ॐ Hindu Of Universe ॐ

“God’s light is within you, It never leaves you.”

Hinduism is a religious practice that originated centuries back.

Hinduism focuses on the Vedas and Vedic texts.

As per the Vedic rules, a person who offers prayers or recites Vedic mantras must not have hair on his face or head.

It is essential to remove them before taking part in Vedic rituals.

The hair that remains on the head after shaving is commonly known as Shika or Choti.

One has to tie their hair after it starts to grow.

Leaving the hair untied is inauspicious as per the Hindu belief system.

In this article, we will look into the origin, meaning, and significance of Brahmin’s tying their hair into a knot or a braid.

As per Smriti Shastra, all Hindus need to have a Shikha.

It is a way that helps in transcending our soul to heaven.

However, in the present century, only Brahmins and priests have them.

Among Brahmins, they shave the head of a young boy before his Upanayana ceremony.

It is known as Chuda Karma.

Only a small portion of hair in the crown of their head remains.

When it starts to grow, the person has to tie it into a knot or braid it.

Brahmins can only untie their hair during certain circumstances.

They include:

1. The death of someone and while he is attending the funeral

2. During Death anniversaries

3. While Bathing (not preferred in lakes and rivers)

4. While sleeping

Apart from these conditions, a Brahmin has to keep his hair tied.

One of the stories related to the untying of hair in Hinduism is that of Chanakya.

Chanakya decided to leave his hair untied until he overcame the insult he received from the Nanda kings.

Shikha also means flame and powerful. It is also a representation of the connection a Brahmin can establish with the divine entity by properly tying his hair.

Significance of Brahmins tying their hair into a braid or knot: Tying hair as a knot or braid shows devotion, cleanliness, spiritual goal, and personal sacrifice.

There is a plethora of religious, spiritual, and scientific significance of having a Shikha or Choti on a Brahmin’s head.

Here are some of the importance of having a Shikha for a Brahmin:

Our body has seven Chakras.

It begins from the Mooladhara at the base of our spine to the Sahasrara in our crown.

These Chakras play a crucial role in energy flow. Kundalini, coiled like a serpent, is the life force.

When our Chakras are in a balanced state, it helps in the proper flow of the vitalities.

Brahmins maintain the Shikha on the crown, which is the seat of the Sahasrara. The hair on their Sahasrara helps in balancing their Chakras.

It also aids in their spiritual awakening.

2. As per the Hindu belief system, people believe that the soul leaves their body through the topmost Chakra or the Sahasrara. Shikha, which is on Sahasrara, helps in the movement of the soul from the body.

3. A Shikha shows a person’s connection with the divine entities. It also improves in ascending beyond the earthly realm.

Shikha is also a sign of Lord Krishna.

4. Shaving one’s head is a symbol of personal sacrifice.

When a person removes his hair, he can move away from the materialistic realm.

He can then focus on life in a non-materialistic dimension.

It is a way of forming a connection with the Ultimate Consciousness or the Brahman.

5. While tying the Shikha, a person can chant either Hare Krisha mantra or Gayathri Mantra.

It is also a way of enhancing the connection with the divine entities. It shows that the process is auspicious and pure.

6. When a person ties his hair into a Shikha or a knot for the first time, it is Gayatri Sadhana.

It is a second birth or Dwijatva for the person.

The tying of the hair and wearing the Sacred Thread or Upanayana is a process that is equal to being born twice.

7. Shikha or hair tied as a knot in the crown helps in attracting cosmic energy as per some belief systems in India.

8. When we tie the hair tightly into a Shikha, we are applying pressure to our brain.

It helps a person in different ways.

It provides him mental control, improves his concentration and memory as well.

9. The point where the Shikha is present plays a crucial role in yoga and spirituality.

It helps in improving our contact with the brain center.

Through this connection, it aids in enhancing the intellectual and emotional abilities of that person.

It is also helpful in improving focus and concentration while meditating.

10. The Shikha (hair tied into a knot or braid in the crown) assists in the harmonious flow of blood through our body.

These are some of the significances- both religious and scientific – associated with Brahmin’s tying their hair into a knot or braid.

For centuries, Shikha or Choti has been playing a crucial role in Hindu traditions and beliefs.

It is a way of showing one’s adherence to divine notions.

It also helps in moving beyond the material world.

Why Do Brahmins Tie Hair In A Knot Or Braid?

The Meaning and Significance Behind Shikha

Why do we see some priests and monks have a shaved head with a tuft of hair in the back? First of all, this tuft of hair is called a shikha. When long enough, it tied in a knot at the crown point (right above the suture) on the central top of the head. This point is given distinctive importance in the science of yoga and spirituality as the point of contact with the brain centre of intellectual and emotional sensitivity. It also indicates the body as a temple.

The Shikha symbolizes the presence of discerning intellect, farsightedness, and the deity of knowledge upon our head. It is a flag of human culture. It reminds us of the religious principles of morality, righteousness, responsibility, and dutiful awareness.

This body is the fort of the individual self upon which the flag of the shikha is hoisted as the mark of the dignified values and virtues of humanity. The foreign invaders, the crusaders against the Vedic (Indian) culture had attempted to eliminate the roots of this divine culture by first cutting the shikha and removing the sutra (sacred thread) from the bodies of the followers of the Vedic religion. Thousands of innocent heads were cut off just for protesting against this attack. It was for protecting the glory of these universal emblems of human religion that Maharana Pratap, Vir Shivaji, Guru Govind Sigh, and other great martyrs of India had dedicated their noble lives. Today, we have forgotten their sacrifices and done what even the foreign invaders of the medieval times could not do.

The commencement of wearing of the sutra and tightening of the sikha at the time of initiation (diksha) into Gayatri sadhana is referred in the shastras as dwijatva – the second birth, and the one who wears the sacred thread (sutra) and keeps the shikha is called adwija, or twice born as a brahmana. That means that regardless of whatever family line one has been born into, he has now attained his second birth as a brahmana.

The shikha also represents the sirsa (top) of the Gayatri Mantra. It reminds the devotee of the subtle presence of the pure divine intelligence in the human mind. Tightening the hair knot right above the suture induces marvelous psychological benefits. It helps in harmonious blood circulation in the brain in normal conditions and augments alertness. As described in the yoga scriptures, it also lends support in increasing mental concentration and meditation. In terms of its sublime spiritual effects, the shikha works like an antenna in the outer domain of the sahasrara chakra (topmost extrasensory centre) to link the individual consciousness with the cosmic consciousness in the elevated state of Gayatri sadhana.

Why Do Hindus Wear the Tuft of Hair Called Shikha

Shikha is a tuft of hair at the back of head specifically kept by Vaishnavas and Brahmanas. According to the Vedic culture, when a person undergoes the cuda karana samskara (hair cutting ceremony) and upanayana (Vedic initiation), he must shave his head, leaving a tuft of hair called a sikha.

It is an established rule that anyone who recites Vedic mantras should not have hair on face and head. So, those who need to perform Vedic rituals are advised to remove their hair.

Our human body has seven energy centres, or chakras, starting from the first at the base of the spine (Mooladhara Chakra) to the seventh and last one – the Sahasrara Chakra. The kundalini is the snake like subtle energy lying coiled at the base chakra, which through yogic exercise can be made to uncoil and rise up through the chakras, finally to the top one, the Sahasrara. The master, one who has achieved the final goal, or enlightenment or perfection or union, is one wherein the kundalini would have reached the Sahasrara chakra.

A Brahmin is one who after all his interim intellectual pursuits, is in ultimate search of this final union or state of perfection. At this point he is said to be one with the Brahman. This is the brahmin’s final goal.

The shika covers that part of the skull wherein lies the final chakra – the Shasrara Chakra. He retains the hair to protect it. Then the question would arise, why shave of the rest of his head?

One of the main rituals of the brahmin’s practice is the Surya Vandana, and Sandya Vandana. It is believed that the sun is the primary source of clean energy not just to the physique, but also to the mind. He wants the uninterrupted rays of the sun to fall on his brain and soak in. (Remember, hair, like our nails, is dead matter.) He stands in the sun three times a day to pray, chant his mantras and meditate – facing the sun.

However, there are many reasons for having Shikha:

1.) When a devotee leaves his body Krishna pulls the soul from the top most chakra which is on the head under the shikha.

2.) It is said that according to the karma of a soul, the living entity at the time of death leaves the body from different places, from mouth, nose, etc… But a devotee who leaves this body from that chakra (sahasrara at the shikha) attains high planets of the Spiritual world.

3.) Also hair is needed to protect that chakra. Women do not cut their hair, because their other lower chakras are not protected well, but if they have long hair they protect them with their hair.

4.) Shikha is also like a spiritual antenna on the top of the head meant to show to the Lord and that we are aspiring recipients of His causeless mercy.

5.) One must have a sikha to perform any kind of yajna. Therefore in Indian tradition all the brahmanas, Vaisnava or otherwise, keep a sikha. Although there seem to be no sastric injunctions regarding the size of the sikha, Gaudiya Vaisnavas traditionally keep the sikha about the size of a calf’s hoofprint, approximately 1.5 inches (5 – 6 cm.) in diameter.

6.) Srila Prabhupada mentioned this in a conversation with some of his disciples in Hawaii (6.5.1972): “Gaudiya Vaishnava shikha is an inch and a half across — no bigger. Bigger shikha means another sampradaya…. And they have to be knotted.”

7.) The shikha may be any length, but it should be kept tightly knotted and only untied when you are washing, The Hari Bhakti Vilasa observes that members of the upper classes even tie the sikha before taking the final ablutions of a bath. This particularly applies when bathing in a body of water such as a river or a lake, in which case to not tie the shikha prior to bathing is considered low class and disrespectful to the sacred rite of bathing.

You may tie it in a simple manner for bathing, retying it more carefully after the bath. Also, when going to sleep, attending funeral rites, or observing a period of mourning, you should keep the shikha untied. Since an untied shikha is a sign of a death in the family, it is inauspicious to go about one’s daily duties with an untied shikha. It is also said that if one keeps the shikha untied, the body may become weak.

While tying your sikha after bathing, chant the Hare Krishna mantra, or, if initiated with Gayatri mantras, silently chant the Brahma gayatri (first line of Gayatri). The shikha should not be braided (traditionally only women braid their hair), nor should it be kept long and disheveled. Naturally, if the shikha is too short to be tied, it is all right to leave it open, but it should not be disheveled.

8.) Significance of Shaving head – It is a symbol of renunciation. If you see materialists, they are extremely fond of hair. Decorating hair etc pulls us into bodily consciousness. This is not good for practicing spiritualists. So as an indication of renunciation from material consciousness devotees shave head.

9.) Significance of shikha – Another view: It is a symbol of duality of souls and supreme Lord. Impersonalists believe that there is no duality between the supreme and the living entity and they are expected to shave their heads completely. Vaishnavites believe in the philosophy that there is clear and eternal distinction between supreme god Krishna and living entities. The shikha is symbol of Krishna which is large and the remaining very little hair is the symbol of insignificant and innumerable conditioned living entity

10.) Scientific Reasons for Having a Shikha:

(A) A person who keeps Shikha attracts cosmic energy which imparts enlightment.

(B) The small portion of hair that hangs from behind our head applies little pressure on our brains that helps one to improve concentration and mind control and improve memory.

From the time of the Vedas, the shikha was a distinguishing feature of the Brahmins, Kshatriyas and Vaishyas. It signified the ‘twice born’ or all those Upanayanam has been performed. At the time of Chudakarana, a tuft of hair was left on the head, never to be cut. This shikha covered a large part of the brain. According to Sushruta, the reason that a few tufts are left on the head is that at the crown, an artery joins a critical nerve juncture. Since an injury to this part of the head is believed to be fatal, it was considered necessary to protect the area by keeping a tuft of hair over it. The shikha was a symbol of superiority and of cleanliness.

Any religious or auspicious ceremony required the shikha to be tied in a knot. The knot was tied to the accompaniment of the Gayatri Mantra. An untied shikha was a symbol of disgrace, impurity and mourning.

Importance of having a Shikha (tuft of hair) one rear portion of head

Shikha is a tuft of hair at the back of head specifically kept by Vaishnavas and Brahmanas.

It is an established rule that ANYONE WHO RECITES VEDIC MANTHRAS SHOULD NOT HAVE HAIR ON FACE AND HEAD. So, those who need to perform vedic rituals are advised to remove hairs.

However, there are many reasons for having SHIKHA:

1. When Devotee leaves body Krishna pulls the soul from the top most Chakra which is on the head under the shikha.

2. It is said that according to the karma of a soul the living entity at the time of death leaves body from different places from mouth, nose, etc… But a devotee who leaves this body from that “chakra” (Shikha) attains high planets of Spiritual world.

3. Also hair is needed to protect that chakra. But women do not cut their hair, because their other lower chakras are not good protected but if they have long hair they protect them with hair.

4. The Vaishnavas following a descending spiritual path that is they depend on the mercy of the Supreme Lord at every step to pull them out of Maya. So when we are drowning in Maya and only our head is out of the water, Guru and Gauranga can still pull us out comfortably by holding our head by this tuft of head called the shikha. So the shikha shows the subordination and dependence of the devotee on the causelessmercy of Lord Gauranga Krishna at all times.

5. The Mayavadis follow the ascending path since they egotistically confident of achieve God and coming out of illusion by the dint of their insignificant efforts or sadhan. So they do not keep a shikha because they do not need the mercy of the Lord.

6) Shikha is also like a spiritual antenna on the top of the head meant to show to the Lord and that we are aspiring recepients of His causeless mercy.

7) One must have a sikha to perform any kind of yajna. Therefore in Indian tradition all the brahmanas, Vaisnava or otherwise, keep a sikha. Although there seem to be no sastric injunctions regarding the size of the sikha, GaudiyaVaisnavas traditionally keep the sikha about the size of a calf’s hoofprint, approximately 1.5 inches (5 – 6 cm.) in diameter.

8) SrilaPrabhupada mentioned this in a conversation with some of his disciples in Hawaii (6.5.1972):

“ GaudiyaVaisnavasikha is an inch and a half across — no bigger. Bigger sikha means another sampradaya…. And they have to be knotted”

9) SrilaPrabhupadaLilamrta says:

The sikha may be any length, but it should be kept tightly knotted and only untied when you are washing, The Hari bhakti vilasa observes that members of the upper classes even tie the sikha before taking the final ablutions of a bath. This particularly applies when bathing in a body of water such as a river or a lake, in which case to not tie the sikha prior to bathing is considered low class and disrespectful to the sacred rite of bathing.

You may tie it in a simple manner for bathing, retying it more carefully after the bath.* cleaning, or oiling it. Also, when going to sleep, attending funeral rites, or observing a period of mourning, you should keep the sikha untied. Since an untied sikha is a sign of a death in the family, it is inauspicious to go about one’s daily duties with an untied sikha. It is also said that if one keeps the sikha untied, the body maybecome weak.

While tying your sikha after bathing, chant the Hare Krsna mantra, or, if initiated with Gayatri mantras, silently chant the Brahma gayatri (first line of Gayatri). The sikha should not be braided (traditionally only women braid their hair), nor should it be kept long and disheveled. Naturally, if the sikha is too short to be tied, it is all right to leave it open, but it should not be disheveled.

10) Significance of Shaving head – It is a symbol of renunciation. If you see materialists, they are extremely fond of hair. Decorating hair etc pulls us into bodily consciousness. This is not good for practicing spiritualists. So as an indication of renunciation from material consciousness devotees shave head.

11) Significance of shikha – Another view: It is a symbol of duality of souls and supreme Lord. Impersonalists believe that there is no duality between the supreme and the living entity and they are expected to shave their heads completely. Vaishnavites believe in the philosophy that there is clear and eternal distinction between supreme god Krishna and living entities. The shikha is symbol of Krishna which is large and the remaining very little hair is the symbol of insignificant and innumerable conditioned living entity

12) SCIENTIFIC REASONS FOR HAVING SHIKHA:

(A) A person who keeps SHIKHA attracts cosmic energy which imparts enlightment.

(B) The small portion of hair that hangs from behind our head applies little pressure on our brains that helps one to improve concentration and mind control and improve memory.

Tuft of Hair: What is the Meaning of Shikha and Why Men Keep it?

Nowadays, you might have noticed people wearing different hairstyles. Having long hair has become a trend today. Not only women but men have also started experimenting on their hair. The fact is, it has all come from ancient times. But, do you know the meaning of Shikha? Remember Brahmans keeping a shaved head with a long tuft of hair at the back? That is called a Shikha or Juttu hairstyle. Therefore, in this excerpt, we will discuss the meaning, significance and types of Shikha.

The Ancient Lifestyle And Hairstyle

Keeping a shaved head with a tuft of hair at the back is called ‘JUTTU.’ When we picture that Juttu hairstyle, I am sure everybody will have a big laugh. However, wearing JUTTU was not a tradition in ancient times. It was a natural thing, just like wearing long hair with varied colour is now. With changing times, older people too have changed. But you will find Karmata Brahmins still wearing a JUTTU. Have you seen your neighbouring priest having JUTTU? That’s right, this is how pristine it was before. The JUTTU is also called ‘SHIKHA.’

Types Of Tuft of Hair or Shikha

Wondering how possibly a small tuft can have types? Well, older people weren’t that boring now. The Agra Shikha is a ‘CROWN LIKE’ hair tuft on the forehead. The head is shaved except in an area equal to Gopada. That hair is then tied to give perfection. Remember girls wearing the same hairstyle these days except the shaved heads? Yes, all the new ideas are just a remake of the retro.

The second is Prushta Shikha. It is a type of tuft of hair worn at the back of the head. Well, this one is easy to picturise. Recall your priests wearing this cut. The question is, why do people wear such hairstyles? Fashion couldn’t possibly be the answer. So, what can?

The Old Belief Regarding Tuft of Hair or Shikha

On studying Indian culture, we understood that there are two reasons for wearing a Shikha. The first reason lay emphasis on protection. The area where Shikha is worn is said to have thin bones. The crown area is also the place of Sahasrara chakra. A Sahasrara Chakra brings peace and balance to your mind and body. It helps you overcome obstacles and provide a feeling of completeness.

Brahmarandhra is also said to be present in the crown area. It is called the ‘PASSAGE OF LIFE’. The passage through which life enters and exits the body. So, to protect these areas, men, especially Brahmins, wear a tuft of hair. It is so fascinating to know that older people had such strong beliefs and vivid knowledge.

What Science Says

A scientific reason for wearing Shikha is to RETAIN HEAT. Biology says that the body’s heat is mainly lost through the head and face. Now you understand why? Shikha helps in occupying and trapping the heat on the head.

Let the Custom Stay

Every question has an answer. The old traditions and customs are full of exceptional theories which have scientific roots. Next time before laughing at a person wearing a JUTTU remember they have vast knowledge and exquisite ideas. With time changing so rapidly, accept your tradition and let the custom stay. Let people do what they wish. Despite bringing them down, lift them up.

Significance & Science Behind Hindu Ritual Choti

Hindu civilization is divided into four categories, and those are– Brahmins, Kshatriya, Vaisya, and Sudra. Among them, Brahmin men are seen having Choti or Shika in their heads. Choti or Sikha is basically the long tuft or a lock of hair on the back of the shaven head of a male Hindu.

You may have noticed that long tuft but ever wondered why they have a lock of hair on their shaved head? We will tell you why.

Generally, according to 16 sanskaras or ceremonies in Hindu culture, Hindu men shaved their hair in their child stage as a must observe ritual known as Chudakarama. It primarily signifies Ekanta or one point focus on a spiritual goal and devotion towards God. It also indicates cleanliness plus own sacrifice to God.

There are several scientific benefits of Sikha or Choti, and through the video below, you can know all whys in brief. So, continue watching!

The Fate of a Brahmin’s Shikha

As a result of my stay at Madras, the tuft of hair on my head got shortened and shrunken. In my Pondicherry days this tuft (shikha) had drawn its strength from three fourths of my head. Such a beautiful shikha Bharati would always insist upon being removed whenever be would happen to see it. My mother, however, cherished for my shikha the same affection as she did for myself. Somehow a fear had crept into my mother’s mind that I might one day reduce the shikha to nil. She would often tell me, “Keep the shikha as it is. Do nothing with it in play.” She would mutter to her companions that if someday her child’s shikha came to an end, it could only be through Bharati.

Destiny, however, did away with this stately tuft! How, I shall narrate.

During my two years’ stay at Madras, my shikha’s form shrank to a lean twine. That was the price I had to pay for my life in Madras!

In the year 1917 — I do not quite remember the day and the month — probably during May I put up as usual in the house of Sri Aurobindo when I came to Pondicherry. This time I had decided to stay for two days instead of one.

The inmates of Sri Aurobindo’s house would sometimes begin a conversation at about 9.30 p.m. and continue it till after midnight. And when I was in their midst the conversation would prolong itself much later than midnight. This discussion would embrace diverge subjects such as philosophy, social reforms, the changes that ought to take place in the manners and customs of Indian life, various yogic practices, the characteristic difference between Sri Aurobindo’s yoga and the traditional ones, etc. Amidst such talks Sri Aurobindo would shine as the light of Truth laying bare the central significance of everything.

As luck would have it, on the second day of my stay, when the talk was about to terminate, it suddenly turned towards my shikha. The talk was indeed carried on in a spirit of jest and fun. But I had the apprehension that night that the shikha would no more be on my head. The importance of the shikha for such ceremonies as the upanayāna (investiture with the sacred thread), marriage, srāddha (annual ritual for the deceased), etc., is of course not unknown to anyone.

Next morning having got up, as I felt for the shikha I found it non existent.

I got struck with fear. How should I dare look straight in the faces of my parents and relatives? A Brahmin youth without a shikha was no better than a pariah! Thoughts like these troubled my mind.

I put off my decision to start for Madras to the third day. There was none to sympathise with my mental agony, the bewildered state of my heart. All inmates of Sri Aurobindo’s house appreciated the extinction of my shikha and scoffed at such senseless customs.

I then went to Bharati thinking that he alone would show sympathy with my condition then. He listened to all that I said and exclaimed, “Do you have the courage to leave your family completely and come out of it? If so, from this very moment stay on with me”. Emphatically he pronounced the sentence and made no attempt to pacify my per¬plexed feelings.

As my heart was attached to my parents, specially to my mother, I hesitated a little before replying to the words of Bharati and said, “Now the shikha is no longer with me. It is in somebody else’s grasp! How am I then to stay with you?” It was in this strain that the reply came. I found at last a consolation in the thought and feeling that on going to Madras I would stay there in hiding, out of my parents’ and relatives’ ken.

I started for Madras two or three days later.

I heard afterwards that in accordance with Sri Aurobindo’s decision and order the shikha had been cut off. There is a custom still prevalent in South India to go to a temple and offer prayers there in order to remove the tuft of hair. The temple of Tirupati is held to be the foremost among the places for this purpose. Why does God ask for the shikha, what mystery lies behind it? I cannot explain. Nor can I say why Sri Aurobindo de¬manded my shikha.

Not even ten days had passed since my arrival in Madras when my father who had found out my lodging came to my room. Astounded at my appearance he stood fixed like a statue. It took him about ten minutes to come to his own self and then he sat down on the floor. Tears streamed down his cheeks. Some more time passed for the words to come out of his mouth. His words when uttered simply stupefied me.

“You have broken our religious traditions and set at naught all religious rites and customs.” Why did he speak so? There was no religious mark on my forehead — a blank brow! No tuft of hair on my head! No sacred thread across my chest! What else was needed? This was the ghost my father saw of me!

I spoke not a word.

About an hour elapsed before my father, without turning to me, said, “A girl has been chosen for you at Bangalore. She belongs to a rich family. Her parents have of themselves offered to bear all the expenses for your studies up to B.A. They are likely to give as dowry fifty thousand rupees in cash. I have just seen the girl. Yes, she is quite dark in complexion with pock marks on the face. Her family is extremely orthodox. But of what use now to think about all this? You have pulled down the whole edifice that I had built.” So saying he got up all of a sudden and left.

The sacred thread can be bought and put on; the religious mark can also be painted on the forehead; but where to go for the shikha?

The shikha was offered as first fruit to Lord Sri Aurobindo. Was this not a scrupulously orthodox Brahmacharya? The shikha was scissored off clean by Nolini Kanta Gupta in obedience to Sri Auro-bindo’s order at about 2 a.m. on the altar of the temple at sacred Pondicherry in which Sri Aurobindo is the mūrti (deity). He performed this service when I was asleep.

DAYS WHEN A BRAHMIN CAN HAVE VAPANAM (HAIRCUT) DONE!

Shastras enjoin that Brahmins should always keep a Shikha (tuft, kudumi குடுமி in Tamil). Also Brahmins should never cut their hair by themselves or even shave their beard by themselves. They need to go to a barber (ambattan in Tamil அம்பட்டன்). And they need to have their sideburns removed from the top of the ears whenever they go to a barber.

When can a Brahmin go to a barber? Not on specific days as mentioned below:

Not on Tuesdays, Fridays and Saturdays

Not on Prathamai, Dwithiyai, Chaturthi, Sashti, Ashtami, Navami, Ekadashi, Dwadashi, Chaturdashi, Pournami (full moon days) and Amavaasya (new moon days)

And not on Shannavarhi days ie 96 days in a year (meant for tharpanam offerings to the departed ancestors) as mentioned below:

Amavaasya days (mentioned already) 12 days in a year

Pournami days (mentioned already) 12 days in a year

Tamil month beginning days (Sankramanas days) 12 days in a year

Threthayugathi – 1 day in a year (check in panchangam for this day)

Kruthayugathi – 1 day in a year (check in panchangam for this day)

Dwaparayugathi – 1 day in a year (check in panchangam for this day)

Kaliyugathi – 1 day in a year (check in panchangam for this day)

Vaithruthi Yogam days – 14 days in a year (check in panchangam for these days)

Vyatheepata Yogam days Vyatipata – 14 days in a year (check in panchangam for these days)

Mahalayathi days – 16 days in a year; they occur just before Navarathri period only (check in panchangam)

Ashtaka days – 4 ashtami days in a year (Ashtami days are already covered, so not to worry)

Anvashtaka days – 4 navami days in a year (Navami days are already covered, so not to worry)

Thisroshtaka days – 4 days in a year (please check Panchangam)

Any day not mentioned in the above list is fine to have the vapanam done.

Why Do Indian Brahmins Hold A Shikha Or A Choti – Significance Of A Choti – Hindu Custom

Why Do Brahmins Put on A Choti On Their Head?

Our human physique has seven power centres, or chakras, ranging from the primary one on the base of the backbone generally known as the Mooladhara Chakra, to the seventh and final – the Sahasrara Chakra, which suggests the thousand petalled lotus. The kundalini is a snake like refined power mendacity coiled on the base chakra, which by means of yogic train might be made to uncoil and stand up by means of the chakras, lastly reaching the one on the high, the Sahasrara. The enlightened Grasp is one who has achieved the deepest realization of life, and his kundalini would have crossed the shikha, masking the a part of the cranium whereby lies the ultimate chakra, and reached the Sahasrara Chakra.

Sushrut rishi, the eminent surgeon of Ayurveda, describes the grasp delicate spot on the top as Adhipati Marma, which is the place the nexus of all nerves is. It’s the shikha that protects this important spot. Under within the mind is positioned the Brahmarandhra, the place the sushumnã (nerve) arrives from the decrease a part of the physique. In yoga, Brahmarandhra is the centre of knowledge, and the knotted shikhã helps increase this centre and preserve its refined power, generally known as ojas.

MundanWhen the child becomes one year old, three years or at the age of fifth or seventh year, his/her hair gets cut which is called Mundan Sanskara. It is believed that if she is a daughter, her Mundan ritual is done at the age of one year. This sacrament strengthens the head of the child and increases the ability to acquire knowledge and skills. Also, the germs sticking in the hair of the baby are destroyed by which the baby gets immense health benefits.

Significance of Mundan Sanskar)

ॐ सवित्रा प्रसूता दैव्या, आपऽउदन्तु ते तनूम्। दीघार्युत्वाय वचर्से।

In Hinduism, it is necessary to clean the skull of the infant by removing the germs which has been born at the time of the delivery over the child”s head, which is called Choora Karma Sanskar. This ceremonial rite of Brahmins is famous and popular world wide. Awareness is very essential for the systematic intellectual growth of the child, the removal of bad thoughts, and the development of superior ideas, in a subtle sense.

With this, taking a resolution of Shikha Staphana (establishing a crest) is also connected. We are the followers of the superior sage culture, we have to remain loyal and strive for the best ideals; To keep this resolve awake, Shikha Staphana is established as the flag of culture on the head of the body, in the form of symbolism.

Traditional methods of doing Choodakaram Sanskar

It is believed that when the baby comes out of the womb, her hair becomes impure at that time. The method of removing the head impurities of the baby is called the knit cremation or Choodakaram Sanskar.

Choodakaram Sanskar is conducted for child”s mental health and to make sure that he can utilize his mind with positivity in a meaningful way.

This Sanskar should be done by looking at auspicious time.

Choodakaram Sanskar is performed at a holy religious pilgrimage site or if you are doing this ritual at home, then it is mandatory to conclude the customs by Satyanarayan Puja.

It is believed that the ritualistic rites done for the child also get the benefit of the divine atmosphere of the religious place.

In the Hindu scriptures, it is said that “तेन ते आयुषे वपामि सुश्लोकाय स्वस्त्ये”. It implies that the child gains longevity by the sacraments of Mundan Sanskar.

Mundan Sanskar Muhurat Mundan Sanskar should be done when the child becomes 1, 3, 5, 7 years old.

Auspicious month: Chaitra, Vaishakh, Jyeshtha, Asadh, Magh and Phalgun.

Propitious Date:

Shukla Paksha: 2, 3, 5, 7, 10, 11 or 13.

Krishna Paksha: till 5th.

Favourable Day: Monday, Wednesday, Thursday and Friday.

Shubh Nakshatra: Ashwini, Megashira, Rehabilitation, Pushti, Hatha, Chitra, Swati, Jyeshtha, Abhijit, Shravan, Dhanitha, Shatbhishya, Revati (Birth Star Shubh and Vishthaksha Barajya).

Shubha Yoga Siddhi Yoga, Amrit Yoga, Sarvartha Siddhi Yoga, Rajya pradhya Yoga.

SIKHA AND HINDUISM

The sikha, which the Tamils call “Kudumi”, is a Sanskrit word that refers to a long tuft, or lock of hair left on top or on the back of the shaven head of a Hindu male.

What Exactly a Sikha is?

There is, however, no standard definition as how and what a “sikha” should be or look like. For instance, in Tamil Nadu, the Southern part of India where the majority of Tamils live, “sikha” is known by two common terms “Pin Kudumi” (=knotted lock of hair on the crown of the head and the rest of the hair shaved off) and “Mun-Kudumi” (=the hair is grown long in the front and knotted to the forehead).

Mun Kudumi was popular among earlier Brahmin Dikshitar, Namboothiri and Chozhiya. In point of fact, the Nairs (in Kerala), who are not Brahmin, at one time sported this style.

Is it in the Scriptures?

It is widely believed that according to the Hindu tradition, every male Hindu is required to wear a sikha. There are, however, no authentic scriptural injunctions that dictate that this must be observed. Erudite Hindu pundits and Shastris, when pressed to cite scriptural evidence to bear out this belief, are unable to give anything on the point from the Vedas. Often, they rely on the allusion to it found in the Manu Smriti (ii : 27) —

“By oblations to fire during the mother’s pregnancy, by holy rites on the birth of the child, by the tonsure of his head with a lock of hair left on it, by the ligation of the sacrificial cord are the birth taints of the three classes wholly removed.”

Islamic Concoctions

Sir Thomas Herbert, 1st Baronet (1606–1682) described a similar hairstyle worn by Persians in his book ‘Travels in Persia’:

“The Persians allow no part of their body hair except the upper lip, which they wear long and thick and turning downwards; as also a lock upon the crown of the head, by which they are made to believe their Prophet will at Resurrection lift them into paradise. Elsewhere their head is shaven or made incapable of hair by the oil dowae (daway) being thrice anointed. This had been made the mode of the Oriental people since the promulgation of the alcoran (Al Quran), introduced and first imposed by the Arabians.”

In ‘Passages of Eastern Travel’, Harper’s magazine‎, 1856, p. 197, an American traveller wrote:

“All Arabs, men and boys, have their heads shaved, leaving only a scalp lock, said by some to be left in imitation of the Prophet, who wore his own thus; and by others said to be for the convenience of the angel who will pull them out of the graves when the day of rising shall come.”

In “El Maghreg: 1200 Miles’ Ride Through Morocco”, Hugh Edward Millington Stutfield observed that Riffian (Berber) men of Morocco had the custom of shaving the head but leaving a single lock of hair on either the crown, left, or right side of the head, so that the angel Azrael is able “…to pull them up to heaven on the Last Day.”

Sushruta, the author of Sushruta Samhita, an Ayurvedic literature, has been purported to have encouraged the sporting a “sikha” to protect the head from injuries. But the “sikha” that has been referred to therein has nothing to do with the types that the Hare Krsnas keep.

Significance of Sikha

In Hinduism, there are many symbolical things which make easy to recognize our culture, like Sikha. It is a name of Hindu / Indian origin, it also means long tuft, or a lock of hair, left on top or on the back of the shaven head of a male Hindu. Though traditionally all Hindus were required to wear a Sikha, today it is seen mainly among Brahmin and temple Pandits. Whenever we see someone who has Sikha, it’s quite obvious to know the role. But the purpose of following this tradition is pretty religious, as well as it has a scientific aspect too.

Traditionally, Hindu men shave off all their hair as a child in a Samskar or ritual known as the Chudakaram. A lock of hair is left at the crown. The Sikha reportedly conveys one-pointed (ekanta) concentrates on a spiritual objective and devotion to God. It is also an indication of cleanliness, as well as a particular surrender to God. Who keeps SIKHA attracts cosmic energy which imparts enlightenment. The little part of the hair that hangs from behind our head pertains to give slight pressure on our brain that helps one to enhance concentration and mind control and improve memory.

The Sikha is like a tying goal, the pressure of it on the brain will always remind the person about his main objective as it increases the focus. It is more of a pride in our religion, In Hindu scripture, Draupadi took an oath in the assembly of the Kurus after she was molested by Dushasan that she would remain with disheveled hair until the enemies were properly revenged.

Similarly, Chanakya is said to have taken an oath to leave his Sikha untied until he humbles the Nanda kings who insulted him. Especially those who have taken vows of not letting the power of their practices seep down into lower centers. They accumulate it and try to conduct their lives from higher centers only. They let it loose when they absolutely need to. Having a Sikha is more like pride in Hinduism.

HINDU SAMSKAARAS (SACRAMENTS)

INTRODUCTION

Most societies, all over the world, perform religious, cultural and social ceremonies to validate the growth of an individual. Human growth is a continuous process, passing through important landmarks in life—birth, infancy, childhood, youth, adolescence, old age and death. Certain periods in an individual’s development are significantly noticeable. It is during these periods significant changes take place physically, emotionally and cognitively. Hindu scriptures prescribe stage-wise religious sacraments called “Samskaaras” to be performed at various stages of individual’s life. In Sanskrit language Samskaara means well making (Sam=well; kaara=making). Samskaara therefore means that which removes the impurities from an object, take away all the bad or evil elements and imparts good qualities. In Hinduism it signifies a religious ceremony during the growth period of an individual from birth to death.

Hindu migrants are drawn from different regional and socio-economic back-grounds differing in their practice of religion. As we all know Hinduism is not strictly a religion and it is a way-of-life one leads, though they all call themselves as Hindus. Yet there is a common cultural and spiritual bond amongst all Hindus and they all believe and practice certain basic Samskaaras. Hindu culture places great emphasis on mutual expectations and duties rather than individual rights and responsibilities. Hindu Samskaaras focus on these values. Samskaara marks important turning point in the life of every individual. They foster one’s growth not only as an individual but also as a member of one’s family, community, society and in the broader sense the world at large.

In the early Vedic culture, which was more sacrifice oriented (yajnas) there were forty sacraments in vogue. Vedic domestic rituals called Kalpa Sootras, Grihya Sootras and Srauta Sootras belong to different Vedas. They give an accurate picture of the social life, popular customs and usages in ancient India. Hindu sages prescribed 40 ceremonial sacraments for different categories of people, who follow Sanatana Dharma as follows:

1. Garbhaadaana, 2. Pumsavana, 3. Seemantha, 4. Jaatakarma, 5. Naamakarana, 6. Annapraasana, 7. Chowla, 8. Upanyana, 9. Praajaapatya, 10. Saumya, 11. Aagneya, 12. Vaiswadeva, 13. Samaavartana, 14. Vivaaha, 15. Deva Yajna, 16. Pitr-Yajna, 17. Manushya Yajna, 18. Bhoota Yajna, 19. Brahma Yajna, 20. Anvashtaka, 21. Paarvana, 22. Sthaleepaaka, 23. Aagrahaayani, 24. Sraavani, 25. Chaitri, 26. Aasvayuji, 27. Agniyaadhaana, 28. Agnihoetra, 29. Darsa-poornamaasa, 30. Aagrayana, 31. Chaaturmaasya, 32. Niroodhapasubandha, 33. Sautraamani, 34. Agnishtoema, 35. Atyagnishtoema, 36. Uktya, 37. Shoedasi, 38. Vaajapeya, 39. Atiraatra and 40. Aptoryaama. They contain 14 ceremonial sacraments, 5 Pancha Mahaa Yajnas, 7 Paaka Yajnas, 7 Havir Yajnas and 7 Soma Yajnas.

Out of the forty some are to be performed every day, some at certain times and some at least once in a life time. In the first category are Pancha Maha Yajnas. People follow different vocations doing different jobs and with different mental qualities in keeping with them. In conformity with these differences and dissimilarities sages assigned the Samskaaras also differently to different people. It is therefore not obligatory to go through all these 40 sacraments by every Hindu.

Towards the medieval Vedic period, sacrificial approach was slowly taken over by Bhaktimaarga or devotional form of worship due to the influence of great philosophers and sages like Ramanuja, Madhva, Vallabha, Nimbalkar, Chaitanya Maha Prabhu and others. In keeping with this devotional form of worship, Samskaaras also got confined to 16 sacaraments. Many of these Samskaaras too contain in them fire sacrifices called Homa and Yajna. They invariably include Punyaaha Vachana, declaration by the priests (Brahmins) present at a function that the ritual performed will prove to be auspicious and Udakashanti, purification by sanctified water. They also include Naandi Sraaddha, a sacrament seeking the blessings of the ancestors. The ceremonious functions of Chowla, Upanayana, and Vivaaha also include Paalika ceremony. It is customary to germinate seeds by auspicious ladies and offer the sprouts to the five deities, Brahma, Indra, yama, Varuna and Soma. The grain seeds used are rice, black gram, green gram, sesame and mustard. The seeds are soaked in milk and germinated in sand filled pots. This offering is made to the specific deities for the protection of the individuals or the family for whom the function is performed. They are immersed in a river or pond after the fourth day of the ritual. They derive their name Panchpaalika from the five deities, meaning five protectors. The 16 Samskaaras are:

1. Garbhaadhaana—sacrament to guarantee conception.

2. Pumsavana—sacrament to protect the fetus and to have a boy.

3. Seemanta or Seemantonnayana—sacrament done on the eighth month of pregnancy for the proper mental formation of the child.

4. Jaatakarma—birth sacrament involving the preparation of horoscope (astrological chart) of the child.

5. Naamakarana—sacrament of naming the child. This ceremony is performed in the home, usually when the child is eleven to forty days old.

6. Nishkramana—sacrament of taking the child for the first time to outside world.

7. Annapraasana—first feeding of solid food (rice), usually done in front of the god in a temple.

8. Choodaakarana or Chowla—sacrament of first cutting/mundan of hair and wear a Sikha or Choti.

9. Karnavedha—Sacrament of piercing the earlobes of the child for putting the jewelry.

10. Vidyaarambha—sacrament to make the child write and learn the alphabets and initiation to secular studies (Aparavidya)

11. Upanayana—Sacrament of wearing the holy thread by which one becomes a Dwija or “twice born”, performed when the boy is between the ages of eight to sixteen.

12. Vedaarambha—Sacrament to start the Vedic Studies under a Guru and initiation to Paravidya (Knowledge of the Supreme).

13. Keshaanta—Sacrament for shaving the beard or the head during the Vedic study/

14. Samaavartana or Snaana–Convocation ceremony after the Completion of Vedic studies and sacrament for home-coming.

15. Vivaaha—Marriage ceremony as per Vedic Rites.

16. Anthyeshti—Cremation or Funeral Ceremony

We often mistakenly think that sacraments like Pumsavana, Seemantha are meant for the mother. Actually they are for the life taking shape in her womb, the fetus, and are meant to be purified. Now-a-days we have ceased to chant the Vedas and practice Vedic Rites. So, we do not wear the Sikha or Choti also. However Upanayana Ceremony amongst upper castes is celebrated with all fanfare inviting large crowds of friends and relatives, indicative of their caste or birth supremacy. Practically no attention is given to Paravidya, the true knowledge. So, some of the Sacraments have lost their significance and are on the way out. Strangely enough some newer Sacraments have appeared on the scene; some other age-long sacraments are still practiced though not included in the above 16 sacraments. These prescribed religious rituals are: 1) the post funeral honoring of the departed (Shraaddha ceremony); 2) Building a new home as per Vaastu Saastra; 3) Entering a new home (Grihapravesha); 4) Spiritual Initiation (Sanyaasaasrama); 5) The attainment of Puberty; 6) Teertha Yaatra; 7) Gayaa Shraaddha; 8)Sacraments for 60th, 70th and 80th Birthdays (Shashti-abda Poorti Shanti, Bhima Ratha Shanti, Sahasrachandra Darsana, Kanakaabhishekha Shanti, Shataabdi Shanti) and others.

As mentioned above to-day due to changed times and altered life-styles of Hindus, not all the Samskaaras mentioned above are strictly followed. Under special circumstances such lapses are condoned by Hindu religious texts. For instance, the scriptures say that a Hindu need not strictly observe the scriptural injunctions and prohibitions in a foreign land if circumstances are not conducive to such an observance. No hard and fast rules of Samskaaras existed during the Vedic period. Mantras now used in rituals of marriage, conception, and funeral can be found in Rigveda, Brihadaaranyaka Upanishad etc. besides those generally recited during all rituals like Purusha Sookta. Atharva veda is a rich source of mantras relating to many sacraments. They were later developed, amplified and codified in Kalpa sootra and others.

Hindus settled in foreign lands are also trying to solemnize certain events which are observed as special days to honor special events or persons. Hindu Temples try to solemnize Mother’s Day dedicating it to Goddess Lakshmi, Graduation Day (completion of High School Studies) dedicated to Goddess Sarasvati, Gurupoornima Day, the Birthday of Vedavyaasa, dedicated to teachers. They also solemnize the possession of first vehicle dedicating it to Viswakarma. In India too Children’s Day is celebrated on Nehru’s Birthday, Teacher’s Day on Radhakrishna’s Birrthday and Martyr’s Day on Mahatma Gandhi’s Birthday. The birthday of great saints are also celebrated all over India— Sankara, Ramanuja, Madhva, Ramakrishna Paramahamsa, Shirdi Saibaba, Raghavendra and others. Thus while some age-old sacraments are fading out new sacraments are springing up in India and abroad where Hindus are settled. Special worships in temples and nationwide celebrations are planned on these occasions. Thus the continuous changes that are taking place in the Hindu way-of-life with the passage of time, change of place and situations can be seen as the proof of the accommodative spirit of Hinduism within the frame work of Sanaatana dharma, The Eternal Tradition.

Hindu Panchangas (almanacs) indicate good dates for conducting Garbhadhaana, Pumsavana, Seemantha, Jaatakarma, Taara Shanti ( ceremony to ward off evil influence of bad birth star), Naamakarana, Cradle ceremony for the baby, Karnavedha, Annapraasana, Chowla, Aksharaabhyaasa, Aayushkarma (ritual for longevity), Upanayana, Vidhyaarambha, Vivaaha, Bringing Bride Home, Buying Land, Ground Breaking Ceremony, Tilling the soil (Ploughing) ceremony, Buying Cattle, Sowing Seeds, Grihapravesa (ritual for entering a new house) etc.

SIXTEEN SAMSKAARAS

1. Garbhaadhaana—in Hindu way-of-life sexual intimacy between couples is considered a sacred responsibility. The son is called “Putra” in Sanskrit meaning one who saves the soul from hell by performing obeisance. It is believed that couple should think of their favorite gods and goddesses and seek their blessings in order to be blessed with good children. The sexual union of man and the wife is sanctified by mantras in the ceremony, with the purpose, the well being of the life coming to this world by their union. Now-a-days people omit to perform this ceremony, since they feel such religious rites are awkward, which is not right. This rite sets the stage for having a child who is desired, welcomed and accepted as a blessing of the Lord. The couples proclaim their love and commitment to each other and acknowledge their desire for progeny with the blessings of the Lord. In Hindu way-of life children are symbolic of the river of life. Therefore every step of conception, rearing the child within the womb, child birth and other aspects are given specific importance.

2. Pumsavana—when parents decide to have a child, this Vedic Rite is performed in the third month when pregnancy becomes visible or confirmed. Usually they pray for a male child as the first born. It is believed that son is the one who saves the souls of his parents from going to hell. Hence, it is desired to have a male child first. Even from the scientific point of view husband carries both X and Y chromosomes. At the time of conception if a sperm carrying X chromosomes meets the ovum it is fertilized as girl. If the sperm carrying Y chromosomes meets the ovum a boy is born. Therefore, the deciding factor is the male sperm, which fertilizes the ovum and the sex is determined immediately after conception. Thus the male supremacy is established from both scientific and spiritual thinking. However Manu says both son and daughter should enjoy the same status in social life. In Hindu culture the eldest son has the responsibility of performing all rituals and duties connected to one’s parents and forefathers. The reason for wanting to have a male child is to continue one’s family lineage. The Mantras for this sacrament freely rendered are as follows: “May God Easana fulfill our wishes; May Dhaata bless the world with children and wealth; May he bless this household too with children; May the immortals live in this house. May Agnideva (Fire God) bless me with sons; May Indra (King of devas) bless me with children; May I have handsome children”.

3. Seemantonnayana or Seemantha— this ceremony derives its name from the parting of the hair of the pregnant lady during the ceremony. This prenatal Vedic sacrament is performed during the sixth or eight month of pregnancy with the purpose to ensure a happy, healthy child and motivate the mother to have pleasant positive thoughts, a sort of psychological treatment. This is done only for the first child birth. For the mother it is a profound experience to be bearing an individual, who is at once a part of her and part of her husband, symbolically attached to her; the child will separate from her shortly to become an individual in the outside world. During this ceremony, besides the Vedic rituals, many other social customs are followed to maintain the mother’s healthy physical condition. It is also an occasion to celebrate while the husband is preparing for the role of fatherhood. Husband and wife therefore pray to the Lord reaffirming their support and care for each other as per the promises made during the wedding ceremony. Raaka, presiding deity of full moon, is invoked during this ceremony to make the pregnancy fruitful; make the child birth fruitful; and make the child beautiful like the full moon. Mantra chanted during this ceremony essentially means: “I invoke goddess Raaka to bless the occasion. May she bless the ceremony! May my son be of sharp intellect! “. Elderly ladies present also sing wishing the pregnant lady to be mother of heroic sons. The mother fasts and also keeps silence after the ceremony till the rise of stars and moon and at the close of the ceremony touches a male calf, symbolizing the wish for a son. Living in a different culture, Hindus feel the delicacy to perform rites like Garbhaadhaana, Pumsavana and Seemantha publicly. However such ceremonies can be gone through within the four walls of the home limiting it to be a private family function without inviting a crowd. The high principles involved in such rituals should be realized whose intentions are for the well-being of the life to come, and therefore the ceremony performed is done to seek the blessings of the Lord.

4. Jaatakarma—Hindus celebrate the birth of a child as a religious ceremony of prayer and gratitude to the Almighty for the miracle birth and safe delivery. It is an occasion to pray for child’s good health, strength and intellectual growth. Birth of a child is a well recognized ceremony in all societies and cultures and therefore Jaatakarma takes the lead as the first public function. This function is celebrated with gifts and charity, thereby seeking everyone’s good wishes. It is also customary to prepare the horoscope of the child and prepare the astrological chart with the help of an expert in Jyotisha saastra.

5. Naamakarana–the importance of naming ceremony can be well summarized by the following verse of Brihaspati, the mythical Guru of the Hindus: “Indeed all transactions in the world take place through name; name is the cause for auspiciousness in all actions. Through name alone a person gains fame; therefore indeed the naming ceremony is praise-worthy”. In the Hindu tradition, naming of a child is not a mere legal formality or a secular social function.

It is a religious sacrament in which identity is not only conferred upon a child for the rest of his life but also passed down to the next generation. Often the middle name is the father’s or mother’s name, thus establishing a connection with one’s parents as a part of self-identity. The last name is indicative of one’s community. It may also indicate the place where the ancestors lived, thus giving an identity within a wider social structure. In certain communities, it is common to have a name suggesting one’s family profession like Aachaarya, Gupta, Bannerjee, Patel etc. Unfortunately, such names also indicate of one’s caste, and give the color that Hindus always cling to their caste tradition. Sometimes the last name could also be the ‘Gotra’ of the individual, the parental lineage carrying the name of the sage from whom one’s forefathers descended from. This seems to be the most logical last name as Gotra is required in all religious functions while undertaking the religious vow; every Hindu belongs to a particular Gotra. Gotra provides an identity with one’s heritage and an intimate bond with child’s ancestors and parents.

Naamakarana is usually done after eleventh day after birth. The child is made to lick honey, then gently talked to and made to suck, seeking the blessings that the child may be brilliant and glorious like Sun. The child is then made to touch the ground to devotionally surrender to Hindu culture or Dharma. The name of the child is then announced and all the relatives and friends bless the child with good health, happiness and good life. When a woman is blessed with a son, it is also customary for the child’s maternal uncle (Maama) and maternal Grand-father (Naana) to present clothes, ornaments and other things to the baby, its parents and close relatives. This custom is celebrated as ‘Chhochak’ ceremony. It is usually performed along with the Naamakarana ceremony. In many families, this ceremony is performed even when a daughter is born. Manu says: “Just as soul and son are alike, so are a son and daughter equal”.

6. Nishkramana—this is the child’s first outing which is ceremoniously celebrated. At the end of the second month there are shifts in the child’s perception. The child starts to make connection with the world starting with its mother. The child becomes more aware of the world apart from itself and interacts with its parents. The child at this stage is taken out of the house, exposed to the Sun and Moon deities, the luminaries that preside over day and night. The Sun, Moon and Agni (fire) are all shining because of the Lord. His light is manifold compared to these luminaries. Invoking the Lord in this visible form of deities the parents pray for the child’s protection always. Atharva Veda says: “Oh child! At the Nishkramana ceremony may the earth and the world shower welfare and benevolence upon you! May the Sun shine bright upon you! May your chest be filled with fresh life giving air! May the divine waters of Ganga and Yamuna quench your thirst! “. Since the human body of the child is made up of five elements it is customary for the father to normally seek blessings of deities controlling these elements.

7. Annapraasana–when the child is six to seven months old teething begins. Then the child’s digestive system is ready to accept solid food and the child is ready for this sacrament. An infant lives on mother’s breast milk for six months. Then after, the child’s diet needs to be supplemented with solid foods. The process of changing over the dependency on mother’s milk to solid food is known as weaning. After the weaning period the child’s dependence on mother is lessened. If the breast feeding continues beyond six months the child becomes only demanding and dependent and weaning becomes more difficult. In Hindu religious tradition, Annaapraasana is a significant event. In Hindu concept food is always considered as Prasaada, blessed food, as the food is always offered to the family deity before eating. The first morsel of food the child eats is the first Prasaada of the Lord the child enjoys. Therefore, the food is ceremoniously prepared and offered to the Lord before feeding the child. The Lord is invoked in the form of deities presiding over knowledge and vigor while offering the food.

8. Choodaakarana or Chowla or Mundan—this is a ceremony in which the hair on the child’s head is cut. In a male child, a tuft called “Shikha” or “Choti” is also kept. This ceremony is generally performed by the end of the third year. In Vedic culture, hair symbolizes binding desires. When old hair is shed, new ones take their place. Similarly one’s binding desires which are countless, keep growing and when fulfilled, get replaced by new ones. The hair that is shaved is offered to the Lord, symbolizing surrendering one’s countless binding desires. Both parents pray for the child’s longevity, intelligence and success. Sikha or tuft is usually kept by all Vedic scholars, which is essential to conduct all auspicious rituals. Sikha or tuft is removed only at the initiation ceremony to Sanyaasaasrama (entering into an ascetic or monk’s life). At the time of conducting religious rites, Hindus tie their Sikha with a knot symbolizing that they take a vow to tie down all their binding desires. The head houses the brain and pituitary glands that control not only the whole body, but also thoughts, feelings and emotions that guide us through life. It is believed that the roots of the hair forming Shikha (Choti, Kudumi, Juttu) go down to the control centers in the brain. This is the seat of wisdom and thoughtfulness. Externally this place is marked by a Sikha. Even virtuous actions become demonical without a Sikha, says Vedavyaasa. It is believed that when Sikha is tied with a knot at the time of prayers the energy generated within the mind is not lost. With no loss of energy there is better cultivation of mental faculties, wisdom and noble thoughts.

Hair on the child’s head sprung in the wombs of the mother. It is therefore believed it is also endowed with bad influences which are not good for child’s development. Therefore this ceremony is considered important. Removal of the hair on the child’s head for the first time aims at development of the mind, mental capabilities, good health, charm and long life. Yajurveda mentions about the same. Shikha is a tuft of hair at the back of head specifically kept by Vaishnavas and Brahmanas. According to the Vedic culture, when a person undergoes the cuda-karana-samskara (hair-cutting ceremony) and upanayana (Vedic initiation), he must shave his head, leaving a tuft of hair called a sikha.It is an established rule that anyone who recites Vedic mantras should not have hair on face and head. So, those who need to perform Vedic rituals are advised to remove their hair.Our human body has seven energy centres, or chakras, starting from the first at the base of the spine (Mooladhara Chakra) to the seventh and last one – the Sahasrara Chakra. The kundalini is the snake like subtle energy lying coiled at the base chakra, which through yogic exercise can be made to uncoil and rise up through the chakras, finally to the top one, the Sahasrara. The master, one who has achieved the final goal, or enlightenment or perfection or union, is one wherein the kundalini would have reached the Sahasrara chakra.A Brahmin is one who after all his interim intellectual pursuits, is in ultimate search of this final union or state of perfection. At this point he is said to be one with the Brahman. This is the Brahmin’s final goal. The shika covers that part of the skull wherein lies the final chakra – the Shasrara Chakra. He retains the hair to protect it. Then the question would arise, why shave of the rest of his head?One of the main rituals of the Brahmin’s practice is the Surya Vandana, and Sandya Vandana. It is believed that the sun is the primary source of clean energy not just to the physique, but also to the mind. He wants the uninterrupted rays of the sun to fall on his brain and soak in. (Remember, hair, like our nails, is dead matter.) He stands in the sun three times a day to pray, chant his mantras and meditate – facing the sun. However, there are many reasons for having Shikha: !1)When a devotee leaves his body Krishna pulls the soul from the top most chakra which is on the head under the shikha. 2. It is said that according to the karma of a soul, the living entity at the time of death leaves the body from different places, from mouth, nose, etc… But a devotee who leaves this body from that chakra (sahasrara at the shikha) attains high planets of the Spiritual world.

9. 3. Also hair is needed to protect that chakra. Women do not cut their hair, because their other lower chakras are not protected well, but if they have long hair they protect them with their hair.

10. 4. Shikha is also like a spiritual antenna on the top of the head meant to show to the Lord and that we are aspiring recipients of His causeless mercy.

5. One must have a sikha to perform any kind of yajna. Therefore in Indian tradition all the Brahmanas, Vaisnava or otherwise, keep a sikha. Although there seem to be no sastric injunctions regarding the size of the sikha, Gaudiya Vaisnavas traditionally keep the sikha about the size of a calf’s hoofprint, approximately 1.5 inches (5 – 6 cm.) in diameter.

6. Srila Prabhupada mentioned this in a conversation with some of his disciples in Hawaii (6.5.1972): “Gaudiya Vaishnava shikha is an inch and a half across — no bigger. Bigger shikha means another sampradaya…. And they have to be knotted.”

7. The shikha may be any length, but it should be kept tightly knotted and only untied when you are washing, The Hari Bhakti Vilasa observes that members of the upper classes even tie the sikha before taking the final ablutions of a bath. This particularly applies when bathing in a body of water such as a river or a lake, in which case to not tie the shikha prior to bathing is considered low class and disrespectful to the sacred rite of bathing.

While tying your sikha after bathing, chant the Hare Krishna mantra, or, if initiated with Gayatri mantras, silently chant the Brahma-gayatri (first line of Gayatri). The shikha should not be braided (traditionally only women braid their hair), nor should it be kept long and disheveled. Naturally, if the shikha is too short to be tied, it is all right to leave it open, but it should not be disheveled.

8. Significance of Shaving head – It is a symbol of renunciation. If you see materialists, they are extremely fond of hair. Decorating hair etc. pulls us into bodily consciousness. This is not good for practicing spiritualists. So as an indication of renunciation from material consciousness devotees shave head.

9. Significance of shikha – Another view: It is a symbol of duality of souls and supreme Lord. Impersonalists believe that there is no duality between the supreme and the living entity and they are expected to shave their heads completely. Vaishnavites believe in the philosophy that there is clear and eternal distinction between supreme god Krishna and living entities. The shikha is symbol of Krishna which is large and the remaining very little hair is the symbol of insignificant and innumerable conditioned living entity

10.) Scientific Reasons for Having a Shikha:

(A) A person who keeps Shikha attracts cosmic energy which imparts enlightenment.

(B) The small portion of hair that hangs from behind our head applies little pressure on our brains that helps one to improve concentration and mind control and improve memory.

From the time of the Vedas, the shikha was a distinguishing feature of the Brahmins, Kshatriyas and Vaishyas. It signified the ‘twice-born’ or all those Upanayanam has been performed. At the time of Chudakarana, a tuft of hair was left on the head, never to be cut. This shikha covered a large part of the brain. According to Sushruta, the reason that a few tufts are left on the head is that at the crown, an artery joins a critical nerve juncture. Since an injury to this part of the head is believed to be fatal, it was considered necessary to protect the area by keeping a tuft of hair over it. The shikha was a symbol of superiority and of cleanliness.

11. Karnavedha—Hindus believe the working of the mind is enhanced with the wearing of gold ornaments in ear and nose; nose jewelry protects the nose from nasal problems and provides relief from coughs and colds; Wearing ear-rings by women helps to regulate menstrual periods and also provides relief in problems like hysteria. Piercing of ears is also equated with acupuncture techniques that are in vogue for preventing sicknesses. It is believed that the rays of the sunlight pass through pierced holes, increasing intelligence of both boys and girls. Yajurveda says: “At an appropriate time and place one should pray to gods and expose the child’s ears to the rays of the sun chanting the suggested Mantra. Ear-piercing is generally performed along with Choodeekarana, shaving of the head. Ornamentation is part and parcel of Hindu Vedic culture. Males tend to wear small and simple ornaments while females wear large, elaborate ornaments on their ear lobes. Usually for boys the right ear is pierced first followed by the left, after the prescribed initiation ritual by the parents. Maternal uncle holds the child on his lap while ears are pierced. In girls, left ear is pierced first followed by the right. It is also customary to pierce the left side of the nose for girls. Samskaaras mentioned above are meant to protect the child from the evil influences arising from the sins committed by the parents. They are done by the parents to remove the ills caused to the child by their harmful influences.

12. Vidyaarambha or Aksharaabhyaasa—this ceremony is performed by the parents when the child is five years old. It is the sacrament in which the child is introduced to read and write alphabets called Aksharaabhyaasa. The Vedic culture attaches high value for learning and knowledge. Sanctity of knowledge is stressed in this ritual. The child is taught to develop reverential attitude towards knowledge which helps one to grow and mature with wisdom. In this ceremony, prayers are offered to the Lord in the form of deities Ganesha, Saraswati, Brahma, Vishnu, Maheswara and the Teacher. The ceremony ends with the child seeking the blessings of elders and teachers. The child is made to learn by heart important prayers especially to Guru (teacher), Ganesha and Saraswati:

“Gurur Brahmaa gurur Vishnuh gurur devoe Maheswarah | Gurur saakshaat Parabrahma tasmai Sri gurave namah ||”

“Vakratunda Mahaakaaya Koeti Soorya Samaprabha / Nirvighnam kuru may deva Sarvakaryeshu sarvadaa //”

“Sarasvatee namstubhyam varaday kaamaroopinee / Vidyaarambham karishyaami siddhir bhavatu may sadaa //”

Hindu children living abroad are tutored at home or made to join Vedic heritage classes where such facilities are available and taught to chant prayers after this ceremony every day thus creating interest in them to Paravidya (knowledge about the Supreme).

13. Upanayana—Brahmacharya (celibacy) is the first stage in Hindu’s life. Upanayana is the sacrament by which the child is initiated into Brahmacharya. It is usually performed for Brahmin boys at the age of 8, 12 for Kshatriya boys and 16 for Vaisyas depending on their pursuits of their assigned or family profession by the Vedic society. In the case of Brahmin boys, it is performed earlier as they require more time to study Vedas under a Guru which usually takes twelve years.

Mahanaaraayana Upanishad says: Gayatree chaturvimsatyaksharaa tripadaa shatkukshih panchaseershah Upanayane viniyogah || The deity Gayateree has twenty-four syllables, comprised in three feet, six sheaths or cavities and five heads. It is employed in Upanayana, or initiation into Vedic studentship. This is the origin of Upanayana samskara. Gayatree is also known as Saavitree and Sarasvatee. The Supreme Being as the indweller and impeller of all Creation is known as Savitar and hence the passage in praise of him is called Saavitree. The Vedas are represented as a lake or Saras which gives the waters of life and hence Gaayatree as the essence of Vedas is called Sarsvatee. These two terms magnify Gaayatree as the object of worship.

This ritual also fosters independent thinking and living by the boy while pursuing his Vedic studies. Until the boy finishes his education, he spends his time solely devoted to Vedic studies, avoiding all other pursuits and attractions. He pledges to be attentive, study well and respect the teacher. It is the first Samskaara that a boy performs, chanting the Mantras himself. Now-a-days even as student-bachelors or as householders we have ceased to chant the Vedas and practice Vedic rites. So, we do not care to have Sikha or tuft and also ignore rituals connected with it. In Vedic days even girls underwent Upanayana Samskaara. Even now some Namboodari families solemnize Upanayana ceremony for girls wherever they live. In Brahmin community, this ceremony has become a social and religious obligation. Whether one studies Vedas or not this ceremony is conducted at any time before the marriage ceremony by Brahmin community. May be the Brahmin community today understands its original intent towards spiritualism, and therefore recognizes the need for sacred thread ceremony and also wear it constantly.

The three strands of the sacred thread remind the wearer constantly of his duties to the teacher, to the gods and fore-fathers. They are symbolic of trinities, Brahma Vishnu and Siva and also the three Vedas, Rig, Yajur and Sama. They also signify the three gunas a man is saddled with in this life—Satva (purity), Rajas (worldly pleasures and ego) and Tamas (darkness or illusion). Man should strive to increase the content of Satva component by controlling as well as decreasing the other two gunas, if not eliminate them completely focusing on Brahman, to improve his life for liberation.

Religious texts also prescribe the way the sacred threads have to be worn and replaced. At least once a year the sacred threads have to be replaced observing prescribed rituals. The sacred threads are always worn on the left shoulder, their normal position (called Upaveeti), and during worship. On rituals like cremation and offering oblation to fore-fathers it is held on the right shoulder (called Praacheenaaveeti). It is also obligatory to tie the sacred threads around the right ear raising it high, after taking it to a garland form (called Niveeti) when one attends to his nature calls. This also keeps them clean avoiding accidental contamination. In the opinion of Dr. S.R. Saxena of Queen Elizabeth’s Children Hospital in London, tying of sacred threads around the ears while attending to nature calls has a scientific explanation. Tying of the threads around the ear after bringing it to garland form enhances spasmodic movements of the intestines enabling easy and complete evacuation of bladder and fecal matter without hindrance. With this better cleaning of intestines and bladder, blood pressure is kept well under control. It is also believed that the pressure around the ear strengthens the heart activity. Ayurveda mentions that nerves around the right ear are linked with muscles controlling evacuation of bladder and those nerves on the left are linked with anus. Diseases like excessive urination, diabetes, piles and fistula are helped by this action.

After this ceremony some continue to do daily rituals connected with it chanting Gayatri mantra. Since Sudras (service class) had no intention to study Vedas even during vedic period, they did not go through this ceremony and therefore there was no religious mandate for them to undergo this. Kshatriyas and Vaisyas conduct this ceremony if they so desire but it is not a social or religious obligation anymore. It may be of interest to know even in the medieval period and later some of the Azhwars of Tamilnadu who were not Brahmins were Vedic scholars and experts in the interpretation of Vedas. Ramanuja the great philosopher accepted and respected Nammazhwar, a renowned Vedic scholar and main author of Tamil Divyaprabhandam (Tamil Veda), who was not a Brahmin as his Guru.

Upanayana means “Taking near”, taking the boy near to his Guru for his bachelorhood (Brahmacharyaasrama). A woman’s Guru is her husband. Joining him in holy Vedic matrimony is considered as her Upanayana according to Kaamakoeti-peetham Sankaracharya. Therefore he feels there is no need to conduct Upanayana for girls. According to the system devised by sages, a boy is made to surrender to his Guru at the time of his Upanayana ceremony while girl does the same to her husband at the time of her marriage, who is her Guru, friend, philosopher and guide.

In Vedic period, students had to live for several years in their teacher’s house or Gurukula institutions. A special religious sacrament besides Upanayana was also conducted after their return home. No such tradition is followed today. Educational system has changed today and is now very similar to that in the West. Upanayana ceremony and its connected ceremonies have therefore become a formality and indicative of caste system insistency ignoring their original intent to initiate the child to Vedic studies or Paravidya (spiritual studies). It was a spiritual initiation during the Vedic period for the three higher castes before attaining puberty, which has lost its significance today. However this ceremony, when conducted without the follow up study of Vedas, reminds the young minds the need to start spiritual education on their own under a teacher or the parents. Privately run Vedic Heritage Classes run by temples and philanthropic institutions cultivate the spirit of spiritualism now-a-days for all Hindus irrespective of their caste or gender considerations.

14. Upanayana is considered as a process of rebirth and therefore one who undergoes this ceremony is called Dwija or twice born. The child begins the life of studentship with the pledge to live a disciplined life of study. Upanayana ceremony is very elaborate and conducted on an auspicious day and time. The child then moves to Gurukula or the hermitage of the Guru under whom Veda is studied. The child receives a sacred bath and approaches his teacher announcing his intention to study Vedas. He is given new clothing befitting bachelorhood and invested with a sacred thread of three strands with a knot at the end, called Yajnoepaveeta which is worn across the chest over the left shoulder. He is also initiated to Gayatri Mantra which is a prayer for emotional maturity and wisdom and Mantras to be chanted before and after food, thanking the Lord for having blessed his life comfortable with good food. After this he performs his first fire ritual (Homa) called Samitaadhaana. The ceremony ends by begging his mother and other women for food called Bhikshaatana.

15. Vedaarambha —this is a sacrament performed by a student before his teacher prior to beginning the study of Vedas. The Sanskaara consists of Tarpana (water oblation) to nine Kaanda Rishis; Homa (fire oblation); Adhyayana (Vedic study); and Utsarjana, conclusion of the ceremony. By this sacrament and prayers the bond between the teacher and the student is fostered and the study of scriptures is sanctified. This sacrament has also lost its meaning now-a-days as Upanayana. At the commencement of Adhyayana and before Utsarjana the following Shanti Mantra (peace seeking Mantra) is invariably chanted both by the teacher and the taught: “Sahanaa vavatu Sahanau Bhunaktu / Saha veeryam karavaavahai / Tejasvi Naavadheetamastu maa vidvishaavahai / Om Shaanatih, Shaantih, Shaantih /” May He (the Supreme) protect us both (the teacher and the taught)! May He invigorate us both to enjoy the study! May we both exert together (to discover the true inner meaning of scriptures)! May our studies be fruitful and faithful! May we not misunderstand each other at any time! May peace be with us from divine wraths (heavenly disturbances)! May peace be with us from phenomenal cruelties (external disturbances)! May peace be with us from bodily obstacles (internal disturbances). With this Mantra the guru and the disciple are psychologically prepared to give, receive and discuss knowledge. Good teacher-student relationship is needed to learn quickly and succeed.

Religious texts also prescribe an additional “Medhajanana” ceremony before commencing serious study of Vedas. Medhajanana literally means arousing intellect. Hindus believe that with this ceremony the child’s intellect, brilliance, knowledge and devotion are generally enhanced. With the study of Vedas all sins are eliminated; one lives longer; one succeeds in everything. The nectar of learning comes just like normal food and water.

16. Kaesaanta—this sacrament is performed by the boy who is sixteen years of age, that is when he has reached the age of adolescence. In this ceremony the boy starts shaving his beard, renews his commitment to the life of bachelorhood (Brahmacharya) and offers gifts to the teacher. This marks the transition from boyhood to adulthood. However he does not compromise his commitment to self discipline and completion of study till he leaves his Guru.

17. Samaavartana —this sacrament marks the end of the life of studentship. This is performed by one who chooses to enter the next stage of life of the householder (Grihastaasrama). It involves a purification bath, offering prayers and offering dakshina in the form of gifts and money to the teacher who has been teaching him all along free, without charging him anything and taking care of his well-being at his place. Dakshina is an honorarium given by the disciple to the guru, affirming his faith, and devotion to the guru for the invaluable knowledge he has received free. This has been replaced by college fees in modern educational system. The student is indeed indebted to the teacher.

The teacher also gives his final advice to the departing student, a kind of convocation address. The rare student who does not choose to pursue a householder’s life makes his commitment to live as a bachelor (Brahmachaari) or take to Sanyaasa or mendicant’s life to lead the life of an ascetic or monk. This sacrament aims at providing the final instructions on control of the senses, disposition towards charity and welfare of man-kind. Atharva Veda says: “A Brahmachari utilizing all abilities goes through the vast ocean of knowledge to seriously pick knowledge that could help him in his livelihood. As one who has graduated he receives honor through modesty, ability and calculated application of knowledge in his work.

18. Vivaaha—the stage of life in which one lives a life of commitment to one’s spouse and family is called “Grihastaasrama” in Vedic culture. It is a relationship to have a progeny and fulfill the duties and responsibilities that go within the context of making home and serving the society as per the mandates of Sanatana Dharma. It is a life-long commitment sanctified by the Hindu marriage ritual.

The husband puts on a second Yajnoepaveeta as he steps into the ritual signifying his wife’s partaking

in all rituals. He undertakes to fulfill his debt to gods, pitrus (ancestors) and rishis (sages).

Marriage is looked upon as a coming together of two participating families to provide a broader social base wherein the couple can live together and raise a family besides joining hands as husband and wife. In Hindu marriages the union is not between a boy and a girl, but between two families. The girl is given in marriage to a family and not to a boy.

The marriage ceremony involves numerous prayers and sacrifices (homas) in which the couples seek the blessings of various forms of Supreme (gods) for a prosperous fulfilling of life together. They both request the invisible gods and the guests assembled to be witnesses to their commitments—making pledges to understand and support each other, live as friends and fulfill their obligations to the family and the society. Parents and siblings play an important role in the marriage ceremony.

After the Sacrament of Vivaaha, an individual assumes the responsibility to perform Samskaaras in the role of a parent.

Eight types of marriages have been prevalent in Hindu tradition. These are:

19. Braahma Marriage—the father or guardian gives away the girl to a carefully chosen bridegroom well educated and endowed with noble qualities with their mutual consent.

20. Daiva Marriage—girl given in gratitude to a priest performing some important worship ritual. Such marriages are rare.

21. Aarsha Marriage—the bride’s father gives the girl in exchange for the gift received in the form of milk cow and a breeding bull from the boy. In ancient times dairy cattle was the main wealth of Hindu society, hence such a gift which has no relevance today.

22. Praajaapatya Marriage—girl’s father gives away his daughter to the boy with his blessing “May both of you perform your duties together”

23. Gaandhrva Marriage—the boy and girl marry secretly without the knowledge of their parents or guardians after a love affair.

24. Aasura Marriage—the boy gives voluntarily as much wealth as he could afford to bride and his relatives in token of getting a wife. The law giver Manu did not approve this because it was like buying the bride by paying money.

25. Raakshasa Marriage—the girl was forcibly taken away from her family and then forced or coaxed to marry.

26. Paisaacha Marriage—person marries a girl whom he had seduced while she was as sleep, intoxicated or insane.

Of the eight forms of marriage Braahma Marriage, as is most popularly solemnized today, is the one that Dharmasaatra regards as the noblest and approves as Hindu Marriage. After the student-bachelor has completed his mission, his parents approach the parents of a girl belonging to a good family and ask them to give their daughter in marriage to their son—to make a gift of their daughter (Kanyaadaana). In it the girl’s family does not give any dowry or jewelry to the boy’s family. There is no commercial transaction and the goal of the Braahma Marriage is the dhaarmic advancement of the two families. This marriage also needs the mutual consent of the boy and the girl. Parents act as only advisers.

The love marriage is the Western style of marriage, and is close to Gaandharva Marriage. This has enthusiastic support these days. In all these eight forms of marriage the bride and bridegroom have the right to be united in wedlock with the chanting of the Mantras as per Hindu Law based on Vedic rites.

The entire marriage procedure for the bride and bridegroom is an elaborate religious ritual consisting of fasting, worship, fire sacrifice (homa) and some festivities. The exchange of rings and garlands is also part of the ceremony. The marriage ceremony starts with the Vaagdaana(oral consent) ritual and ends with Saptapadi ritual (seven steps promise). The marriage generally takes place in the bride’s home or a temple arranged by the bride’s parents. After the marriage bride goes with the bridegroom to her parent-in-laws home where certain other rituals connected with the marriage take place. Hindus do not plan for honey moon after marriage. During these ceremonies many friends and relatives are invited and treated with sumptuous feasts in both the homes. The bride is pampered with lavish gifts by the invited guests and close relatives. It seems, Vedic scriptures do not favor child marriage of a young man under twenty-one until after completion of his Vedic studies.

27. Antyeshti—Hindu ceremonies connected with the death of an individual called Antyeshti, are performed by his or her children, spouse and relatives. The ceremony of Antyeshti as per Hindu Dharmasaastras is very elaborate, related to the disposal of the dead body and after cremation ceremonies for the departed soul which benefit not only the deceased but also the ones left behind. By cremating the body, it immediately becomes one with the various elements that constituted it without undergoing the process of decay. Many features of the elaborate religious ceremonies that are performed during the twelve days following the person’s death facilitate the mourning process and overcome the intense grief. During this period, friends and relatives visit the family of the departed, to console and provide support to the bereaved. After the last day of the mourning period, that is the thirteenth day, prayers and rituals are performed for the benefit of the family and the blessings of the Lord are sought to help them continue with their life.

In invoking and praying for the departed and making offerings to him, one is able to recreate the presence of the departed as if he is still with them and gradually adjust to his absence.

Yajurveda says: The end of physical body is ash. It will end as ash. The dead body is therefore worthy of being turned into ash. Hindus believe that after death soul continues to hover around the dead body due to its earlier attachment to it. When the body is confined to the flames and burnt to ashes, the relationship between the soul and body ends. It is customary to gather the ashes on the fourth day after death and then immerse in sacred rivers like Ganges. Hindus believe that it takes 13 days for the soul to avoid going into auspicious form of spirit (Aatman). It is therefore customary to offer prayers and give charity to seek peace for the soul. If immediate immersion of the ashes is not possible it is preserved and immersed later when possible. It is also permissible to immerse the ashes in a sea since all river waters ultimately merge into the Sea wherever they are located since they are all inter connected.

WHAT DO HINDU RELIGIOUS TEXTS SAY ABOUT SAMSKAARAS?

GENERAL

“The rites of our religion have withstood the tests of times and are meant for the well being of the individuals, society at large and for the welfare of all mankind” says Jagadguru Sankaracharya.

Bhagavadgeeta says:

Yah saastra vidhim utsrijya vartatae kaama kaaratah / na sah siddhim avaapnoeti na sukham na paramaa gatim// Tasmaat saastram pramaanam tae kaaryaakaarya vyavashitau / Jnaatvaa saastravidhaanoektam karma kartu7m ihaarhasi // (16—23 &24)

Whosoever neglects scriptures and lives according to his own desires does not attain liberation (Moksha) form this world nor finds happiness while living here. The religious texts by telling what is right and what is wrong guide your work. You must know the code of practice laid out by religious texts and pursue your vocation and work according to them.

Chitrakarmaa yathaanekaih rangaih unmeelyate sanaih / Braahmanyaamapi tadvatsyaat samskaaraih vidhipoorvakam ?

Just as a painter slowly reveals a picture through the medium of colors, in the same way sacraments properly performed, develop character befitting a learned or mature person. (Paraasara Smriti—8:19)

Garbhaadhaanam pumsavanam seemantoe jaatakarmas cha / Naamakriyaa nishkramanaennaasanam vapanakriyaa / Karnabedho vrataadesoe vedaarambha kriyaavidhih / Kesaantah snaanamudvaahoe vivaahaagni parigrahah / Tretaagni sangrahascheti samskaaraah shodasa smritaah //

Conception, fertilization ceremony aspiring for a boy, ceremony for safe and secure birth, ceremony after birth, naming ceremony, outing ceremony, feeding with cereal food, sowing seeds–chowla, thread ceremony, ear piercing, offering hair (shaving beard), initiation of Vedic studies, Convocation or Vedasnaana, marriage, going round the marriage fire, ceremony for conservation of fire to start domestic life constitute sixteen sacraments. (Laghu Vyyasa Smriti—1:30)

GARBHAADHAANAM

Nishaekaad baijakam chainoe gaarbhikam chaapamrijyatay /Kshetrasamskaaa-siddhischa garbhaadhaanaphalam smritam //

A well planned union in the couple ensures a suitable conception which results in a capable child. The negative qualities in the semen and ovum become ineffective. A good conception is the fruit of understanding and mutual planning–(Smriti Sangraha).

Aahaaraachaara-cheshthaabhir yadnishoebhih samanvitau / streepumsoe-samupaeyaataam tayoeh putroepi taadrisah //

Depending on the diet, temperament and behavior of man and woman at the time of physical union, the son born of such a union will have similar behavior—(Sushruta Samhita 2/4/6/50).

Vishnoer yoenim kalpayatu tvashtaa roopani pisatau / Aasinchatau prajaapatir dhaataa garbham dadhaatu tay // Garbham daehi Sineevaali garbham daehi prithushtukay / Garbham tae ashwinau devaa vaadhattaam pushkara srajau //

May Vishnu prepare and make your womb! May god Tvashta make the form resplendent! May Prajaapati sprinkle the seed! May the all supporting Dhaata help you bear the embryo! Oh Prithushtuka, sustain the embryo! May two Ashwini gods adorned by lotus garland sustain your embryo—(Brihadaaranyaka Upanishad 6/4/21).

Balam balavataam chaaham kaamaraaga vivarjitam / Dharmaaviruddhoe bhooteshu kaamoesmi Bharatarshabha //

I am the strength in the strong individual who is devoid of lust and selfish attachment. I am passion (sexual desire) in human beings when it is in accordance with righteousness (dharma) for the sacred purpose of procreation—(Geeta 7/11).

PUMSAVANA

Garbhaad bhaveccha pumsootay pumstvasya pratipaadanam /

May the conceived child be a son! Pumsavana ceremony is conducted with this fond desire—(Manusmriti).

Punnamnoe narakaadyasmaat traayatae pitaram sutah //

It is really the son who saves the father from going to hell—(Manusmriti 9/138).

Pumaanagnih pumaanindraha pumaan devoe brihaspatih / Pumaamsam putram vindasva tam pumannu jaayataam //

Agnideva is male. Lord Indra is male. Guru Brihaspati is also male. You too should grow to be a male.

Husbands carry both X and Y chromosomes. At the time of conception if a sperm carrying X chromosome meets ovum it is fertilized to produce a girl. If the sperm carrying Y chromosome meets the ovum a boy is born. Therefore the deciding factor is the male sperm which fertilizes the ovum and the sex is determined immediately on conception. Hence male child is given importance.

SEEMANTHA

Yaenaaditae seemaanam prajaapatirmahatae sowbhaagyaaya / Taenaahamasmai seemaanam nayaami prajaamasyai jaradrishtim krinoemi //

Just as Prajaapati had performed Seemantha ceremony for his wife Aditi I am performing it for my pregnant wife so that the son may be capable and blessed with long life.

Kim pasyasi ityuktvaa prajaamiti vaachyaet tam saa svayam / Bhunjeeta veerasoor jeevapatni iti braahmanyoe mangalaabhir vaagbhi paaseeran //

When asked what you are looking for the woman said that she was looking for a progeny. She should eat a dish containing rice and pulses (kichadi). The ladies present should bless her such that she may give birth to a live child. She should live a long lasting happy life—(Gohil Grihasootra—(2/7/9-12).

The following Mantra is also chanted during the ceremony by the husband to his pregnant wife:

Om bhoor vinayaami, Om bhuvar vinyaami, Om svar vinayaami

NAAMAKARANA

Aayurvarchoebhi vriddhischa siddhir vyavahritaes tathaa / Naamakarma phalam tvaetat samud- dishtam maneeshibhihi

The personality of the child grows with the Naamakarma. The name plays an important part in molding the worldly behavior of the individual. One builds his identity with its help–(Smriti Samhita).

Naamakhilasya vyavahaarahetuh subhaavaham karmasu bhaagyahetuh / Naamnaiva keertim labhatae manushyaha tatah prasastam khalu naamakarma //

In the world all transactions take place through name; name is the base for auspiciousness in all actions; a person gains fame only through his name. Therefore, naming ceremony takes its importance—(Veeramitroedaya Samskaara Prakaasa)

Dasamyaam utthaapya pitaa naamakaroeti

The Naamakarana sacrament can be done on the tenth day after purification ceremony by the father—(Paraasara Grihyasootra).

Jananaaddasaraatrae vyushtae samvatsarae vaa naamadhaeyakaranam /

Some people have the custom of doing this ceremony after 100 days instead of ten days; some do it after one year—(Gobhil Grihyasootra)

CHHOCHAK

Swe swebhyoe asaebhyastu kanyaabhyah pradadyur bhraatarah prithak / swaastwaadamsa chaturbhaagam patitaah syuraditsavah //

Sons must give part of their share to unmarried sisters. The brother who does not give one fourth of his wealth to the sister is depraved—(Manusmriti 9/118). Thus the saastras were not one sided and partial to sons.

Yathaivaatmaa tathaa putraena duhitaa samaa

Just as the soul and son are alike, so are a son and a daughter.

Yaastaasaam syur duhitaras taasaamapi yathaarhatah / Maataamahyaa dhanaat kinchit pradeyam preetipoorvakam //

Manu has devised that daughter be given a share just like a son from the father’s estate. He also advises support from maternal grand-mother’s estate when father’s estate is not divided–Hindu religious texts sometimes wrongly interpret as if only sons are cared for. This is not true)—(Manu Smriti 9/193.

NISHKRAMANA

Sivae tae staam dyaavaaprithavee asantaapae abhisriyau / sam tae soorya aa tapatu sam vaatoe vaatu tae hridae / sivaa abhi kshrantu tvaapoe divyaah payasvateeh //

Oh child! At the nishkramana sacrament may the earth and the world shower welfare and benevolence upon you! May the Sun shine brightly upon you! May your chest be filled with fresh life-giving air! May the divine waters of Ganga and Yamuna quench your thirst!

Nishkramanaad aayushoe vriddhir appyuddishtaa maneeshibhih /

The nishkramana ceremony aims at wishing the child a long and healthy life according to religious texts.

ANNAPRAASANA

Annatoe praanam praantoe paraakramam / annam na nindyaat //

With food you receive life, and with life you acquire valor. Do not abuse food and make good use of it and offer prayers to it before consuming say several religious texts.

Annaasanaan maatrigarbhae malaasaa dyapi suddhayati / Aahaarasuddhou sattvasuddhi /

The food reaching the child through the mother may not be good enough for long for the child and it should be introduced to solid good food. With pure food best abilities are generated within the body.

Annmayam hi soemya mana aapoemayah /

The mind is supported and accelerated by solid food—(Chandogya 6-5-4).

Annamasitam traedhaa vidheeyatae / Tasya yah sthavishtoe dhaatustaat pureesham bhavati / yoe madhya mastanmaamsaani yoe anishthas tan manah //

The food that is eaten assumes three fold form. The gross portion of it becomes the feces. The middle portion becomes the flesh and the subtle portion becomes the mind—(Chandogya 6-5-1).

Sivau tae staam vreehi yavaavabalaasaavadoemadhow / Yaetau yakshmam vi baadhaetae yaetau munchatoe amhasah //

This Mantra is chanted while feeding the rice porridge: “Oh child! May barley and rice give you strength and nourishment! Both destroy serious diseases. Being divine both destroy sin”—(Atharvaveda 8/2/18)

CHOWLA

Taena tae aayushae vapaani suloekaaya svaastayae /

With chowla the child is blessed with a long life. The child develops charm and incline towards useful occupations—(Ashwaalaya Grihyasootra 1/17/2).

Sadoepaveetina bhaavyam sadaa baddhasikhaena cha / visikhoe vyupaveetascha yatkaroeti na tatkritam /

Without a tuft yajna, charity, penance fast and other auspicious acts become redundant—(Kaatyaayanasmriti 1/4)

Vinaa yachhikhayaa karma vinaa yajnoepaveetakam / raakshasam taddhi vijnaeyam samastaa nishphalaa kriyaaha //

Without tuft even virtuous actions become demonical—(Vedavyaas)

Snaanae daanae japae hoemae sandhyaayaam devataarchanae / sikhaagranthim sadaa kuryat ityaetat manurabraveet //

While giving charity, taking bath, meditating, doing Homa (fire sacrifice), in daily rituals, while worshipping gods, keep the tuft tied to a knot says Manu.

Nivarttayaamyaayusae-annaadyaaya prajananaaya / raayaspoeshaaya suprajaas tvaaya suveeryaaya //

O child! I perform this ceremony of Chowla so that you may be blessed with long life; you may be able to digest the food you eat! You may be productive in whatever you do! Your glory and fame may grow! You may be blessed with a happy family and children; you may be praised wherever you go!—(Yajurveda. 3/63).

KARNAVEDHI

Yajurveda prescribes following Shanti Mantra in 25/21 to be chanted at an appropriate place praying to gods while exposing the child’s ears to the rays of the Sun:

Bhadram karnaebhih srunuyaama devaa bhadraam pasyaema akshabhiryajatraah / sthirairangais-tushtuvaam sastanoobhih yasaemahi daevahitam yadaayuhu //

Oh Gods! May we listen to what is meaningful with our ears! May we see things that are free from blemish with our eyes! May we enjoy our full lives with strong limbs praying to you with mantra that are pleasing to you!

VIDYAARAMBHA

Vidyaa naama narasya roopamadhikam pracchannaguptam dhanam / Vidyaa bhoegakaree yasah sukhakaree vidyaa guroonaam guruh / Vidyaa bandhujanoe vidaesagamanae vidyaa paraa devataa / Vidyaa raajasu poojatae nahi dhanam vidyaavinah pasuh //

Knowledge is the best beauty and the best decoration for man. It is his secret wealth. It gives pleasure, fame and all that is needed for happy life. It is the teacher of teachers. It is revered wealth by kings. Without knowledge man is an animal—(Bhartrihari)

Maataeva rakshati pitaeva hitae niyuktae / kaantaeva chaapi ramayatyapaneeya khaedam / Lakshmeem tanoeti vitanoeti cha dikshu keertim / kim kim na saadhayati kalpalataeva vidyaa //

Knowledge is protective like a mother. It takes one to useful pursuits like a father. It helps one to overcome problems and reach contentment like a wife. It aids one to become prosperous. It helps to bring recognition from all directions. It is like the mythological tree Kalpataru, giving you whatever you wish—(Subhaashita, Bhandagar 3/14).

UPANAYANA

The Purpose: “Sribhagavadaagnyaa brahmataejoe bala siddhyartaham srauta smaarta nitya karmaanushthaana yoegyataa siddhyartham aatma taejoebalasiddhyartham yajnoepaveeta dhaaranam karishyae”

I wear these holy threads to attain the right to perform my daily duties (karmas), Srauta karma and Smarta karma (sacrificial duties) and to get strength and glory as well as inner Self strength in my efforts to attain liberation.

Maturagray adhijananam dwiteeyam monjibandhaney /

A child’s first birth is from the womb. The second birth is given by the upanayana ceremony when yajnoepaveeta, the sacred thread is worn—(Manusmriti 2/169)

Na hyasminyujyatae karma kinchidaa mounjeebandhanaat /

Without having undergone upanayana (thread) ceremony, nobody is entitled to perform any religious rite—(Manusmriti 2/171).

Daevadwija guruprjnapoojanam sauchmaarjavam / Brahmacharyamahimsaa cha sareeram tapa uchyatay //

The worship of Gods, Brahmins, elders and the wise, purity, Brahmacharya (celibacy), straightforwardness and non-violence–these are called penance through the physical self—(Geeta 7/14).

Om bhooh, bhuvaha, suvaha, tat savitur varaenyam bhargoe daevasya dheemahi dheeyoe yoe nah prachoedayat //

We meditate upon the divine effulgence of Saavitri (God, the creator of the three worlds, the earth, heaven, and the intervening space as indicated by the three vyaahritis) signified by the Pranava or Omkaara (and existing in the orb of the Sun). May he impel our intellects in the right direction (i.e., towards himself)!—(This is the Gaayatri Mantra initiated by the Guru during the Upanayana ceremony).

Following Mantras to be chanted before and after taking meals are also initiated:

Before food: Satyam tatvaena parishinchaami. Amritoepastaranmasi //

Oh Immortal Lord! Thou art the ‘Upastarana’ or the sheet spread for the food (you are my support)

After food: Amritoe pidhaanamasi //

You are the cover of the form of nectar (you are my shelter). May I live under your protection!

The new pupil is also initiated to chant the following mantra and swallow food without biting in small bits before the commencement of eating. This is symbolic of performing a Homa (fire sacrifice) to Jhataraagni (stomach fire):

Om Praanaya swaaha; Apanaaya swaaha; Vyaanaaya swaaha; Udaanaaya swaha; Samaanaaya swaaha; Brahmanay swaaha:

This prayer is offered to Brahman, the Spirit within us and its subordinates, Pancha Praanas, five vital life forces which Hindus believe in.

Nidhaaya dakshinae karnae Brahma-sootramudang mukhah / Aghni kuryaachchakrinmootram raatrai chaed dakshinaamukhaah //

When a man attends to his nature’s call the sacred threads are raised and wound around the right ear; one must also face in day the north direction and in the night south while attending to nature’s call. (Koormapurana 13/34)

Mootrae tu dakshinae karnae pureeshae vaama karnakae / Upaveetam sadaadhaarya maithunaetoopaveetivi //

When passing urine the sacred threads must be wound round the right ear and when passing stools they should be worn round the left ear. At the time of sexual union it is left in its normal position. (Ahnneeka Kaarika)

Oordhvam naabhaermaedhyatarah purushah parikeertitah / Tasmaan maedhyatamam tvasya mukhamuktam svayambhuvaaa //

One is pure above the navel and impure below the navel. The lower portion contains the bladder and intestines that hold urine and fecal matter. The lower portion becomes impure after excretion Therefore purity of the sacred threads is maintained by raising it to the head level tied around the ear. (Manusmriti 1/92)

VEDAARAMBHA

Srutistu vedoe vijnaeyoe dharmasaastram tu wai smritih / Srutismriteetu vipraanaam chakshushee dway vinirmitae / kaanastraikayaa heenoe dwabhyaamandhaah prakeertitah //

Knowledge of the Supreme which is the only true knowledge (para vidya) comes from the Vedas and the scriptures. Out of the two eyes one has, one is the Shruti and the other is the Smriti. One cannot feel the sense of perfection or completeness in the absence of any one of these. Those who do not possess either of the two are completely blind (Vaadhusmriti 190:191).

Sa hi vidyaatastam janayati/ tacchaeshtham janmah / sareeramaeva maataapitarau janayatah //

Parents only give body and life, but the teacher gives knowledge, the analytical and synthesizing capacity and make the student grow from inside by Paravidya.

Gurumantroe mukhae yasya tasya siddhayanti naanyatha / deekshayaa sarvakarmaani siddhayanti guruputrakay //

Whoever has the Guru mantra, he is always successful; others are not. With proper Initiation (ceremony), one is always successful—(Gurugeetaa 2/131). Deeksha means Initiation.

Navakaandarishi Tarpana

Om Prajaapatim Kaandarishim tarpayaami / Om Soemam Kaandarishim tarpayaami /Om Agnim Kaandarishim tarpayaami / Om Viswaan Devan Kaandarishim tarpayami / Om Saamhiteerdevataa Upanishadah tarpayami / Om Yajnakeerdevataa Upanishadah tarpayaami / Om Vaaruneerdevataa Upanishadah tarpayaami / Om Brahmaanagam Svaayambhuvam tarpayaami / Om Sadasaspatim tarpayaami //

SAMAAVARTANA

Yuvaa suvaasaah pariveetaagaat sa u sraeyaan bhavati jaaya maanah / Tam dheeraasah kavayaa unnayanti swaadhyoe manasaa devayantah //

When a young man gives up school and the associated work attire and wears good clothes to enter into the family life (grihastaasrama), he is greeted with auspicious praise and action. With patience, intelligence, wisdom and best wishes he is accorded an important position to utilize the education he has received—(Rigveda 3/8/4)

VIVAAHA

Athoe ardhoe vaa evaanyatah yat patnee /

Until a woman fills it to make it a man’s body is not complete—(Taittareeya Brahmana 33/3/5)

Asapindaa cha yaa maaturasagoetraa cha yaa pituh / saa prasastaa dvijaateenaam daarakarmani maithunay //

When the boy and the girl do not belong to six generations from the maternal side and also do not come from the father’s lineage, marriage between the two is good—(Manusmriti 3/5).

Dasa poorvaan paraan vamsyaan aatman chaika vimsakam / Brahmeeputrah sukritakrin moechayae daenasah pitreen //

A son born of Braahma type of marriage absolves the sins for 21 generations. This includes 10 generations of the past, 10 for the future, and the one currently running—(Manusmriti 3/37), thereby showing the preference for this type of marriage.

ANTHYESHTI

Na jaayatae mriyatae vaa kadachit na ayam bhootvaa vaa na bhooyah /Ajoe nityah saasvatoe-ayam puraanoe na hanyatae hanyamaanae sareeray // (Gita 2/20)

The soul was never born; nor does it die. It will not emerge again. It is unborn, eternal, everlasting and without age. Even when the body is destroyed, the soul remains untouched.

Aa rabhasva jaatavedas taejsvadharoe astu tay / sareeramasya sam dahaathainam dhaehi sukritaamu loekay //

O Fire God! Please accept the dead body. Give it a refuge. May your acceptance of the body bring you glory. Oh God in the form of fire, burn this body and deliver the soul to the abode of righteousness—(Atharvaveda 18/3/71).

Vaayuranilam amritam athaedam bhasmaantam sareeram / Om kratoe smara klibay smarakritam Smara

At the time of leaving the body chant the Pranava Mantra OM. Remember your past deeds. The air that goes in and out of the body is like celestial nectar. But the end of the physical body is ash. It will have to end as ash. Therefore the body is worthy of being turned into ash—(Yajurveda 40/15).

Yaavadastheeni Gangaayam tishtanti purushasya tu / taavad varsha sahasraani svargaloekay maheeyatay / teerthaanaam paramam teertham nadeenaam paramaa nadee / moekshadaa sarvabhootaanaam mahaapatakeenamapi / Sarvatra sulabhaa Gangaa trishu sthaaneshu durlabhaa / Gangaadwaarae Prayaagae cha Gangaasaagara sangamay / Sarvaeshaamaeva bhootaanaam paapoe hata chaetasaam / Gatimanvaeshamaanaam naasti Gangaasamaa gatih //

As long as the ashes of the dead person remain in the Ganges, the departed soul is held with respect in heaven for thousand times of that number. Of all the pilgrimages and of all the rivers, Ganges is considered to be sacred. It grants salvation to all, including those who have committed heinous crimes. Although accessible wherever it flows, Ganges is unique at Hardwar, Prayag, and Gangasagar. For those who desire salvation, there is no better place than the Ganges including for those sinners who are emotionally downtrodden—(Koormapuraana 35/31-34).

Bhaja Govindam by Adi Shankaracharya

1. Worship Govinda, Worship Govinda, Worship Govinda.

Oh fool! Rules of Grammar will not save you

at the time of your death.

2. Oh fool ! Give up your thirst to amass wealth,

devote your mind to thoughts to the Real.

Be content with what comes through actions already performed in the past.

3. Do not get drowned in delusion by going wild with passions and lust by seeing a woman’s navel and chest.

These are nothing but a modification of flesh.

Do not fail to remember this again and again in your mind.

4. The life of a man is as uncertain

as rain drops trembling on a lotus leaf.

Know that the whole world remains

a prey to disease, ego and grief.

5. So long as a man is fit and able to support his family,

see the affection all those around him show.

But no one at home cares to even have a word with him when his body totters due to old age.

6. When one is alive,

his family members enquire kindly about his welfare.

But when the soul departs from the body,

even his wife runs away in fear of the corpse.

7. The childhood is lost by attachment to playfulness.

Youth is lost by attachment to woman.

Old age passes away by thinking over many past things.

But there is hardly anyone

who wants to be lost in Parabrahman.

8. Who is your wife ? Who is your son ?

Strange is this samsara. Of whom are you ?

From where have you come ?

Brother, ponder over these truths here.

9. From Satsangh comes non-attachment,

from non-attachment comes freedom from delusion,

which leads to self-settledness.

From self-settledness comes Jeevan Mukti.

10. What good is lust when youth has fled ?

What use is a lake which has no water ?

Where are the relatives when wealth is gone ?

Where is samsara when the Truth is known ?

11. Do not boast of wealth, friends, and youth.

Each one of these are destroyed within a minute.

Free yourself from the illusion of the world of Maya and attain the timeless Truth.

12. Daylight and darkness, dusk and dawn,

winter and springtime come and go.

Time plays and life ebbs away.

But the storm of desire never leaves.

12a. This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara,

adored as the Bhagavadpada.

13. Oh mad man ! Why this engrossment in thoughts of wealth ?

Is there no one to guide you ?

There is only one thing in three worlds

that can save you from the ocean from samsara.

Get into that boat of satsangha quickly.

14. There are many who go with matted locks,

many who have clean shaven heads,

many whose hairs have been plucked out;

some are clothed in saffron,

yet others in various colors, all just for a livelihood.

Seeing truth revealed before them,

still the foolish ones see it not.

15. Strength has left the old man’s body;

his head has become bald,

his gums toothless and leaning on crutches.

Even then the attachment is strong

and he clings firmly to fruitless desires. .

16. Behold there lies the man who sits warming up his body with the fire in front and the sun at the back;

at night he curls up the body to keep out of the cold;

he eats his beggar’s food from the bowl of his hand and sleeps beneath the tree.

Still in his heart,

he is a wretched puppet at the hands of passions.

17. One may go to Gangasagar (Ganges), observe fasts,

and give away riches in charity !

Yet, devoid of jnana,

nothing can give mukthi even at the end of a hundred births.

18. Take your residence in a temple or below a tree,

wear the deerskin for the dress,

and sleep with mother earth as your bed.

Give up all attachments and renounce all comforts.

Blessed with such vairagya, could any fail to be content ?

19. One may take delight in yoga or bhoga,

may have attachment or detachment.

But only he whose mind steadily delights

in Brahman enjoys bliss, no one else.

20. Let a man read but a little from Gita,

drink just a drop of water from the Ganges,

worship Murari (Govinda) just once.

He then will have no altercation with Yama.

21. Born again, death again,

birth again to stay in the mother’s womb !

It is indeed hard to cross this boundless ocean of samsara.

Oh Murari ! Redeem me through Thy mercy.

22. There is no shortage of clothing for a monk so long as there are rags cast off the road.

Freed from vice and virtue, onward he wanders.

One who lives in communion with God enjoys bliss,

pure and uncontaminated,

like a child and as someone intoxicated.

23. Who are you ? Who am I ?

From where do I come ?

Who is my mother, who is my father ?

Ponder thus, look at everything as essenceless and give up the world as an idle dream.

24. In me, in you and in everything,

none but the same Vishnu dwells.

Your anger and impatience is meaningless.

If you wish to attain the status of Vishnu soon, have samabhava always.

25. Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives.

See yourself in everyone and

give up all feelings of duality completely.

26. Give up lust, anger, infatuation,

and greed. Ponder over your real nature.

Fools are they who are blind to the Self.

Cast into hell they suffer there endlessly.

27. Regularly recite from the Gita,

meditate on Vishnu [thro’ Vishnu sahasranama] in your heart,

and chant His thousand glories.

Take delight to be with the noble and the holy.

Distribute your wealth in charity to the poor and the needy.

28. He who yields to lust for pleasure leaves his body a prey to disease.

Though death brings an end to everything,

man does not give up the sinful path.

29. Wealth is not welfare, truly there is no joy in it.

Reflect thus at all times.

A rich man fears even his own son.

This is the way of wealth everywhere.

30. Regulate the pranas, remain unaffected by external influences

and discriminate between the real and the fleeting.

Chant the holy name of God and silence the turbulent mind.

Perform these with care, with extreme care.

31. Oh devotee of the lotus feet of the Guru !

May thou be soon free from Samsara.

Through disciplined senses and controlled mind,

thou shalt come to experience

the Indwelling Lord of your heart !

32. Thus was a silly grammarian lost

in rules cleansed of his narrow vision and

shown the Light by Shankara’s apostles.

33. Worship Govinda, worship Govinda, worship Govinda,

Oh fool ! Other than chanting the Lord’s names,

there is no other way to cross the life’s ocean.

What is “sikha”

Sikha

The sikha or shikha (; IAST: śikhā; “crest”; Hindi चोटी (choTi)) means flame, powerful, peak of a mountain. It is a name of Hindu / Indian origin, and is commonly used for females. It also means long tuft, or lock of hair, left on top or on the back of the shaven head of a male Orthodox Hindu. Though traditionally all Hindus were required to wear a śikhā, today it is seen mainly among Brahmins and temple priests.

Sikha and Hinduism

The sikha, which the Tamils call “Kudumi”, is a Sanskrit word that refers to a long tuft, or lock of hair left on top or on the back of the shaven head of a Hindu male.

What Exactly a Sikha is?

Mun Kudumi was popular among earlier Brahmin Dikshitar, Namboothiri and Chozhiya. In point of fact, the Nairs (in Kerala), who are not Brahmin, at one time sported this style.

Is it in the Scriptures?

God Pulls One Up From Maya?

But what about the myth that the Hare Krsnas have propagated that “the sikha” allows God to pull one to heaven, or from this material world of Maya?

This myth has no backing either in the Srimad Bhagavatam nor in any puranic literature. It is their founder archarya’s instructions to His followers.

This belief, i.e., the sikha “allows God to easily pull one to paradise” may, in fact, be an Islamic (or at least an Arabian) superstition:

Islamic Concoctions

Sir Thomas Herbert, 1st Baronet (1606–1682) described a similar hairstyle worn by Persians in his book ‘Travels in Persia’:

of hair by the oil dowae (daway) being thrice anointed. This had been made the mode of the Oriental people since the promulgation of the alcoran (Al Quran), introduced and first imposed by the Arabians.”

In ‘Passages of Eastern Travel’, Harper’s magazine‎, 1856, p. 197, an American traveller wrote:

Ayurveda

What is Sikha in Hinduism?

• The forehead (shikha) is the hair on the back of the head of Hindu men that grows long from the top to the bottom.

• The forehead is raised by shaving the head of a boy at a young age and keeping the upper part of the back of the head intact.

• This action is called chudakaranam.

• The forehead is believed to have been worn by Brahmins, Kshatriyas and Vaishyas during Vedic times.

• Now not all Hindus wear the forehead, but it is mandatory for some sections of Hindu monks.

• ISKCON monks who believe in Vaishnava Dharma are an example of this .

• The forehead (shikha) is the hair on the back of the head of Hindu men that grows long from the top to the bottom.

• The forehead is raised by shaving the head of a boy at a young age and keeping the upper part of the back of the head intact.

• This action is called chudakaranam.

• The forehead is believed to have been worn by Brahmins, Kshatriyas and Vaishyas during Vedic times.

• Now not all Hindus wear the forehead, but it is mandatory for some sections of Hindu monks.

• ISKCON monks who believe in Vaishnava Dharma are an example of this .

• The forehead (shikha) is the hair on the back of the head of Hindu men that grows long from the top to the bottom.

• The forehead is raised by shaving the head of a boy at a young age and keeping the upper part of the back of the head intact.

• This action is called chudakaranam.

• The forehead is believed to have been worn by Brahmins, Kshatriyas and Vaishyas during Vedic times.

• Now not all Hindus wear the forehead, but it is mandatory for some sections of Hindu monks.

• ISKCON monks who believe in Vaishnava Dharma are an example of this .

WHAT IS THE MEANING BEHIND THE HAIRCUT THE MEN HAVE?

The lock of hair is known as the sikha. This translates as ‘summit’ or sometimes ‘flag,’ like the top of a temple dome with the flag flying. Shaving the head is said to reduce vanity, and the sikha reminds the wearer that his own body is itself a type of temple. The monks wear their hair like that, and some of our other members like to wear it too. The sikha is a requirement for conducting all types of sacred ritual.

Cultural and Scientific reason for having Shikha / Tuft of hair at the back of head

Shikha is a tuft of hair at the back of head specifically kept by Vaishnavas and Brahmanas. According to the Vedic culture, when a person undergoes the cuda-karana-samskara (hair-cutting ceremony) and upanayana (Vedic initiation), he must shave his head, leaving a tuft of hair called a sikha.

It is an established rule that anyone who recites Vedic mantras should not have hair on face and head. So, those who need to perform Vedic rituals are advised to remove their hair.

The shika covers that part of the skull wherein lies the final chakra – the Shasrara Chakra. He retains the hair to protect it. Then the question would arise, why shave of the rest of his head?

However, there are many reasons for having Shikha:

1.) When a devotee leaves his body Krishna pulls the soul from the top most chakra which is on the head under the shikha.

3.) Also hair is needed to protect that chakra. Women do not cut their hair, because their other lower chakras are not protected well, but if they have long hair they protect them with their hair.

4.) Shikha is also like a spiritual antenna on the top of the head meant to show to the Lord and that we are aspiring recipients of His causeless mercy.

10.) Scientific Reasons for Having a Shikha:

(A) A person who keeps Shikha attracts cosmic energy which imparts enlightment.

(B) The small portion of hair that hangs from behind our head applies little pressure on our brains that helps one to improve concentration and mind control and improve memory.

Choti On The Male Head

Sushrut rishi, the foremost surgeon of Ayurveda, describes the master sensitive spot on the head as Adhipati Marma, where there is a nexus of all nerves. The shikha protects this spot. Below, in the brain, occurs the Brahmarandhra, where the sushumnã (nerve) arrives from the lower part of the body. In Yog, Brahmarandhra is the highest, seventh chakra, with the thousand-petalled lotus. It is the centre of wisdom. The knotted shikhã helps boost this centre and conserve its subtle energy known as ojas.

Why a devotee has a Shikha?

Shikha is a tuft of hair at the back of head specifically kept by Vaishnavas and Brahmanas.

It is anestablished rule that ANYONE WHO RECITES VEDIC MANTHRAS SHOULD NOT HAVE HAIR ON FACE AND HEAD. So, those who need to perform vedic rituals are advised to remove hairs.

However, there are many reasons for having SHIKHA:

1. When Devotee leaves body Krishna pulls the soul from the top most Chakra which is on the head under the shikha.

3. Also hair is needed to protect that chakra. But women do not cut their hair, because their other lower chakras are not good protected but if they have long hair they protect them with hair.

6) Shikha is also like a spiritual antenna on the top of the head meant to show to the Lord and that we are aspiring recepients of His causeless mercy.

8) SrilaPrabhupada mentioned this in a conversation with some of his disciples in Hawaii (6.5.1972):

“ GaudiyaVaisnavasikha is an inch and a half across — no bigger. Bigger sikha means another sampradaya…. And they have to be knotted”

9) Srila Prabhupada Lilamrta says:

The sikha may be any length, but it should be kept tightly knotted and only untied when you are washing, The Hari-bhakti-vilasa observes that members of the upper classes even tie the sikha before taking the final ablutions of a bath. This particularly applies when bathing in a body of water such as a river or a lake, in which case to not tie the sikha prior to bathing is considered low class and disrespectful to the sacred rite of bathing.

While tying your sikha after bathing, chant the Hare Krsna mantra, or, if initiated with Gayatri mantras, silently chant the Brahma-gayatri (first line of Gayatri). The sikha should not be braided (traditionally only women braid their hair), nor should it be kept long and disheveled. Naturally, if the sikha is too short to be tied, it is all right to leave it open, but it should not be disheveled.

12) SCIENTIFIC REASONS FOR HAVING SHIKHA:

(A) A person who keeps SHIKHA attracts cosmic energy which imparts enlightment.

(B) The small portion of hair that hangs from behind our head applies little pressure on our brains that helps one to improve concentration and mind control and improve memory.

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What Is Shikha

Vaishakh Maas Month

Pilgrimage to Shri Hinglaj Nani Mata Temple Teerath Yatra Mela

Shashthi (Krishna Paksha)

Masik Krishna Janmashtami

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Upcoming Events

Vaishakh Maas Month

Pilgrimage to Shri Hinglaj Nani Mata Temple Teerath Yatra Mela

Shashthi (Krishna Paksha)

Masik Krishna Janmashtami

Masik Kalashtami

Budh Ashtami Vrat

Varuthini Ekadashi

Agni Nakshatram

Chandra Darshan ( Chand )

Akhar Teej (Akshaya Tritiya)