of the Grihya Sutras. These texts deal mainly with secular

and religious laws relating to the Ashramas.

 

These are again supplemented by what are called Parisishtas or

addenda. The Commentaries of which 25 are known; Prayogas, of which

24 are known. There are also a dozen Karikas or specialised

treatises on individual Samskaras.

 

In addition to these are Apta-vakyas or the words of the saints and

the wise who observe and follow Sanatan Dharma (Vedic religion).They

have the sanctity of Smritis in cases of doubt.

 

These, then, are the real sources of information about the

Samskaras. It can easily be seen from the number of works on the

subject, how important the ancients considered the Samskaras.

 

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Index Alphabetical [index to Pages]

 

Sixteen Main Sacraments

 

Pre-Natal Samskaras

 

1. Garbhadhana

 

We can call it the conception ceremony. There are certain Do's and

Don'ts during the `Ritu' period of the woman, which are of great

psychological significance. The propitious day and time are fixed

astrologically for Garbhadhana and the ritual follows a set pattern.

The Mantras uttered in this Samskaras are essentially prayers

offered to God to help the bride conceive a good son. The Mantras

make use of occasional metaphors of joint action. They can be freely

translated thus:

 

"May we produce strong and long-lived sons as fire is produced by

friction; may he be well behaved. I am part of God and I shall

produce good sons to liberate my ancestors. May we beget shining,

wealthy children. May we donate liberally to the needy and attain

moksha. May God make you fit for conception. Let the evil spirit

flee from you. Let your child be free from defects like lameness,

deafness etc. Be you like the divine Kamadhenu etc."

 

Procreation is a compulsory duty enjoined on the Hindu to repay his

ancestral debt, except when either or both the partners are

functionally unfit.

 

2. Punsavanam

 

This ceremony is performed in the second, third and the fourth month

of pregnancy. The meaning and object of this ceremony is to "quicken

a male child" in the woman. The Punsavana is performed on a day of

male Nakshatra. During this ritual, a few drops of the juice of the

Banyan stem are put into the right nostril of the pregnant lady to

inhale it, with a prayer for the birth of a son or a worthy child.

According to Susruta, the great Ayurvedic writer, the juice of the

Banyan tree has all the properties of relieving trouble during

pregnancy.

 

Sanctified thread is tied to the left wrist of the lady by way of

protection. The mantras, freely rendered, pray: ""May God Isana

fulfil our wishes; Dhata bless the world with children and wealth.

May He bless this household too with children. May the immortals

live in this house. May Agni bless me with sons. May Indra bless me

with children. May I have handsome children."

 

[Note: The following explanations are from the writings of Swami

Dayananda Saraswati (The founder of The Arya Samaj). The translation

is by Acharya Vaidyanath Shastri].

 

Placing his hand on the womb of his pregnant wife the husband should

pronounce the following Mantra from the Yajurveda, the meaning of

which is given below:

 

"O soul in the womb! May you have the swiftness of nice-winged swift

bird, may there arise in your head the trio of action, contemplation

and learning. Gayatri be your eye. Brihat and Rathantara like your

sides. Rtgveda your soul, metres your limbs. The hymns of Yajuh are

your name. The Vamadevya is your body. The deeds worth doing and

shunning are your hind part. The yajnas are like your hooves, the

feet. You are a noble soul, the master of noble qualities. Acquire

knowledge and attain to happiness in life and beyond."

 

After this the pregnant lady should live in a disciplined way and

lead a life with proper (restricted) diet and confined movements.

She should eat a small quantity of the cocculus cordiclius (giloy)

Brahmi herb, and dry ginger (Soonth) with milk. She should avoid too

much sleep, avoid too much talking, avoid saltish food preparations,

avoid sour, pungent, bitter things and avoid purgatives like

Termunallia Chebula (Haritaki). She should avoid anger, aversion,

greed etc and should always keep her mind joyful and happy. She

should lead a life of good conduct.

 

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3. Simantonnayana

 

The third in the series of pre-natal Samskaras, this is performed

during the period between the fifth and the eighth months of

pregnancy. The specific materials used during this Samskara, that

are for the lady only, are, the quill of a porcupine, an ear of ripe

paddy and some Udumbara leaves. The deity invoked is Rika, the

presiding deity of the full-moon. Their implications are: that the

pregnancy should be fruitful; the child should be endowed with sharp

and penetrating intellect (like the sharp quill of the porcupine).

The child should be beautiful like the full-moon. The gist of the

Mantra is: "I beseech the goddess Raka. May she make this ceremony

blameless. May my son be endowed with sharp intellect."

 

Music, especially on the veena, is indicated to be played on this

occasion. This increases the mother's suckling power besides

conferring other psychological benefits. Ladies are asked to

sing: "Be a mother of heroic sons" thus creating a heroic

atmosphere. The mother fasts and keeps silent after the ceremony

till night time when the stars become visible. At the close of the

ceremony she touches a male calf, symbolising a son.

 

[Note: The following abridged explanations are from the writings of

Swami Dayananda Saraswati (The founder of The Arya Samaj). The

translation is by Acharya Vaidyanath Shastri].

 

"I, the husband, call my wife who is as beautiful as the full moon

in the night and is possessed of good words of praise for me, I call

her to participate in all the functions of the prayers. Let her, the

lady of good fortunes, listen to my words and understand them with

her spirit. May she perform the functions of progeny in such a good

way as she sews the clothes etc. with the needle that does not

pierce the fingers when sewing. May she give me a brave son.

Whatever is uttered herein is true. The oblation offered is meant

for Raka and it is not me."

 

"O full-moon like beautiful lady, and who is munificent nature, come

to me with heart full of joy, and with wealth of praiseworthy advice

regarding various physical and spiritual wealth. O lucky one, come

to me giving a thousand kinds of fortunes. Whatever is uttered

herein is true. The oblation offered is meant for Raka and it is not

for me."

 

"My husband who is potentially vigorous has established the embryo

of life in me, who is desirous of a son or vigorous child. May

husband be free from all evils and accompany me with noble son."

 

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Post-Natal Samskaras

 

4. Jatakarma

 

The persons concerned sprinkle water on the woman that is giving

birth to a child.

 

This is the authority from Paraskar Grihya Sutra and thus the same

has been written in the Ashvalayana, Gobhiliya and Shaunakiya Grihya

Sutra.

 

At the time when delivery is going to take place, the sprinkling of

water on the body of the pregnant woman should be done with the

Mantras from the Yajurveda and from other sources.

 

The ceremony proper should be performed (unless prevented by death

in close family circles) before the umbilical cord of the child is

severed. The father looks at the face of the newly born infant and

this at once redeems his debt to his ancestors. Thereafter he must

immediately bathe in cold water with his clothes on. Actually, he

must jump into a river or a lake so as to cause the splashing waters

to rise in the air as high as a palm tree. He is then enjoined to

perform dana, dharma etc. (charity and other good deeds) as the

merits earned by him at that time are of immense benefit.

 

The father then touches the tongue of the infant with a drop of

honey touched by a gold ring, uttering Mantras. This action endows

the child with Medha or intelligence. Susruta praises honey's

properties in this respect.

 

A name is also given to the child, in secret, lest his enemies

should practice black magic on the child with that name. Then the

father utters a prayer for long life in the ear of the infant. Other

Brahmins (priests) too bless the child with long life by breathing

the breath of life upon the infant. The father prays to Mother

Earth "May we live a hundred years." By another hymn that says: "Be

a stone; be an axe (unto enemies); be the imperishable gold." The

father prays that the child be endowed with strength, valour and

fame.

 

After severing the umbilical cord, the child is handed over to the

mother to suckle when the husband prays to the water-god to protect

the mother too.

 

[Note: The following abridged explanations (greatly abridged

extracts selected at random) are from the writings of Swami

Dayananda Saraswati (The founder of The Arya Samaj). The translation

is by Acharya Vaidyanath Shastri].

 

After offering oblations with Mantras the husband should sing

Vamadevaya-gana given at the end of Samanyaprakarana. There after

the father of the child should write AUM syllable on the tongue of

the child with the pre-prepared golden bar dipped in ghee (clarified

butter) and honey mixed properly. Doing so he should whisper

`VEDOASITI'(your confidential name is Veda) in the right ear of

the child and then, with the bar of the gold make the child lick a

little of the mixed ghee and honey with the following Mantras:

 

"O child, for you I give this ghee and honey has been produced by

God who is the producer of all the wealth of the world. May you be

preserved and be protected by learned men and your parents. May you

attain long life and live in this world for hundred autumns."

 

"I establish in you the idea of God who is the giver of life. I

establish in you, O child, the idea of God who is all beatitude. I

establish in you, O child, the idea of God who is the source of all

movements. I establish in you the idea of God who is the life of

all, all beatitude and the source of all movements."

 

"May we attain Divinity, who is the Master of all the assembled

masses of the world, who is wondrous and eternal, who is desired and

attainable by individual souls and also the wisdom of

discrimination."

 

After giving ghee and honey six times to the child to lick with

these above listed Mantras, rice and barley in a very meager

quantity should be cleaned and crushed and mixed with water. The

liquid thus prepared be strained through a piece of cloth and be

kept in a pot. The father of the child or a person concerned place a

drop of this liquid in the mouth of the child using the thumb and

the last finger taken together, pronouncing the following Mantra:

 

"This is ghee. This is grain or cereal. This is for life and this is

immortality or the nectar of eatables."

 

[Note: This is the opinion of only Gobhiliya Grihya-Sutra and not of

any other authorities]

 

Thereafter the father of the child should whisper in the right ear

of the child the following Mantras:

 

"O child, may God, the creator of all bless you with firm wisdom.

May Saraswati (the goddess of learning), the all knowing goddess

bless you with firm wisdom. May the sun and the moon, stationed in

space, be the source of firm wisdom for you."

 

"The fire is the source of life, it gains this power from the wood-

fuel. May you attain long life, O child, with that life giving fire."

 

"Soma, the moon is the source of life. Knowledge and wisdom is the

source of life. It gains this power with the Brahmanas, the knower

of the Vedas. The enlightened persons are the source of long life.

They gain this power through immortality. He seers (Rishis),

possessing penetrative genius, are the source of life. They gain

this power by austerity and discipline. The parents, grand-parents

etc. are the source of life. They gain this power from grains,

cereals and other foods. The Yajna is the source of life. It gains

this power through qualified ways of performance. The ocean is the

source of life. It gains this power from the rivers. With that life

of moon, with that life of knowledge and wisdom, with that life of

the learned persons, with that life of the seers, with that life of

parents and grand-parents, with that life of yajna, with that life

of ocean, O child, may you attain long life, knowledge and wisdom."

 

These Mantras should again be recites in the left ear of the child.

 

Thereafter, the father of the child, placing his hand very gently

upon the shoulders of the child, should recite more Mantras. Of

these one only is reproduced below:

 

"O child, may you become firm and strong like a rock. May you become

like an axe to destroy injustice, may you become as bright as gold

with knowledge and action. O child, you are my soul and spirit. May

you not be subjected to an immature death. May you live a hundred

autumns."

 

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Some interesting pre-natal directions

found in early texts on the subject

By V.A.K Ayer

 

A month before the expected date of delivery, a maternity room

(Sutika-griha) is selected on an auspicious day. The room should be

in the south-west corner of the house; the ground should be even.

The would-be mother enters the room a couple of days before the

expected date, after worshipping the elders, family deities and

accompanied by auspicious sounds like ringing of bells or music and

also accompanied by experienced and pleasant mothers.

 

They cheer and otherwise prepare the lady for safe delivery by means

of approved diet, ointments etc. The room is made comparatively

dark, because it is said, the sunlight will be too bright for the

new-born babe and for ensuring for it a black retina. When the time

arrives, the would be mother is made to lie on her back. Mantras are

chanted outside to ward off evil spirits. An elderly person at home

unties several knots of a rope suggesting the loosening of muscles

tying the child in the womb. The Turyanti leaves are placed near the

lady to ward off evil forces and also to expedite delivery. If the

delivery is difficult, the verse from the Atharva Veda meant for it,

is chanted. On safe delivery a small fire called Sutika-fire is

lighted in the room to purify and protect the child and its mother.

Mustard seeds and grains are thrown into the fire to counteract evil

forces and evil eyes.

 

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5. Namakarana Samskara (Naming the child)

 

This is a simple ceremony in which the child is given a name.

According to Asvalayana, the names of boys should have an even

number of syllables. A two-syllable name will bring material

prosperity and fame and a four syllable name will bring religious

fame.

 

The names of girls should have an odd number of syllables and end

in "I" or "aa". They should be easy to pronounce, pleasing to the

ear and auspicious. They should not suggest awkward suggestions. By

traditions, names are chosen after the Nakshatras of birth (letters

are allocated to the signs of the zodiac). Some people name their

children after the ancestors.

 

The practice of naming children after favourite deities began from

the Puranic times. The rise of the Bhakti (devotion) movement made

this practice generally popular. By naming children after gods, we

are deemed to gain several opportunities for uttering God's name

whenever we call the child.

 

The Namakarana Samskar is performed, normally on the tenth or

twelfth day after birth. If there are inconveniences then it is

taken to the end of the first year.

 

After preliminaries, the parents give the offerings to gods and feel

the breath of the child symbolising the awakening of its

consciousness and utters in its ear three times: "Your name is

…..". The Brahmins and elders are asked to follow, calling the

child by that name and blessing it.

 

[Note: The following abridged explanations are from the writings of

Swami Dayananda Saraswati (The founder of The Arya Samaj). The

translation is by Acharya Vaidyanath Shastri].

 

The parents, Acharya (teacher) etc. give name to the child. It is

written in the Gobhiliya 2/8/8-18 and the Shaunaka Grihya Sutra that

a meritoriously attractive and pleasant name should be given to the

child.

 

The name should be given to the child on the 11th day leaving 10

days from the day of birth of the child or on 101st day or on the

very day of the birth of the child in the beginning of the second

year.

 

On the day fixed for giving name to the child, the Yajaman (the

father of the child) and the priests of the yajna invite the guests

present and commence the ceremony.

 

After reciting prayers as prescribed in 8 Mantras from Samanya

Prakarana, Svastivachana, Shantikarana, and the complete procedure

of Samanya Prakarana, four oblations of Aghavarajyabhagahuti; four

Vyahriti oblations; eight oblations with eight Mantras beginning

with `Tvanno Agne' from the Samanya prakarana, should be offered.

 

Thereafter, the mother of the child, bathing the child with clean

water, dressing the child with nice clean clothes, coming near the

Yajnakunda (sacred fire), passing behind the father of the child,

stands on the right side of him (child's father) keeping the head

of the child in the north direction. She then places the child into

the hands of the child's father and she herself returns from the

back side of her husband (the child's father). She should take her

seat in the north side keeping her face in the east.

 

The father of the child, keeping the child's head in the north

direction and feet in south direction, should give the child to his

wife (the mother of the child). They then follow the procedure that

has been mainly prescribed for Namakarana Samskara. A Yajna is

performed. Filling the spoon with ghee, the Yajaman (father of the

child) should offer one oblation (into the sacred fire) pronouncing

this Mantra: "Om Prajapataye Swaha".

 

Thereafter, four oblations – one oblation with each of the Tithi,

Nakshatra, Tithi Devata and Nakshatra-Devta should be offered. These

Tithis and Nakshatras are the lunar dates and the stars under which

the birth of the child took place.

 

Thereafter, one oblation with the "Svishtakrit Mantra" from the

Samanya Prakarana and four Vyahriti oblations from Samanya

prakarana, and thus totaling five oblations in all should be offered.

 

Then the mother taking the child in her lap sits on a nice seat and

the father of the child feels the breaths being exhaled from the

nostrils of the child. He then utters a few mantras.

 

Forbidden or prohibited names

 

The following female names should be avoided.

 

Names after a constellation such as Rohini, Revati etc. should be

avoided.

 

Names of trees and plants such as Champa, Tulasi etc.

Names of rivers such as Ganga, Yamuna, Saraswati etc.

 

Names formed on the basis of lowering merit like Chandali

Names of mountains like Vindhyachal, Himalaya,

 

Names of birds like Kokila, Hansa etc

Names of snakes such as Sarpini, Nagin, etc

 

Names suggestive of menial servants or other orderlies like Dasi,

kinkakari etc.

Names that create an awe or fear like Bheema, Bhayankari, Chandika

etc

 

The above types of names are prohibited names for female children.

 

The scriptural authority for the above prohibitions is taken from

Manu Smriti 3/9. Which reads as follows:

 

"Let him not marry a maiden named after a constellation, a tree, or

a river, nor one bearing the name of a low caste, or of a mountain,

nor one named after a bird, a snake, or a slave, nor one whose name

inspires terror."

 

Distinguishing factors merit attention when giving names. For

example take the names –Dev or Jaydev. In the case of the child

possessing a promising tendency of becoming Brahmana, or the parents

desiring to make their child a Brahmana should give him the name

such as Devsharma. Similarly, in the case of Kshatriya, Vaisya and

Sudra, the names be respectively given to children as Devavarma,

Devgupta, and Devdas etc..

 

If the child is female, the name should be of one or three or five

letters like Shree, Hrihi, Yashoda, Sukhada, Saubhagyaprada etc.

 

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6. Niskraman Samskara

 

[Note: The following abridged explanations are from the writings of

Swami Dayananda Saraswati (The founder of The Arya Samaj). The

translation is by Acharya Vaidyanath Shastri].

 

The infant is taken out of the house into the climate of fresh air

and sunshine.

 

>From the Gobhil Grihyasutra 2.8.1:

 

"Chaturthemaasi Nishkramanika. Suryamudikshayati Tatchakshuriti.

 

Also

 

"Jananaadyastriteeyo jyoutsnastasya Triteeyaayaam."

 

The time of Niskramana. Two dates are mentioned.

 

The first date is the third lunar date of the third full-moon

fortnight from the birth date of the child.

 

The second date is the birth Tithi (date) of the child in the fourth

month from the date of birth.

 

The procedure:

 

In the morning, after sunrise, the infant is bathed and dressed. The

mother of the child brings the child in Yajnashala (place of Sacred

Fire Ceremony), approaching from the right side of her husband faces

her husband and gives the child into the hands of her husband,

keeping the head of the child in the north direction and the child'

s face and chest facing upwards. The mother then walks clockwise

from behind her husband and takes her seat on the left side of her

husband keeping her face eastward.

 

The same ceremony and the same Mantras are used as for Jatakarma

Samskaras.

 

Thereafter the father of the child gives the child to the mother,

keeping the child's head in the north direction and the feet in the

south direction. Keeping silence, the husband touches the head of

his wife. The child is then taken out in the sun with the following

Mantra from the Yajurveda. This Mantra is recited on behalf of the

infant child.

 

"Om Tatchakshurdevahitam Purustaatshukramuccharat. Pashyema Sharadah

Shatam Jeevema Sharadah Shatam Shrunuyaam Shradah Shatam Pra Bravaam

Sharadha Shatamadeenaahaa syaama Sharadah Shatam Bhooyashcha

Sharadah Shataat."

 

O Benefactor of devotees! I concentrate on Thy pure energy. Grant me

perfect health. May my eyes, ears, tongue and the other organs

function in a strong and healthy way for a hundred years. May I not

become helpless and dependent during this time. Grant me a hundred

years of joyous life free from disease.

 

After exposing the child to the sun and fresh air, the child is

brought back into the Yajnashala where people bless the child with

the following sentence:

 

"Tvam Jeeva Sharadah Shatam Vardhamaanah."

 

May you be endowed with health and strength and live a life of

hundred years.

 

Exposing the child to the moonlit night

 

In the night, the mother brings the child approaching the husband

from the right side, facing the husband gives the child to her

husband, keeping the child's head in the north direction. The

mother then walks clockwise walking behind her husband stands on his

left side facing the moon. With a little water in her right hand

palm a prayer is offered with the following Mantra.

 

"Om Yadadashchandramasi Krishnam Prithivyaa Hridayam Shritam

 

Tadaham VidvaaGvam Statpashyanmaaham Pautramagham Rudam."

 

The water in the hand is then sprinkled to the ground. The mother

then walks anticlockwise from behind her husband and facing him

takes the child. Then again walking clockwise from behind her

husband stands to the left of her husband keeping the child's head

in the north direction and feet in the south direction. This time

the father of the child takes a little water in his right hand palm

and recites the same Mantra.. Then he sprinkles the water to the

ground.

 

Thereafter both husband and wife, in a happy frame of mind, take the

child back into the house.

 

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7. Annaprashana Samskara

By V.A.K.Ayer

 

This is the ceremony for the first feeding of cooked rice. The

object of this ceremony is to pray to the gods with Vedic Mantras to

bless the child with good digestive powers, good thoughts and

talents. It is performed when the child is six months old which is

the weaning time. Susruta commends this weaning time as best for

both the mother and the child.

 

Offerings are made to the goddess of speech and vigour. Prayers are

offered so that the child's senses have their full gratification

and live a happy and contented life. The father feeds a little of

the sweet food anointed with gold to the child with Mantras that say

he feeds the child with food that may ensure a healthy life to the

child and prevent ill-health.

 

Apart from the efficacy or otherwise of this ceremony, its

observance creates in all concerned an awareness of the cumulative

needs of the child at that age in a scientific and tender manner.

Its systematic observance therefore ensures the results expected

especially when fortified by Mantras.

 

[Note: The following abridged explanations are from the writings of

Swami Dayananda Saraswati (The founder of The Arya Samaj). The

translation is by Acharya Vaidyanath Shastri].

 

The first feeding of cereal to the child.

When the child is six months old.

 

The authority for Annaprashana Samskar derives from Ashvalayans

Grihyasutra (1.16.1,4,5). Also the authority of Paraskar Grihya

Sutra.

 

The Annaprashana ceremony should be performed at the time when the

child gains strength to digest cereal and preparations made from

cereals. The first feeding of cereal commences with this ceremony.

He who desires his child to be brilliant and famous should feed

cooked rice mixed with ghee (clarified butter) or the rice mixed

with honey, curd and ghee . The samskar ceremony for the first

feeding commences with prayer, followed by Svastivachana,

Shanitkarana and complete Samanya Prakarana. It is indicated that

this ceremony should be performed (when the child is six months old)

on the day on which the child was born.

 

The rice should be prepared thus: Rice is washed, cleaned, cooked

nicely and ghee in proper quantity is mixed in the rice when it is

in the cooking process. When this rice has been cooked properly and

has become cold, then it should be placed in Homasthali or the tray

of Homa. From this Homashali the rice is then given in small

containers to the Yajman, to Purohita and Ritvij (Priests),

accompanied with chanting of Mantras.

 

The Yajmana (father of the child) then performs Agnyadhan and

Samidadhana. Offers four oblations of Aghavarajyabhagahuti and four

oblations of Vyahriti. Thereafter the oblation of the cooked rice

that was given to the Yajman and to the priests, should be offered

with one Mantras from the Rig Veda and one Mantra from the Yajur

Veda.

 

Thereafter the Yajmana mixes small quantity of curd, honey and ghee.

Adds this to the rice that remained after the oblations. This should

be fed to the child in minute quantity according to the desire of

the child with the following Mantra from the Yajurveda:

 

"Om Annapateannasya No Dehyanamivasya Shushminah/

 

Pra Pra Dataaram Taarisha Oorjvam No Dhehi Dwipade Chatushpade//

 

"O Lord of plenty (of food)! Vouchsafe us a share of food that

invigorates us, and brings no sickness. O Lord, thou art our leader.

Grant us nourishment (maintenance) both for bipeds and for

quadrupeds."

 

Thereafter the child is blessed by the mother and father of the

child and also by the priests, the elders and the guests. The child

is blessed with the sentence:

 

"Twam Annapatihi Annavo Vardhamano Bhooyaaha" meaning

 

"O child, May you be endowed by God's grace with Anna (grains or

food). May you grow in strength and may you live a long life."

 

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8. Chudakarma

First time cutting of hair, 1st year or 3rd year

By Sri V.A.K.Ayer

 

This ceremony of the first tonsure is to be performed in the third

year of the male child. . Also it initiates the maintenance of a

`Sikha' (tuft of hair on the head) as a religious necessity after

that age. According to Susruta, a tuft of hair on the head protects

a vital part on the head.

 

Susruta and Charaka confirm that removing the hair, excess nails

etc., contribute to strength, vigour, longevity, purity and beauty

of the individual.

 

An auspicious day is selected for the ceremony. A porcupine quill,

Darbha grass, and a dummy razor are the specific materials used by

the father for symbolically cutting the child's hair first. The

gist of the Mantra used in this particular ceremony is:

 

"May the child live long beyond a hundred years. May his eye sight

remain unimpaired. May he become prosperous and wealthy so that he

can feed (and cater to the needs of others) liberally. May his

digestion be perfect. Let him become a Varchasvi (prominent)."

 

[Note: The following abridged explanations are from the writings of

Swami Dayananda Saraswati (The founder of The Arya Samaj). The

translation is by Acharya Vaidyanath Shastri].

 

>From Ashvalayana Grihyasutra:

 

"Triteeye Varshe Chaulam. Uttaratoagne Vreervihiyavamaashatilaanaam

prithakpoorna Sharaavaani Nidadhaati."

 

>From Paraskara Grihyasutra:

"Samvatsavarikasya Choodaakaranam."

 

Gobhiliya Grihyasutra 2.8.10.6 is also of the same opinion.

 

This ceremony should be performed in the third year or in the 1st

year from the date of the child's birth. The dates for this

ceremony should be chosen during the northern solstice and during

the bright fortnight of the moon's phase.

 

The procedure:

 

A hairdresser (Barber) is invited to this ceremony.

 

Four earthenware pots are brought to the Yajnashala (place of sacred

fire Ceremony). They contain rice, barley, Mung and in the fourth

Sesumum (Til). These four pots are placed in the north side of the

Yajnavedi (Havan Kund).

 

A Havan Ceremony is performed.

 

Thereafter, addressing the hairdresser, the following Mantra from

the Atharvaveda is recited.

 

"Om Aayamagantsavita kshurenoshnena vaaya Udakenehi.

Aadityaa Rudraa Vasava Undantu Sa Chetasah Somasya Ragno Vapata

Prachetasah."

 

This barber, who is competent and swift has come with his razor (or

a pair of scissors). Using lukewarm water, may the learned man

(barber) known as Rudra and Vasu make the hair wet with utmost care

and (thereafter) cut the hair like the king of Soma (as the Soma

herbs are cut with care).

 

The father of the child mixes hot and cold water reciting the

following Mantra.

"Om Ushnena Vaaya Udakenehi."

Let the hot water be mixed with cold water.

 

Thereafter, applying to the hair a mixture of the lukewarm water and

a little butter or curd to moisten the hair of the child. The

following mantra is recited.

 

>From Atharvaveda:

"Om Aditihi Shashru Vapatvaapa Undantu Varchasaa

Chikitsu Prajapati Deerghaayutvaaya Chakshase."

 

Let this unbreakable razor (or scissors) cut the locks (hair on the

head), let the waters with their moistening (softening) power soften

the hair of the child, May the Lord of creatures (God) remove

disease from this child. May this child attain to long life. May

this child acquire knowledge.

 

>From Paraksara Grihyasutra:

"Om Savitra Prasoota Daivyaa Aapa

Undantu Te Tanu Deerghayutvaaya Varchase."

 

O Child! Let the mighty celestial waters produced by the sun drench

your head. May you attain a long life. May you acquire knowledge.

 

The father takes a comb in his hand and using the comb, gathers some

hair from the right side of the child's head. Taking three blades

of the Darbha (kusa) grass, while touching the hair with the grass

and slightly pressing the hair against the grass, the following

Mantra is recited.

 

>From Gobhiliya Grihyasutra, 219.14

"Om Oshadhe Traayasvainam."

Let the herb protect this child.

 

Then holding the razor in a hand the father recites the following

Mantra

 

>From Gobhiliya Grihyasutra, 219.13 -1.6.4

 

"Vishnorda Ashtroasi "

 

This instrument (razor) is the means in the performance of this

Yajna (Samskara) of Chudakarma.

 

>From the Yajurveda:

"Om Shivo Namaasi Svadhitiste Pitaa Namaste (Astu) Ma Ma Hrimsihi."

 

This instrument (razor) is for auspiciousness. It is made of steel

(metal) that is as strong as Vajra (a weapon). Let this razor be fit

for cutting the hair. Let it not cause any pain whatsoever.

 

>From The Yajurveda:

"Om Svadhite Mai Nam hrimsihi"

Let not this steel razor inflict any harm to this child.

 

>From Yajurveda:

 

"Om Nivarttayaam Yaayusheannaadyaaya Prananaaya Raayasposhaaya

Soooprajaastvaaya Suviryaaya."

 

O Child! I perform this tuft-ceremony so that you can attain to long

life, constructive power, strength and wealth, good progeny and

vigour.

 

The father of the child then holds the child's locks in a loop made

from the Kusa grass and applies the first cut with the following

Mantra.

>From the Atharvaveda: The meaning of the Mantra is:

 

"O priest and all the learned guests! This competent barber shaves

this child by the same razor (or scissors) that he uses to shave the

head of our glorious King and the heads of noble men (men of merit).

May this child be prosperous, wealthy and have good progeny."

 

All the hair cut by the razor or scissors, together with Kusa grass

and the leaves of Mimosa (Shami) should be placed in an earthenware

container. All lose hair pieces on the floor should be carefully

picked up and placed in this container.

 

(The detailed procedure entails the father cutting a little of the

hair first from the right side of the child's head. Appropriate

Mantras being recited. Then the same sequence is followed for the

left side of the head. The third time from the back of the head The

fourth time again the father cuts a little hair from the back of the

hair. )

 

Thereafter the father of the child blesses the child (with Mantra)

by placing his right hand on the head of the child.

 

Then with the following Mantra, the father gives the razor (and

scissors) to the barber.

>From Ashvalayana Grihyasutra, 1.17.15

 

"Om Yatkshurena Marchayata Supeshasaa Vaptaa Vapasi Keshaan Shundhi

Shiro Maasyayuhu Pra Moshihi."

 

O Barber! You are the cutter of the hair. Cut and shave the head of

the child with that swift soft razor. Do not decrease (cut or

shorten) the child's life.

 

The father then tells the barber to sharpen his razor on his

sharpening stone. The father then requests the barber to gently

drench the child's head with lukewarm water and that he should

shave attentively with smooth hand, avoiding any cut from the razor.

With these words he leads the barber to the north of the Yajna-

Kunda. He sits with the child facing eastward. The barber shaves the

child's head.

 

A little tuft of hair may be left on the head. It is considered more

proper to shave all the hair in the first year. A little tuft of

hair should be left on the head when Chudakarma Samskara is

performed in the third year.

 

The barber is given the four earthenware containers filled with

cereal grains together with clothes, money etc. The barber carries

the cut hair together with the Darbha grass, Shami leaves etc.to

some remote place e.g., river side or in the woods; there to bury

these in the ground. A member of the family or a friend can

accompany the barber.

 

The father then rubs a little butter or curd on the head of the

child. The child is then bathed. When the child is dressed, the

father sits with the child facing eastward and chants Mahadeva Gana.

The guests, before leaving, bless the child saying:

 

"Om Tvam Jeeva Sharadah Shatam Vardhamaanah."

 

O Child! May you live a hundred autumns growing in strength and

vigour.

 

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9. Karnavedha Piercing the ears in the third or fifth year

 

[Note: The following abridged explanations are from the writings of

Swami Dayananda Saraswati (The founder of The Arya Samaj). The

translation is by Acharya Vaidyanath Shastri].

 

>From Katyayana Griyhasutra 1.2

"Karnavedho Varshe Triteeye Panchame Vaa."

The piercing of the child's ear should be done in the third or the

fifth year (from the date of birth.)

 

An experienced physician who is a specialist and who has studied the

treatise of Charaka and of Sushruta is invited to this ceremony.

 

In the morning, after bathing and getting the child dressed with

clothes and ornaments, the mother brings the child to the

Yajnashala. A Havan ceremony (Sacred Fire Ceremony) is performed

with Mantras from the Samanya Prakarana.

 

The physician then should pierce the right ear first with the

following Mantra:

 

>From the Yajurveda: 25.21

"Om Bhadram Karnebhihi Srunuyaama Devaa Bhadram

Pashyemaakshabhiryajatraa Sthirairangai Stushtumam

Sastanoobhirvyashemahi Devahitam Yadaayuhu."

 

O sociable learned persons, may we with our ears listen to what is

good, and with our eyes see what is good. With limbs and bodies firm

may we, extolling God lead a life conducive to the good of the

sages. [Translation by Devi Chand, M.A.]

 

He physician should pierce the left ear with the following Mantra:

 

>From the Yajurveda 29.40.

"Vakshyanti Veda ganeeganti Karnam Priyam Sakhaayam Parishasvajaanaa

Yoshevaa Shing Kte Vitataadhi Dhanvatrjyaa eeyam samane paarayanti."

 

This bow string strained on the bow whispers like a woman, and

protects us in the combat, as a wife fain to speak, offering advice,

embraces her affectionate, praiseworthy husband.

 

The physician then inserts thin wire like objects in the freshly

pierced ears to prevent the holes from closing up. The physician

then applies healing ointments to the ears.

 

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10 A. Upanayana (and Vedarambha)

 

Sacred Thread and Commencing

the Study of the Vedas

 

Investiture of Sacred Thread (Janoi)

By V.A.K.Ayer

 

The thread giving ceremony is performed in the eighth, eleventh and

twelfth years of the male child calculated from the date of

conception, for the first three Varnas (Brahman eighth year,

Kshatriya eleventh year and Vaisya twelfth year) respectively.

Etymologically, the word Upanayana means taking the child to the

teacher or to Gayatri Mantra, according to some.

 

This ceremony gives the child a second birth (Dwija), as it were,

where the Guru (teacher) becomes his father and Gayatri becomes his

mother. The investiture with the Sacred thread entitles the child to

study the Vedas and participate in Vedic functions. In essence, the

child commences his journey on the road to spiritual life. This is

contrasted with a life of eating, sleeping and procreating, which

kinds of life animals also live. The Gurukula (Boarding school) type

of education seeks to mould the child for an ideal life.

 

Gayatri is the most powerful of the Mantras. Initiation into it is

described as `Brahmopadesa'. It leads to the realisation of

Brahman (the Supreme Reality). Along with this Mantra the Guru

imparts his Shakti (power) too to the child; hence the Guru and the

disciple are insulated by means of silken clothes at the time of the

initiation.

 

The materials used in this ceremony are full of mystical

significance. The Yajnopavita or the holy Thread consists of three

folds, symbolising the three Gunas – Sattwa, Rajas and Tamas. It

reminds one of the threefold debt one owes to one's manes

(ancestors), Rishis (Seers who realised spiritual wisdom), and gods.

The three threads also reminds one of the three letters of Pranava-

AUM – as also Brahma, Vishnu and Siva (Creator, Sustainer and

Destroyer).

 

While investing it, the Acharya (the principal teacher) asks for

strength, illumination and long life for the boy. The deerskin

attached to the thread signifies spiritual and intellectual pre-

eminence. The Kaupina or undercloth is the garment of immortality.

The girdle (Mekhala) shows that the three Vedas (Rigveda, Samaveda

and Yajurveda) encircle the boy. Mekhala is "the daughter of Faith

and sister of Rishis," protecting his purity and warding off evil.

 

The staff (stick) of palasa wood given to the boy to hold makes him

a guardian of the Vedas, and gives him long life, lustre and

holiness.

 

Before initiating the boy into the Gayatri Mantra, the Guru (the

spiritual father) pours water in the joined palms of the boy. This

is to symbolise purifying him before receiving the Mantra.

 

The boy is asked to see the Sun. He is asked to learn from the Sun

unswerving duty and discipline. The boy offers prayers to the Sun

for attainment of virtues.

 

By mounting a stone the boy is asked to develop firmness of resolve

and steadfastness in his duties and studies, and develop physical

strength and excellent health.

 

During the performance of the Samskara of Upanayana, certain Vratas

or vows are undertaken. These are the vows 1. To uphold vows 2.To

attain prominence in the world 3.To engage in creative activities

4.To perform charity 5.To please the gods 6.To please fellow-men

7.To protect subjects or dependants 8.To procreate when married 9.To

keep equipoise 10.To serve the elders etc.

 

The invocation of the three entities Pranava, Medha and Sraddha –

God, Intelligence and Faith – in this function is the coping stone

of the edifice of Brahmacharya or bachelorhood, whose daily chore is

regulated by good habits, collectively going by the name Ahnika

(Sandhya, Samidadhana Havan etc.). One cannot conceive of a more

thoughtful scheme of time-table calculated for the development of

character in the young.

 

[Note: The following abridged explanations are from the writings of

Swami Dayananda Saraswati (The founder of The Arya Samaj). The

translation is by Acharya Vaidyanath Shastri].

 

>From Ashvalayana Grihyasutra 1-19-1-6.

 

"Ashtame Varshe Brahmanamupanayet (1). Garbhaashtame va (2).

Ekaadashe Kshatriyam (3). Dvaadashe Vaishyam (4). Aashodashaad

Braahmanasyaanateetah Kaala (5). Shraadhhaavimshaatkshatriyasya,

Aachaturvishaaddvaisyasya, Ata urdhvam Patitasavitrikaa Bhvanti." (6)

 

The Brahman, the child of the Brahman, or the child promising to be

a Brahman, should be invested with the sacred Thread in the eighth

year from the date of birth or from the date of conception. The

Kshatriya, the child of Kshatriya, or the child promising to be

Kshatriya, should be invested with the Sacred Thread in the eleventh

year from the date of birth or from the date of conception. Vaisya,

the child of Vaisya or the child promising to be Vaisya, should be

invested with the Sacred Thread in the twelfth year from the date of

his birth or from the date of conception. Positively the children of

Brahmana, Kshatriya and Vaisya should respectively be invested with

the Sacred Thread before the years 16th, 22nd and 24th of their age.

If they are not invested with the Sacred Thread during these years,

then they are regarded or treated as having fallen from their duties.

 

Similar sayings are found in the Paraskara Grihyasutra etc.

 

>From Manusmriti

 

"The time for the Savitri (Gayatri) initiation of a Brahmana does

not pass until the completion of the sixteenth year (after

conception), of a Kshatriya until the completion of the twenty-

second year, and of a vaisya until the completion of the twenty-

fourth." 2.38.

 

"After those periods, men of these three castes who have not

received the sacrament at the proper time, become Vratyas

(outcastes), excluded from the Savitri initiation and despised by

the Aryans." 2.39.

 

"With such men, if they have not been purified according to the

rule, let no Brahmana ever, even in times of distress, form a

connection either through the Veda or by marriage." 2.40.

 

The time for the Yajnopavita Samskar.

 

>From Shatpath Brahmana, 2.13.5.

 

"Vasante Braahmanamupanayet. Grishne Raajanyam. Sharadi Vaishyam.

Sarvakaalameke."

 

The child of Brahmana in the spring season. The child of Kshatriya

in the summer season and the child of Vaisya in autumn be

respectively be invested with Sacred Thread. Or the investiture of

Sacred Thread can be performed in all seasons. (Morning time is the

best period for the performance of this ceremony.)

 

Limited Fasting

 

"Payovrato Braahmano Yavaagoovrato Raajanya Aamikshaavrato Vaishya."

 

For three days (or for at least one day) prior to the day of the

ceremony, the child should drink only milk (once a day or more than

once a day). The child of a Kshatriya should eat only barley gruel

(Yavaag), prepared from crushed barley, boiled in water with sugar

to taste. The child of Vaisya should complete his fast by eating

only Aamikshaa. This is sometimes called Shrikhanda or Sikhanda.

This is prepared from cottage cheese four parts, milk one part,

sugar to taste and saffron (Keshar). This preparation is strained

through a piece of cloth. The children of the three Varnas, as

describes above, should eat only those foods prescribed for them

respectively when they feel hungry and should not eat or drink any

thing else.

 

The procedure

 

The utensils to be used in the Yajna etc. should be collected and

appropriately sorted and cleansed a day before the ceremony. On the

day of the ceremony, everything that is needed for the Yajna as

mentioned in the Samanya Prakarana should be arranged by the Yajna

Kunda. The boy to be invested with the Sacred Thread should have his

head shaved, bathed and should dress appropriately. Either the

father of the child or the Acharya, having fed the child with

sweets, eatables etc. leads him to his seat to the west of the

Yajnavedi (Havan Kunda) , keeping his face eastward. The father of

the child and the priests of the Yajna as mentioned in the Samanya

Prakarana, should take their seats in the prescribed manner perform

Aachaman (sipping of water) and Angasparsha (touching various limbs

with water). (Om Amrito Pastaramasi Swaha etc. and Om Vangme Asyestu

etc.)

 

Thereafter, the Acharya conducting the ceremony should make the

child pronounce the following sentence from the child's own mouth.

 

"May I observe the discipline of celibacy and thus may I be a

celibate."

 

The Acharya then pronounces the following Mantra and gives to the

child a garment and a Upavastra to wear.

 

>From Paraskara Grihyasutra, 2.2.7.

 

"Om yenendraaya brihaspatirvaasah Paryadadhaadamritam.

 

Ten Tvaa Paridadhaamyaayushe Deerghaayutvaaya Balaaya Varchase."

 

O Child! I give this garment to you to wear for your long life,

strength and vigour. This is in accordance with the tradition

whereby the Acharya gives a strong and durable garment to his

disciple.

 

Thereafter the child holds the Sacred Thread in his hand and sits in

front of the Acharya. The Acharya invests the child with the Sacred

Thread with the following Mantra and places (makes the child wear)

the Sacred Thread on the left shoulder and slung across under the

right armpit.

 

"Yagnopavitam Param Pavitram Prajaapatayeryatsahajam Purastaat.

 

Aayushyamagr Yam Pratimuncha Shubhram Yajnopavitam Balamastu Tejah.

 

Yajnopaveetamasi Yagnasya Tvayajyapayaveetenopanaahayaami."

 

This Yajnopavita (Sacred Thread) is very sacrosanct. Prajapati

Himself has sanctioned this Sacred Thread. I invest you with this

white Yajnopavita (Sacred Thread). This is the main (most

important ) article for you. May it bring you strength and vigour.

 

This sacred Thread is really a Sacred Thread. I tie you with this

for the purpose of performing Yajna.

 

The Acharya then performs the Yajna (Havan) ceremony with the child

seated on the right side of the Acharya. Some of the oblations

(ahutis) are to be offered by the child.

 

Some of the Mantras used during this ceremony :

 

"Om Agne Vratapate Vratam Charishyami Tatte Prabraveemi Tatchhakeyam.

 

Tenrdhyaasimidamahamarnritaat SatyamUpaimi Svaaha. Idamagnaye Idanna

Mama.

 

Om Vayo Vratapate Svaaha. Idam Vaayave Idanna Mama.

 

Om Surya Vratapate Svaaha. Idam Suryaaya Idanna Mama.

 

Om Chandra Vratapate Svaaha. Idam Chandraaya Idanna Mama.

 

Om Vrataanaam Vratapate Svaaha. Idamindraaya Vratapataye Idanna

Mama."

 

O Self-refulgent God! Thou art the master of vows. I declare before

Thee, I shall observe the vows and disciplines of celibacy. May I be

enabled to observe this vow. May I prosper with this vow and attain

the highest truth. Whatever has been uttered herein is true. The

oblation offered is meant for Agni and it is not for me.

 

(Oblations are offered to all moving god Vayu, All effulgent Surya,

all blissful Chandra, the lord of all vows and laws Indra).

 

The Acharya then sits to the north of the Yajna Kunda keeping his

face eastward. The child sits in front of the Acharya keeping his

face westward. Looking at the child, the Acharya should recite the

following Mantra. The meaning of the Mantra :

 

O Self-refulgent God! We have received excellent cooperation from

this child. Kindly lead us to the company of good men and good

teachers. Together with this youth, may we follow the path of

knowledge with ease. May this child do whatever is auspicious for

him and for all.

 

Addressing the Acharya, the child says :

 

O Acharya! I have resolved to observe the disciplines of continence.

Kindly admit me and invest me with the Sacred Thread.

 

The Acharya says:

 

What is your name?

 

The child states his name.

 

The Acharya makes the child hold water in his right hand palm. The

Acharya recites Mantras.

 

The waters are the source of happiness. May the waters be helpful to

us in attaining grains and may they help us to retain good eye sight.

 

Let the pleasant essence of waters be useful to us, like the mothers

who, for the well-being of their children, give them their breasts

to suckle..

 

Let the waters enable us to grow cereals and herbaceous plants. Let

these be used for the welfare of our progeny.

 

The Acharya then takes water in his right hand palm and empties this

water in the right hand palm of the child, mixing the two waters.

This is done while the Acharya chants Mantra.

 

For our maintenance we accept whatever good food has been provided

by God, who is the mighty power and Creator of the world. We also

accept the strength and might of all-powerful God who maintains and

preserves the existence of all the objects of creation.

 

The Acharya, chanting Mantra, then makes the child empty the water

from his palm into a container.

 

O Child! I admit you in this life so that you can attain power and

prosperity bestowed by God, who is the Creator of the world. I hold

your hand in my own with the firmness and strength of the vital

breaths called Prana and Apana and with the firmness and strength of

Pushan, the all preserving vitality of the body.

 

The Acharya takes water in his right hand palm and empties it into

the child's right hand palm. Holding the child's hand the Acharya

chants Mantra.

 

O Child! Your hand has been grasped by Savitar, the mighty teacher

who is the preserver of all knowledge.

 

The child then empties the water from his palm into the container.

 

For the third time, the same procedure is followed, the Acharya

giving water into the palm of the child.

 

O Child! Again, the Self-refulgent God is your Acharya. (God is your

real teacher).

 

Thereafter, the Acharya takes the child outside and while standing

and facing the sun shows the sun to the child with chanting of

Mantras.

 

O Creator and Lord of the world! This child is the Brahmacharin

(student observing celibacy) of Thine. Please protect and preserve

him. May he perform his duties well.

 

The Acharya returns to the Yajna Mandap with the child; both seating

to the north of the Yajnakund. The child sits facing the Acharya.

The Acharya pronounces the following two Mantras.

 

"Om Yuvaa suvaasaahaa Pariveeta Aagaatsa oo Shreyan Bhavati

Jaayamanah"

 

This child (pronounce the name of the child), possessing strong

physique, dressed in nice garments, wearing the sacred Thread, and

who seated before me, has taken the second birth. May he

(successfully study) the Vedas and acquire respect."

 

"Om Suryaasyaavritamanvaavarttasva Asou."

 

O Child, You circumambulate yore Acharya who is the sun (source) of

knowledge. (As the sun is the source of life so the Acharya is the

source of knowledge.)

 

The child circumambulates the Acharya.

 

The Acharya then places his right hand upon the right shoulder of

the child, covering his hand with a piece of cloth. A Mantra is

chanted about the vital airs.

 

Then the Acharya touches the child's belly, heart, again the right

shoulder with various Mantras.

O Child, I appoint you (to study and) attain the knowledge of God

and follow God's commands.

 

The Acharya touches the child's left shoulder, breast, saying

Mantras.

 

Let the learned men of firm intentions and swift intellects,

attaining the highest feats of knowledge through their minds and

spirits, elevate this student to high status of genius and character.

 

O disciple! Make one (fine tune) your mind and heart with my mind

always, and becoming fully attentive grasp my words with affection

and understand the meaning of these words. May God, who is the

Master of Vedic speech, unite you with me in thought and action

according to your vow from this very day.

 

And the child replies in the affirmative.

 

Then the Acharya asks the student: "What is your name?"

 

The Student says : "Sir, my name is …………"

 

Acharya: "Whose Brahmachari are you?"

 

Student: "Yours, Sir."

 

The Acharya pronounces the following Mantra.

 

"Indrasya Brahmah Achaaryyasya, Agnihi

Achaaryastvaahamaachaaryastava Asou."

 

O Child! You are the Brahmachari of Almighty God. The Self-refulgent

God is your Acharya. I am your Acharya as God's representative.

 

Further Mantras:

 

O Child! You are the Brahmachari of Prajapati. You are the

Brahmachari of Prana, God who is the all pervading Soul. Prajapati

invests you with the Sacred Thread for your happiness. I also urge

you to follow the command of Prajapati.

 

O Child! I urge you to attain the knowledge of Prajapati who is the

Lord of all creatures. I urge you to attain the knowledge of the

might sun. I urge you to attain the knowledge of liquids and herbs,

of the earth and the heavenly regions, of all the physical and

spiritual forces. May you be successful in maintaining peace and

tranquility among all beings.

 

Upon the completion of the Upanayana ceremony, if time permits, the

Vedarambha (commencing the study of the Vedas) ceremony should

preferably take place on the very same day. Otherwise, the

Vedarambha ceremony can take place on another day.

 

The mother, the father, the Acharya and other guests then bless the

child together with the following words.

 

"Om tvam jeeva Sharadah Shatam Vardhamaanah.

 

Aayushmaan Tejasvee varchasvee Bhooyaaha."

 

O Child! May you grow in strength and vigour and live a hundred

autumns. May you become long lived, brilliant and radiant.

 

[Related article: "Sacred Thread" <Click here]

 

TOP <To top of this page

 

 

 

Index Alphabetical [index to Pages]

 

10 B. Vedarambha

 

To observe the disciplines and to commence and undertake the studies

of the Vedas and their branches (systems and limbs known as

`Sangopanga') – is called Vedarambha.

 

The procedure

 

In the morning, the student, after bathing and wearing clean

clothes, sits to the west of the Yajnavedi (Havankund), keeping his

face eastward. The Acharya begins the ceremony with Achaman Mantra

(sipping of water) and Angasparsha Mantra (touching various organs

with water) followed by Ishwar Upasana (prayer), Svatsivachan,

Santikarana.

 

The Havan ceremony (Sacred fire ceremony) is then commenced. The

student participates in the Yajna and offers ahutis (oblations).

During the Havan ceremony, before the Purnahuti, Vishesh Mantras

(Mantras used for Vedarambha ) are used.

 

Some of these Mantras are described below.

 

O famous Acharya! Please make me earn fame in the field of

education. O Acharya! Enable me to attain to your status of learning

and prominence and a preserver of knowledge, Yajanas etc.

 

The student then standing on the south side of the Yajnakunda and

keeping his face northward, takes a samidha (small wooden stick),

dips it in ghee, and offers it in the middle of the fire as oblation

with the following Mantra.

 

I am offering this ahuti (oblation) to add to the burning flame of

the Yajna that is mighty in nature and present in all the created

beings and objects of the world. As this fire blazes forth with the

samidha (wood-fuel), so may I shine with wisdom, knowledge of the

Vedas and of Brahman (God) and may I be endowed with vigour, long

life, progeny and wealth. Grant long life to my Acharya and to his

sons. May I be enriched with high intellectual power. May I not be

arrogant to anyone. Grant me prominence, vigour, divine merits and

food and grains.

 

Two further oblations are offered with samidha dipped in ghee.

 

The student now sits in the west side of the Vedi facing the east.

Applying a little of the shesh water on the palms of his hands,

holds them by the fire warming the hands. With each of the seven

mantras, he should apply the water over his face and on the head.

 

1.This fire is the preserver of the body. May it preserve my body.

 

2. This fire is the giver of life. May it grant me long life.

 

3. This fire is the giver of brilliancy. May it grant me brilliancy.

 

4. Whatever gets exhausted in my body, let this fire replenish that.

 

5. May Savita grant me wisdom.

May the goddess Saraswati grant me wisdom.

 

6. Let the teacher and preacher, wearing garlands, give us knowledge.

 

The student then touches various organs with various Mantras.

 

"Om Vak Cha Ma Aapyaayataam." (touches the mouth)

"Om Praanascha Ma Aapyaayataam." (touches the nose)

"Om Chakshushcha Ma Aapyaayataam." (touches the eyes)

"Om Shrotrancha Ma Aapyaayataam." (touches the ears)

"Om Yasho Balancha Ma Aapyaayaataam." (Touches both arms)

 

O Lord! May my organ of speech be sound and well developed. May my

nose, eyes, ears be sound and well developed. May my arms, which are

the source of fame and strength, be strong and develop properly.

 

The student then meditates (offers prayer) with the following Mantra.

 

May Agni, the Self-refulgent God give me wisdom, progeny and

strength, May Indra, the almighty god, bestow upon me the favour of

wisdom, progeny, and properly developed organs. May Surya, the all

controlling god, grant me wisdom, progeny and brilliance. O

effulgent and powerful Lord, grant me effulgence, power and

prominence.

 

Now the student walks to the north side of the Yajnakunda. Facing

the east, he kneels on his knees before the Acharya.

 

Balakoktihi: (The student says:)

 

"Aadhihi Bhuhu Savitri Bho Anubroohi."

 

O Acharya! Please instruct me `The Gayatri Mantra', the subject

matter of which is Savitar, the sun. Please teach me.

 

The Acharya then places a piece of cloth on his own shoulder and on

the shoulder of the student, and holding both hands of the student

in his hands, teaches the Gayatri Mantra to the student in three

parts.

 

First part.

 

The Acharya makes the student pronounce the following, word by word.:

 

"Om Bhurbhuvah Svah Tatsaviturvarenyam."

 

Second part.

 

"Om Bhurbhuvah Svah Tatsaviturvarenyam Bargo Devasya Dhimahi."

 

Third part.

 

"Om Bhurbhuvah Svah Tatsaviturvarenyam Bargo Devasya Dhimahi Dhiyo

Yo Nah Prachodayaat."

 

The Acharya then explains in short the meaning of the Gayatri Mantra.

 

Thereafter the student affirms vows. (The same vows as for the

Sacred Thread ceremony).

 

The student is given a girdle and a wooden staff (rod, well- made,

smooth and free of any defect). For the Brahmana boy, the girdle be

made of Darbha or Munja grass, for the Kshatriya boy, the girdle be

made from Dhanusa grass and for the Vaisya boy, the girdle be made

from Jute.

 

The Brahmana boy should be given a rod (stick) made of Palash or

Bilva wood. The length of the rod to extend from the ground to top

of the head.

 

The Kshatriya boy should be given a rod made from Vat or Khadir

wood. The length of the rod from the ground till his eyebrow.

 

The Vaisya student should be given a rod made from Peepul or Gular

wood. The length of the rod to reach from the ground till the tip of

his nose.

 

In addition the student is given a deerskin to sit on, one pot or

container to hold water, and two small pots or containers.

 

The student, holding the rod, says:

 

This staff (rod) that I hold, I accept it specially for the

attainment of long life, knowledge of the Vedas, for (adherence to)

disciplines and strength of continence.

 

Father's advice to his son

 

The father of the celibate student then gives general information

regarding the life of a Brahmacharin (celibate student) and preaches

the code of conduct. [scriptural sources Gobhil Grihyasutra,

Ashvalayans Grihyasutra, Paraskar Grihyasutra]

 

You realise that you are a Brahmachari (celibate) from today. You

must always sip a little clean (pure) water and say your food prayer

before taking meals.

 

Always keep away from evil acts and do all pious and righteous acts.

You do not ever sleep in day time.

 

Remaining under the guidance and control of your Acharya, you will

always with perseverance learn the Vedas with all their limbs and

sub-limbs.

 

Always follow the rules of Dharma (righteousness) under your

Acharya. You do not ever do anything of Adharma (unrighteous), even

if such request be made by your Acharya even (to do anything of

adharma).

 

You must abstain from anger. Always speak the truth (do not tell a

lie.)

 

Always keep away from the eight kinds of acts of passion.

 

[Note: these eight acts of passion are: 1.To think of a woman. 2.To

gossip about woman. 3.To touch a woman. 4.To play with a woman. 5.To

gaze at a woman. 6.To embrace a woman. 7.To be alone with a woman.

8.To cohabit with a woman.]

 

Sleep only on the ground and not on beds with four legs.

 

Never be in the habit of Kaushilava (bad songs sung or played on

musical instruments, dances; abominable acts, use of perfumes etc.).

 

Always observe rules of moderation in bathing, eating, sleeping, and

keeping awake. The same applies to greed, undue indulgence, fear and

grief.

 

Always wake up and rise from bed during the early hours of

Brahmamuhurta (between 4 and 6 in the morning). Perform your daily

ablutions. You must take a bath everyday. Twice every day you must

do acts of communion with God, pray, meditate and practice Yogic

systems.

 

Do not eat meat. Do not eat dry, coarse cereals. Do not drink

intoxicating drinks.

 

Do not ride on bullocks, horses, elephants, camels etc.

 

You are not to stay in any village (any place inhabited by people)

except in Gurukula (Gurukula is a system of boarding school within

the compounds of which stay only the teachers and the students).

 

As a Brahmachari you do not use shoes or umbrella.

 

Do not play with the organ of procreation (so as to prevent the

discharge of semen). By conserving the semen in the body it

transforms into Ojas, opening the full potential of your mind and

intellect, becoming the source of attaining knowledge of the Vedas

and all their branches. Do not massage your body with oil etc. Do

jot use mustard-paste (cosmetics) for the beauty of the body.

 

Do not eat foods that are very sour like tamarind etc., very pungent

like chilies etc., very astringent like haldi, very purgative like

Jamalgota, very saltish foods, or very acidic foods.

 

Do your daily chores with care and regularity and be fully attentive

to the task of learning (acquiring knowledge and wisdom).

 

You will always possess good character. You should never be

extravagant in talk. Cultivate good behaviour and develop courtesies

when meeting people, sitting in assemblies.

 

Keep yourself bound by the duties of wearing the girdle, keeping the

wooden staff (stick) and the rules of mendicancy.

 

[Note: A Brahman's child, when asking for alms from a man should

address him "Bhavaan Bhikshaam Dadaat." When asking for alms from a

woman, he should address "Bhavati Bhikshaam Dadaatu." The Kshatriya

student to men "Bhikshaam Bhavaan Dadaatu." To women "Bhikshaam

Bhavati Dadaatu." Vaisya student should address men, "Bhikshaam

dadaat Bhavaan" To woman, "Bhikshaan Dadaat Bhavati."]

 

Do not deviate from the daily performance of: your daily bath, daily

prayer and meditation, Prostrate with reverence before your Acharya

every morning and every evening.

 

These are the deeds of your daily performance. You should abstain

from acts that have been prohibited.

 

The student then with folded hands bows (or prostrates before his

father). The student addressing his father says:

 

"I shall certainly act according to your instructions and advice."

 

Thereafter the celibate student circumambulates the fire of the

Yajnakunda and stands in the west of the Yajnavedi. He then asks for

alms from his mother, father, brother, sister, maternal uncle,

mother's' sister, uncle etc., who do not hesitate in giving alms.

The student hands over all the alms to the Acharya. The Acharya

takes some wheat cereals from the alms and gives to the student.

 

The Acharya then asks for some cooked rice for offering oblations.

Mixing with a little ghee, three oblations are offered with the

following Mantras.

 

Having worshipped with truthful action and speech, God, who is

wondrous, the lovely friend of the soul, May I acquire wisdom that

discriminates between truth and untruth.

-Yajurveda 32.13.

 

"Tatsavituvarenyam Bhargo Devasya Dhimahi Dhiyo Yo Nah Prachodayaat"

Svaha, Idam Savitar Idam Na Mama.

 

"O creator of the universe! O All holy and worthy of adoration. May

we contemplate Thy adorable Self. May Thou guide our understanding."

Whatever has been uttered herein is true. The oblation offered is

meant for Savitar and it is not for me.

-Yajurveda 22.9

 

"Om Rishibhyah Svaaha. Idam Rishibhyah Idam Na Mama."

 

We pay homage to Rishis (seers) who study the Vedas and understand

their meanings. Whatever has been uttered herein is true. The

oblation offered is for the Rishis and it is not for me.

-Ashvalayana Grihyasutra a 1.22.14

 

Thereafter the Acharya offers a fourth ahuti with the Swishtakrit

Homahuti Mantra "Om Yadasya Karmanah Tyariricham ……"

 

Thereafter the Havan ceremony is brought to conclusion with the rest

of the Mantras and the Purnahuti.

 

The student seats facing the east, addresses the Acharya:

 

"Amuk (mention here the name of the family) Gotrotpanno Aham Bho

Bhavantam Abhivaadaye" - Gobhil Grihyasutra 2/10/25

 

I, born in the genealogy of ………..(name of family) salute you

(prostrate before you), O my teacher.

 

The student then prostrates before the acharya.

 

The Acharya says:

"Ayusmaan Vidyaavan Bhava Saumya."

 

(O my dear disciple!) May you be long lived and may you attain

knowledge with wisdom.

 

After the Acharya has given his blessings to the Brahmachari, some

of the food remaining from the Yajna (cooked rice, cereals,

sweetmeats etc.) should be give to the Acharya, and to the student

to eat.

 

Thereafter, all the guests are served meals prepared for this

function.

 

Before leaving, people bless the student with the following sentence:

 

"O Child! May you, by the grace of God, become learned, strong in

body and soul, blessed with skills, vigour and excellent health.

After having attained knowledge of the Vedas and all their branches,

may you come back from the Gurukula, with the desire of seeing us."

 

Apppendix

 

(From The Atharvaveda)

 

The qualified student

 

The Brahmachari (celibate student), shining with knowledge, becoming

fully fledged, upon completion of his studies in the Gurukula,

completing the state of Brahmacharya called Purvasamudra, enters

immediately into the householder's life called Uttarsamudra (gets

married). He encourages all people to achieve their goals. He exerts

continuously to achieve the goal of life (Dharma, Artha, Kama and

Moksha). He makes the world happy with his speech of righteousness

and truth.

 

Only that is the king (qualities needed to lead a nation)

 

Only that is the king who by observing austerities, strict

disciplines of celibacy, has become a perfectly learned man (with

knowledge and wisdom), perfectly educated (in arts and sciences) and

who is a symbol of good conduct, who is self controlled and can rule

the country in various ways (all the various departments of

government).

 

Only that is the Acharya

(qualities needed to become a teacher)

 

In the same manner, only that is the Acharya who by observing

austerities and strict disciplines of celibacy, leading a life of

continence, has become a perfectly learned man (with knowledge and

wisdom), perfectly educated (in arts and sciences) and who is a

symbol of good conduct. Only such a person can desire to teach a

celibate student . Only such a person can become the Acharya in the

real sense.

 

Education for girls

 

As the boys, completing the life of perfect Brahmachari, attaining

the complete knowledge of the Vedas and all their branches,

knowledge of all the sciences, and in the full bloom of youth, are

now fit to wed girls, so the girls, completing the courses of all

sciences with perfect disciplines of continence, in the full bloom

of their youth, should wed young men.

 

[Note: Women are barred from the study of the Vedas. Therefore,

study of the sciences only is mentioned. Study of the Vedas is not

mentioned here. The Laws of Manu, IX, 18 states: "For women no

sacramental rite is performed with sacred texts, thus the law is

settled; women who are destitute of strength and destitute of the

knowledge of Vedic texts, are as impure as falsehood itself, that is

a fixed rule."

Also See Page "Women" <click here]

 

Upon completion of studies,

the teacher instructs the pupil

(From Taittiriya Upanishad, 1.11)

 

Translations by Swami Nikhilananda, Sri Ramakrishna-Vivekananda

Center, New York

 

Having taught the Vedas, the teacher thus instructs the pupil:

 

Speak the truth. Practise Dharma (religious duties; righteousness

and ritualistic worship). Do not neglect the study of the Vedas.

Having brought to the teacher the gift desired by him, (enter the

householder's life and see that) the line of progeny is not cut

off. Do not swerve from the truth. Do not swerve from Dharma. Do not

neglect (personal) welfare. Do not neglect prosperity (refers to

righteous actions by which wealth is earned). Do not neglect the

study and teaching of Vedas.

 

Do not neglect your duties to the gods and the Manes. Treat your

mother as god (Matru Devo Bhava). Treat your father as god (Pitru

Devo Bhava). Treat your teacher as god (Aacharya Devo Bhava). Treat

your guest as god (Atithi Devo Bhava). Whatever deeds are faultless,

these are to be performed- not others. Whatever good works have been

performed by us, those should be performed by you- not others.

 

Those Brahmins who are superior to us- you should comfort them by

giving them seats. Whatever is to be given should be given with

faith, not without faith- according to one's means, with modesty,

with fear (of the scriptures or of sin), with sympathy.

 

Now, if there arises in your mind any doubt concerning conduct, you

should conduct yourself in such matters as Brahmins would conduct

themselves- Brahmins who are competent to judge, who (of their own

accord) are devoted to good deeds, and are not urged to their

performance by others, and who are not too severe, but are lovers of

Dharma.

 

Now, with regard to persons spoken against, you should conduct

yourself in such a way as Brahmins would conduct themselves-

Brahmins who are competent to judge, who (of their own accord) are

devoted to good deeds and that are not urged to their performance by

others, and who are not too severe, but are lovers of Dharma.

 

This is the rule. This is the teaching. This is the secret wisdom of

the Vedas. This is the command of God.

 

This you should observe. This alone should be observed.

 

TOP <To top of this page

 

 

 

Index Alphabetical [index to Pages]

 

12. Vivaha Samskara (Marriage ceremony)

 

12. Vivaha Samskara (Marriage ceremony)

 

 

Funeral -Antyeshti

The last rites of the Dead

By Swami Dayananda Saraswati

Founder of the Arya Samaj

 

The last rites of the dead body are called the Antyeshti Samskara.

There is no other Samskara thereafter for this body. This Samskara

is also called by the names of Naramedha, Purushmedha, Narayaga and

Purusheayaga.

 

>From the Yajurveda 40.15 (also Isa Upanishad).

 

"Vayurnilammamritamathedam Bhasmantam Shariram

 

Om Krto Smara. Klibe Smara. Kritghvam Smara."

 

O active soul, at the time of death, remember OM, remember God for

thy vitality and thy eternity, remember thy deeds. Know that soul is

immaterial and immortal but the body is finally reduced to ashes.

(translation by Devi Chand)

 

The procedure

 

Source Ashwalayana Grihyasutras

 

The dead, if male, should be given bath by men and if female, should

be given bath by women. Sandal-wood paste should be applied to the

body. The dead body should be dressed with new clothes.

 

Ghee (clarified butter) should be in equal proportion to the weight

of the dead. Well-to-do people can use more ghee but in the case of

poor people, the ghee should not be less than ?mound in weight . The

poor should be assisted by a moneyed man or by the head of the

Panchayat (5 man village council), or contributions from the people.

Well-to-do people can add or mix with the ghee the following items.

 

Kesar, Saffron – One masha in each one Seer of Ghee

 

Kasturi, Musk – One Ratti in each one Seer of Ghee

 

Agar Acquilaria Malaccensis- One Seer in each one mound

 

Tagar Veleriana Walichli - One Seer in each one Maund

 

Sandal-wood powder -One Seer in each one mound

 

Camphor - As the circumstances permit

 

Well-to-do people should arrange for one maund Sandal-wood, twelve

maunds of fuel wood and Samagri two times the weight of the dead

body.

 

All these items should be brought to the cremation ground

(crematorium).

 

If there is a permanent Kunda made in the cremation ground for the

purpose of cremation, then it should be used. If not, then a new one

should be made (dug out). The dimensions of the Kunda should be as

follows:

 

I Length of the Kunda should be equal to the length of a man

standing with his hands stretched upwards.

 

II The breadth (width) should be equal to the a person sleeping with

his two hands stretched outwards (more than 1 ?yards).

 

III Depth should be chest high (taking into account average heights

of men).

 

IV The bottom should be one yard in breadth.

 

The Kunda should be made clean and if cow-dung is available, it

should be purified by applying that.

 

Wood fuel should be arranged in the Kunda in the manner of how

bricks are arranged when building a wall.

 

Ghee should be liquid (not solidified or frozen).

 

Four big size spoons should be firmly attached to the end of long

sticks so that oblations can be offered into the blazing fire

burning inside the Kunda. Four men at a time should offer ahutis

(oblations). The size of each spoon should be big enough to hold

ghee that is not less than half chhatak and should not be so big

that it holds more than one chhatak of ghee.

 

Cremation ground should be situated in the south (of village, town

etc).

 

The dead body should be laid on the fuel pyre arranged in the Kunda.

The dead body should be totally covered with fuel-wood. The head of

the dead should be in the north direction and the feet in the south.

 

The hair of the dead should be removed before giving bath to it.

 

First a diya (small lamp) should to be lit. Camphor (placed in the

spoon) should be lit from the diya (lamp) and this should be used to

set alight the pyre. Begin lighting the pyre from that end of the

pyre where the head is and ending by the feet. Thus the whole pyre

should be set ablaze.

 

Oblations should be offered in the blazing fire with the following

Mantras.

 

"Om Agnaye Svaha/ This oblation is for Agni. Whatever is uttered

herein is true.

 

Om Somaaya Svaha/ " Soma.

 

Om Lokaaya Svaha/ " This world Loka)

 

Om Anumataye Svaha/ Earth

 

Om swargaaya Lokaaya Svaha/ " the other world (heaven) "

 

Funeral Prayer

 

"Om Suryam Chakshurgacchatu Vatimaatmaa Dyaam Cha Gachchha Prithivim

Cha Dharmana/

 

Apo Va Gachchha Yadi Tatra Te Hitamoshadhishu Pratimtishtha Sharirai

svaha."

 

O Jiva (Soul)! After thy death, (may all the components of thy body

be merged into the five elements). May the power of thy sight be

absorbed in the sun and thy breath be absorbed in the air

(atmosphere). May thy other parts be absorbed in appropriate

elements. And in accordance with the meritorious deeds thou hast

performed here, may thy spirit dwell in the appropriate body.

 

The Rigveda

 

>From the Yajurveda 40.15 (also Isa Upanishad).

 

"Vayurnilammamritamathedam Bhasmantam Shariram

 

Om Krto Smara. Klibe Smara. Kritghvam Smara."

 

(Translations by Pandit Nardev Vedalankar assisted by Mr.Sookraj

Chotai, B.A., B.Ed.)

 

The spirit which is immortal is not made of the five elements and

does not perish. This body will be reduced to ashes. Therefore, O

mortal! (At the time of death) remember the almighty Om, remember

God, and remember thy past deeds, as by so doing can one attain

salvation.

 

>From the Atharvaveda

 

O effulgent God! Thou art the dispenser of justice. Thou recompense

every one according to his or her deeds. Peace be to the spirit of

this dead body in the westward direction. May there be peace to this

spirit in the east, the north and the south and all the other

directions. O Omniscient and all-illuminating God! Thou art the

Creator, the Sustainer and the destroyer of this universe. May thou

bestow a worthy abode to this soul.

 

>From the Rigveda

 

O Jiva! By thy austerity and enlightenment, and by they good deeds,

attain the bliss in heaven and join the company of thy forbears. Be

free from all sins and once again may thy spirit acquire (reside in)

noble body full of lustre. And once again may thou come to this

world to perform noble deeds.

 

>From Manusmriti

 

"Everything perishes with the death of the body. It is only Dharma

(righteousness) that is our real friend, which even after death

remains with the spirit. Therefore do not allow the Dharma to

perish, for Dhrama (when) perished brings about our (own)

destruction."

 

>From The Bhagavad Gita 11/38

 

Thou are the primal God, the ancient Being. Thou art the final

resting place of this universe. Thou art the Knower and That which

is to be known and the Ultimate Goal. By Thee is the universe

pervaded, O Thou of infinite form.

 

>From The Bhagavad Gita 2/22

 

Even as a person casts off worn-out clothes and puts on others that

are new, so the embodied Self casts of worn-out bodies and enters

into others that are new.

 

>From The Bhagavad Gita 2/20

 

It (the Self ) is never born, nor does It ever die, nor, having once

been, does it again cease to be. Unborn, eternal, permanent and

primeval, It is not slain when the body is slain.

 

[Note: Th e Self is destitute of the six kinds of modification

inherent in every living thing: birth, subsistence, growth, change,

decay and death. The Self is altogether changeless.]

 

>From The Bhagavad Gita 2/23

 

Weapons cannot cut It (Self or the individual Soul), fire cannot

burn It, water cannot wet It, wind cannot dry (wither) It.

 

[Note: Weapons can destroy an object by cutting it into parts; but

the Self is without parts and is therefore indestructible. The same

applies to the other methods of destruction. Only a material object

consists of parts and is therefore destructible.]

 

>From The Bhagavad Gita 2/27

 

For to that which is born, death is certain, and to that which is

dead, birth is certain. Therefore you should not grieve over the

unavoidable (inevitable).

 

>From The Bhagavad Gita 2/28

 

All beings are unmanifest in their beginning, O Arjuna, manifest in

their middle state, and unmanifest again in their end. Why, then,

lament (grieve) for them?

 

[Note: Commentary by Swami Shivananda, Divine Life Society,

Rishikesh: The physical body is a combination of the five elements.

It is perceived by the physical eye only after the five elements

have entered into such combination. After death the body

disintegrates and the five elements return to their source. The body

cannot be perceived now. Therefore, the body can be perceived only

in the middle state.]

 

>From Yajurveda 2/54

 

May we get in future births again and again the mind, for doing

virtuous deeds, for acquiring strength, for longevity, and

contemplation of God for long.

 

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Index Alphabetical [index to Pages]

 

Appendix

 

The shaving of the head of the male whose near relation has died is

customary and practised in many Hindu homes. It may be a voluntary

custom because we have not come across reference to this practice in

scriptural texts. The period of impurity (Asaucha) or pollution or

defilement is generally for ten days (from the day of last rites or

cremation) for near relations. The rules to be observed during the

period of impurity are of two kinds- negative (passive) and

positive. The negative rules require the mourners to forego the many

pleasures and comforts and even the routine business of daily life,

thus exhibiting the feelings of grief and sorrow. They forbid

certain things such as cutting of the hair and beard; forbid the

study of the Vedas (during this period), Grhya offerings etc. The

positive rules have also their origin in the aggrieved feelings of

the survivors. They enjoin for a period of three days, to observe

continence, to sleep on the ground, to live on begged or purchased

food, to eat only in the day time etc.

 

The collection of the bones (a day after cremation of the body) is

the ceremony known as 'Asthi-Sanchayana'. These are either dispersed

in waters of sacred rivers or buried in the ground.

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