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HINDU SANSKARAS
Literally 'making perfect, purification, cleansing', derived from the Sanskrit word 'sanskar' meaning 'to form well, to put together'. Sanskara has come to refer to a ceremony, which is performed as a purification rite for an individual or family. According to Hindu belief, ceremonies are performed at two levels: shrauta and grihya. Shrauta ceremonies are performed on a grand scale, with more than one priest and a large number of people in attendance. Grihya ceremonies are small and private, performed at home with or without a priest. Sanskaras are 'grihya'.
The 16 common sanskaras are
.
The Prenatal Sanskaras, from Garbhadana to Simantonayana
-Garbhadana or conception: All sources recognise this as the first sanskara. It consists of rites performed before conception in the belief that it ensures a healthy child
-Punsavana or ensuring a male child. Performed in the 2nd,3rd or 4th month of pregnancy
-Simantonayana or parting of the hair: This ceremony is performed by the husband for the wife to protect her from evil spirits and Sanskara from ill health during the pregnancy Performed in the 7th or 8th month
The Childhood Sanskaras, from Jatakarman to Karnavedha,
to ensure the proper mental and physical growth of the child
-Jatakarnam or birth ceremony Immediately after child birth..
- Naamakarana. Child naming ceremony. 10th or 12th day after birth.
- Annaprasana. First feeding of cooked rice to child,at 6 months.
- Choodakarma. First tonsure for male child, at three years of age.
- Upanayana. Thread giving ceremony, performed in the 8th,11th or 12th year of male child calculated from the conception date, when the Guru teaches the’ Gayatri mantra’. Thereafter the child is empowered to study the Vedas and participate in Vedic functions
-Karnavedha or piercing the ear. Although this was done originally only to beautify the child, it acquired the belief that it would protect the child against disease.
The Educational Sanskaras, from Vidyarambha to Samvartana.
-Vidyarambha or the beginning of education. Using a new pen, the guru teaches the child the letters of the alphabet and writes a salutation to the gods.
-Upanayam or thread ceremony.
-Vedarambha or the beginning of Vedic study, performed during the Brahmacharya stage of life at the home of the guru.
-Keshanta or the first shave. This ceremony is performed for a boy at the age of 16.which is a sign of his attaining adolescence.
-Samvartana or Snana, the end of studenthood.
This ceremony marks the end of the Brahmacharya stage of life. The boy returns to live at home after living in his guru's home. Snana or bathing constitutes an important part of this ceremony, symbolising the crossing of the ocean of learning. Therefore the sanskara itself is often referred to as Snana.
Marriage Sanskars
Vivaha . Vivaha means support to sustain. Sustain Dharma. Solemnized, with Agni as the witness. The marriage is complete when the couple take seven steps together (Saptapadi). - The Marriage Sanskara, after which a person begins the life of a householder, and becomes a responsible member of society.
Death Sanskars
Anthyeshti. Funeral Samskaras performed at death, by the oldest son, help the parent attain peace in the next world. Cremation by fire is the rule. A touching Mantra says “ May the organ of vision go to the Sun; may the Prana (soul) merge in the atmosphere; may you go to a virtuous place. “. The Death Sanskara or, which is the final ceremony performed for an individual.
These religious ceremonies are believed to sanctify the mind, body and intellect of the individual so that he can become a more complete member of the community. They provide a spiritual aspect to the important events in a person's life, from birth till death.
The Jaimini sutras explain that the sanskaras are acts that prepare a person for a specific purpose, like student hood or marriage. The Tantravartika says that they are those rites that result in the generation of new qualities in an individual, like fitness, education, and responsibility. According to the Viramitrodaya, the sanskaras can be categorised into two sets. One set consists of those ceremonies that make a person eligible to perform other actions. For example, after the Upanayanam, a person is eligible to study the Vedas. The other set of sanskaras removes impurities from an individual. For example, Jatakarman removes the impurities of the womb from the baby.
According to the Ashvalayana Grihyasutra the sanskaras from Jatakarman to Chudakarana are performed with Vedic mantras if the child is male and without Vedic mantras for female children. The Shudras were allowed to perform some sanskaras but without Vedic mantras. There is some inconsistency over which sanskaras they could perform. According to Veda Vyasa, they could perform all except the five educational ones.
From ancient times, the sanskaras have been considered necessary as the physical representation of a symbolic change in the life of an individual. They also impress upon the individual the importance of his new role, and inspire him to observe the accompanying rules. The sanskaras provide opportunities to express love and affection, and to be festive. The Hindus believe that each individual requires protection, consecration and refinement. For this, they depend upon god, as well as their knowledge of the natural world. Sanskaras, therefore, are a mixture of religious and secular aspects. Each sanskara was to be performed at a certain time in the life of a man, in a certain manner, and required specific components. The main components for the performance of sanskaras are
.
Prayers, Appeals and Blessings:
Prayers and appeals are made and blessings sought of both the gods and elders.
PUJA
Puja is believed to be derived from the Dravidian word 'pu-chey', (flower action) or worship with the offering of Some trace it to the Dravidian word 'pusu', to anoint or smear with sandalwood paste or vermilion.
The term puja is now used to include all forms of ceremonial worship, ranging from the simple daily offerings of flowers, fruit, leaves, rice, sweetmeats and water to the deities in homes or temples, to the sacrifices of goats and chickens in temples dedicated to Kali, Durga and other female deities. This rite is performed, in its bloodless form, by all pious Hindus at least once a day.
There are three kinds of pujas: great, intermediate and small. A great puja is usually a community affair or performed during important occasions like religious festivals. This puja comprises of these steps:
Avahana - the invocation of the deity. Asana - a seat is offered to the deity.
Svagata - the deity is welcomed, asked Honour, worship, reverence.' to anoint or smear with sandalwood paste or vermilion. Puja about his journey and whether he faced any problem coming to the place of puja.
Padya - the feet of the deity are washed with water.
Arghya - a respectful offering of water is made to the god. This water is laced with sandalwood paste, vermilion and rice.
Achamania - water is then offered for washing the face and mouth of the deity.
Madhu-parka - a beverage made of honey, sugar, and milk is offered to the deity.
Snanajala - the deity is offered water for bathing. Bhushana
abharanasya - clothes jewels and ornaments are offered next. Gandha - sandalwood paste or any other fragrant object is offered. Akshata - grains of rice mixed with vermilion are offered.
Pushpanjali - are offered.
Dhupa - incense is lit.
Dipa - the lamp is lit.
Naivedya - rice, fruit, butter and sugar are offered next.
Visarjana - the deity is finally bidden farewell.
At the end, arati is performed. An intermediate puja includes the steps from madhu-parka to naivedya and is performed during fasts or birthdays of deities. A small puja involves the steps from gandha to naivedya and is performed everyday. All pujas end with
The object of performing the puja in this manner is to treat the deity as one would a guest, with honour and respect. In temples, the deities are treated as kings.
Though the steps of worship are the same for all deities, there is some difference in the puja of each. For instance, the kind of flowers offered is different for each deity.
Presently, a puja might also involve japa or meditation. A very important part of any puja is the applying of and the distribution of prasada to devotees.
A worshipper is required to be pure of body and mind. The Puranas lay more stress on the quality of devotion and good behavior than on rigid puja procedures.
Puja originated as a substitute to homa and other Vedic sacrifices which could not be performed by women and Shudras and which required animal sacrifices. Due to Dravidian , Buddhist and Jain influences which preached non-violence, the killing or sacrifice of animals was discontinued and with the development of iconography, idol worship and puja took the place of sacrifice. It was also recognized that worship was essential for all, whatever the gender or caste and therefore puja was formalised as a universal option instead of the exclusive homa.
FIRE
The fire is the protector and messenger between men and gods. Literally 'fire'. This Vedic god is the personification of the three forms of fire: the sun, lightning, and the sacrificial fire (Yagya).
In the Sutra period, Agni, together with Indra and Surya, constituted the Vedic Triad. With the exception of Indra, more hymns are addressed to Agni in the Vedas than to any other deity. Fire was inevitably deified because of its importance: it enabled food to be cooked; it lit up the night and dispelled the malevolent spirits that were believed to inhabit the darkness. It provided warmth and kept wild animals at bay.time, however, the ed this triad. Agni is now worshipped less as an absolute deity is and more as a divine purifier and mediator, who conveys oblations made to the sacrificial fire up to the gods. Since fire is always present at all important ceremonies, Agni is revered as a divine witness. Thus, a Hindu wedding is fully consecrated when witnessed by fire ('agnisakshi').
All offerings are made to the fire in the name of Agni's wife, Svaha. Legend has it that once Svaha asked Agni to ensure their continuous association. Agni declared that henceforth, all offerings made to the gods through fire would be made in her name. Therefore, after any oblation, the priests invoke her name, saying 'Svaha'.
Agni is described variously as Dhumaketu ('whose sign is smoke'), Saptajihva ('seven-tongued'), Hutasa ('devourer of offerings') and Rohitashva ('having red horses'). He is said to be golden-toothed, with flaming hair.
Various Puranas attribute Agni's parentage either to or to Dyaus and Prithvi. The Agni Purana itself is said to have been imparted originally by Agni to the Sage Vasishtha to instruct him in various matters. Besides glorifying Shiva, it describes ways of worship, the duties of kings, the art of war, medicine, grammar and poetry.
JAL
Water forms a very important part of all sanskaras. Because of its constant motion and sound, and its power, water was believed to be a living force. In addition, many lakes, rivers, and other water bodies had healing powers, which made water even more mystics. Therefore its ritual use was incorporated into all sanskaras. Bathing is a precondition to performing a sanskara, to cleanse oneself of all physical, mental, and spiritual impurities. Sipping water and being sprinkled with water are essential to many sanskaras and symbolise ceremonial bathing. For example, during Vivaha, the bride is sprinkled with water to rid her of any sins committed in the past and cleanse her for her new life.
Sacrifice:
Born of the natural human impulse to thank Nature or a Supreme Creator, domestic yagyas evolved as gestures of thanksgiving, except during Antyeshti when sacrifices are made to propitiate the gods on behalf of the deceased.
Homa
On special occasions, a sacrificial ceremony is performed in temples and households, which is called ‘Homa’. This has nothing to do with the animal sacrifice some Hindus offer to propitiate their gods. The Homa is performed under the guidance and authority of highly learned priests and may take up to six hours or more. More popular Homas are,
Ganapathi Homa for Lord Ganesha
Sudarshana Homa for Lord Vishnu.
Mrityunjaya Homa for Lord Shiva.
Chandi Homa for goddess Shakthi. (Durga).
Navagraha Homa for Surya (Sun).
Navagraha means nine planets, which are, the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn and the ascending and descending Nodes, named Raahu and Kethu, that are also considered as planets. In the sanskrit language these are called, respectively,
Surya, Chandra, Mangala, Budha, Guru, Shukra, Shani, Rahu and Kethu.
The fire god Agni is invoked at the ‘Homa’ and with the chanting of appropriate hymns, clarified butter (butter oil), and other offerings such as rice, coconut, gold and silver, new cloth (Vastra) are offered. In this case Agni also acts as carrier of the offerings to heaven for the respective gods, for whose blessings the Homa is performed.
Orientation:
The east is associated with light, warmth, life and happiness because the sun rises in the east. The west is associated with darkness and cold because the sun sets there; the south with Yama because he is believed to come from the south; the north is not malevolent but irrelevant in this respect. For an auspicious sanskara, the individual faces eastwards. For anthesthi alone, which is an unhappy event, the direction is reversed. Symbolism: The presence of certain objects, usually material, symbolise specific qualities and have spiritual significance. It is believed that contact with these object results in the individual imbibing similar qualities. For example, a stone is a symbol of steadfastness. Anyone who stands on a stone is believed to imbibe the stone's stability in his character, and this notion appears in Upanayanam and Vivaha
Taboos:
These sprang from the fear of things going awry during sensitive and difficult times, like pregnancy, marriage and death. 'Safeguard' taboos hence appeared, which became rigid beliefs over time. For example, for 10 days after the birth of a child, the home is considered impure. This belief developed out of the need to confine the mother and child in a room to protect them from infection in the days before chemical antiseptics and disinfectants. However, now the practice has a religious sanction and is rigidly followed, especially in rural areas.
Cultural elements:
There are certain rules about ethics, hygiene, and other social customs to be observed when performing sanskaras, like purifying the site before the ceremony begins. This means a thorough cleansing and sometimes performing havan.
Spiritual atmosphere:
A pre-requisite for any sanskara. The person for whom the ceremony is being performed and others involved should think of god and of the duties and responsibilities that will be part of their life after the ceremony. They should be in the correct frame of mind to understand and appreciate the solemnity of the ritual.
Nowadays, most sanskaras are not performed formally, except Vivah and Anthesthi. Namakarna and Annaprashana are often performed without making an occasion of them and without Vedic mantras for either boys or girls. Since most sanskaras have lost their original meaning and are considered purely ceremonial, more than one is often performed at the same time. For example, Jatakarman and Namakarana are usually performed together. Upanayanam is now usually performed on the day of the marriage.
Esoteric doctrine.
These philosophical writings are associated with the Brahmanas and are also shruti. They explain the mystic aspects of the Vedas, and contain theories about the origin of the universe, the nature of god, the nature of the soul, and the connection between mind and matter. They are the basis of all Hindu philosophy. Most Upanishads are written in prose though a few are entirely in verse.
There are 108 generally accepted Upanishads, but according to different sources, the number varies upto 200. The oldest of these works dates back to 600 BC. They are later works than the Sanhitas Mantra and the Brahmanas and are a completely different category Of texts. They contain a freedom of thought unknown in any of the earlier works, except the Rig-Veda. The Upanishads are more universal and can be read by all, unlike the others, which were supposed to be taught to and read by only the Brahmins.Since the Upanishads form the concluding portion of the Vedas, they were called Vedanta or "the end of Vedas". However, the term Vedanta now refers to a school of philosophy based on the Upanishads. There are 10 principal Upanishads: The Aitareya Upanishad of the Rig-Veda. The Brihadaranyaka, Isha, Katha and Taittiriya Upanishads of the Yajur Veda. The Chandogya and Kena Upanishads of the Sama Veda. The Prasna, Mundaka, and Mandukya Upanishads of the Atharva Veda.
It is in the Brihadaranyaka Upanishad that a typically value-based story appears: 'What the Thunder Says'. Prajapati, the All-Father, having created the three races of gods, men and demons, appointed each to their own realm - heaven, earth and the netherworld. All three begged him for advice to live by. So, to each race, Prajapati gave counsel.
To the gods (sura), he said "Damyata". Be restrained. To mankind (Nara), he said "Datta". Give. To the demons (asura), he said "Dayadhvam". Be merciful. And so, forever more, when the thunder peals DA-DA-DA, his children know that it is the voice of Prajapati, the All-Father, reminding them of the key to their true selves.
HiNDU CALENDER
The Hindu Calendar The calendar plays an integral role in the lives of Hindus. Apart from measuring the traditional periods of time, it is also used to calculate the date of festivals, and auspicious times and days for performing ceremonies.
Calendars are calculated on the basis of the sun, the moon, and a combination of both. Initially, the Hindu calendar was based on the movements of the moon. After learning of the solar calendar developed in the west, some of its features were incorporated into the Hindu calendar. Although the solar calendar was used to measure the passage of time, most religious festivals and other occasions were still decided on the basis of lunar movement. In 1952, the Indian Government decided to establish a uniform civil and religious calendar. A committee was set up and from its recommendations emerged a civil calendar in 1957. According to the Hindu calendar, one solar year is 365 days and has 12 months. A leap year has 366 days. One solar month consists of the number of days taken by the sun to move from one sign of zodiac, or rashi, to another. There are 12 rashis which are: Mesha in March-April (corresponding to the Gregorian Aries), Vrishabha in April-May (corresponding to the Gregorian Taurus), Mithuna in May-June (Gemini), Karkata in June-July (Cancer), Simha in July-August (Leo), Kanya in August-September (Virgo), Tula in September-October (Libra), Vrischika in October-November (Scorpio), Dhanur in November-December (Sagittarius), Makara in December-January (Capricorn), Kumbha in January-February (Aquarius), and Mina in February-March (Pisces). A solar year is divided into six seasons of two months each: Vasanta in March-April (spring), Grishma in May-June (summer), Varsha in July-August (the rains), Sharad in September-October (autumn), Hemanta in November-December (winter), and Shishira in January-February (the cool season). According to the Hindu calendar, a lunar year also consists of 12 months. One lunar month consists of the number of days taken by the moon to travel once around the earth. This is approximately 29 solar days. Generally, the lunar month begins with the new moon called amavasya. It has two fortnights. The first is of the waxing moon. It is known as the bright fortnight and is considered to be the auspicious fortnight. The second one is of the waning moon, known as the dark fortnight and is considered inauspicious.
The 12 lunar months are:Chaitra (March-April), Vaisakha (April-May), Jyeshtha (May-June), Ashada (June-July), Shravan (July-August), Bhadrapad (August-September), Ashvin (September-October), Kartik (October-November), Margashirsha (November-December), Pausha (December-January), Magha (January-February), and Phalguna (February-March). However, a lunar year fell short of the solar one by about 11 days. Because the dates of most festivals are decided according to the moon's position, it was realised that this difference would result in the dates varying widely over the years. For instance, Holi, which heralds the beginning of summer, would occur in the winter months, after some years. To rectify this anomaly, an extra month, called adhikamasa, is added to the lunar year every three years or so.
According to the Hindu calendar, the year begins in the month of Chaitra (March-April) when the sun enters Mesha (Aries). This is the day after the spring equinox.
An interesting appendix to the calendar is the concept of the different eras used in India. Although the common reference of measuring time now is the birth of Jesus Christ, other references are also used which give rise to other eras. This may initially lead to some confusion. However, since dates can be calculated to corresponding eras, this is
no longer a problem. Some of the important eras referred to are:
1. The Kali era: According to one theory, time is divided into yugas, and each Yuga is further divided into four parts. The present time is believed to be Kali Yuga, the fourth part. It is believed to have begun with the death of Krishna, which corresponds to midnight between February 17 and 18, 3012 BC. Accordingly, this is the sixth millennium of the Kali era, in which the year 1900 corresponds with 5002. This reference of time is still used in religion and literature.
2. The Vikram era: This is believed to have begun on the day of the coronation of King Vikramaditya. The year 1900 AD corresponds to 1958 of the Vikram era, which is popular in northern India and Gujarat.
3. The Saka era: This era is believed to have begun with King Salivahana's accession to the throne. According to the Saka era, the year 1900 AD would be 1823. Popular in southern India, this reference in almost all-astronomical works in Sanskrit written after 500 AD. The Government calendar also follows the Saka era.
Various Sites by Amresh Vashisht Dedicated to HINDUS are.
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