The Gazetteers Department

Among the Hindus there are a number of samskaras or sacraments which are religious observances conducted under the Brahman priesthood. Such observances are in theory, purifying rites. Some of these were considered as compulsory or nitya and others as optional or naimittika. These samskaras were intimately connected with various stages of the life and were observed scrupulously. Consequent upon a change in the economic and social life of the people, many of these samskaras are now not so intimately connected with the different stages of life as they were in the past. Of late, there has been a reduction in the number of such samskaras. Important rituals commonly performed at present are those connected with birth, thread-girding, marriage, pregnancy and death.

Puberty ceremonies.—Puberty ceremonies were formerly pursued keenly among the Hindus. During the period of menstruation a woman was in a state of taboo and semi-seclusion. With the correct knowledge about such biological facts these ceremonies now receive but scant attention. Garbhadhana (ceremony signalising the coming to age of the girl) formerly performed with much pomp and show, has now lost its significance with the adult marriage and has become a part of the marriage rite. In the same manner, a number of such ceremonies have gone out of use.

Pregnancy.—Among the Hindus, a woman without a child is looked down upon by the family and society. She resorts to medical as well as magico-religious practices to attain an off-spring especially a son. Backward classes in the Hindu community show much belief in the efficacy of magic and witchcraft and are swayed more by such considerations than by medical and scientific considerations. The educated upper classes tackle the problem more scientifically. However, even they have not freed themselves totally from the hold of such magico-religious beliefs

A number of samskaras formerly undertaken to secure the birth of a male child or a long life for the off-spring or to avoid miscarriage have fallen into disuse as found ineffective.

Birth.—The prospective mother's longings (dohale) are fondly noticed and promptly satisfied by the elder relations on both sides. It is customary for an expectant mother to go to her parents for her first confinement. Recently, a growing tendency to resort to maternity homes. for deliveries as far as possible, is apparent and wherever such conveniences are not available a mid-wife known to the family is engaged to attend the delivery and to look after the mother and the child.

Rural communities, in particular, believe that all dangers to the newly born such as convulsive seizures and other forms of diseases are the acts of evil spirits and they can be warded off by worshipping the Mothers Fifth and Sixth (pancavi and sahavi) on the fifth and sixth day after birth, respectively. In orthodox families the mother is considered as impure during ten days after the child-birth and the family observes suher for the period. But these practices have become moribund.

Naming.—The naming ceremony (barase) is celebrated on the 12th day if the child born is a daughter and on the 13th day, if it is a son. The ceremony is held in pomp and glory in me rich and well-to-do families. On this day women friends and relatives are invited. They bring presents for the child and the mother. The baby is put ceremoniously in the cradle at an auspicious moment. The lobes of the child's ears are pierced by a gold thread, generally by a goldsmith. Visitors are served with eatables and sweets (pedhas in case of a boy and barfi in case of a girl).

Nose-piercing in case of girls is sometimes performed on the twelfth day itself or otherwise later on, but no ceremony is attached to it. Nose-piercing is sometimes performed in case of boys born on unlucky naksatra.

Cudakarma.—Cudakarma (first hair-cut) was traditionally performed in the first or in the third year. The practice is, however, dying out.

Ustavana.—A ceremony called ustavana or anna-prdsan is performed usually in the sixth or the eighth month after the birth. Relations are invited. Porridge (khir) consisting of rice boiled with milk and sugar is prepared. The maternal uncle of the child dips a gold ring in the porridge and makes the child to suck it. This celebrates the first feeding of the child. Even now, this ceremony is usually performed.

Birthday.—The first birthday is usually an occasion of great celebration when relations on both sides are invited. They bring gifts to the little one. Now-a-days, the practice of celebrating subsequent birthdays of children is also getting very popular.

Upanayana.—.The first three varnas among the Hindus consider upanayana (thread-girding) as an important ritual. Recently, the rules have been made flexible and all Hindu sub-castes are allowed to perform thread-girding. However, it is not a common practice. Popularly, the rite is known as Munj. It is a rite investing a boy with the sacred thread (yajnyopavit) which is worn over the left shoulder and under the right arm crossing the body to the hip. The ceremony is said to effect a second or spiritual birth and thence the boy is termed as dvija or twice. born. The ceremony is generally performed when the boy is from 8 to 12 years of age. With due regard to astrological considerations it is celebrated in the five months of the year, viz., Magh, Phalgun, Caitra, Vaisakha and Jyestha.

Important ritualistic observances connected with upanayana, are given below: (1) sankalpa, i.e., solemn declaration on the part of the father to perform upanayana of his son . (2) agnisthapana i.e., the father performs punyahvacana (holy day blessing) requesting the invited Brahmans to bless his undertaking and to light the sacred fire ; (3) acaryavarnadi—the boy (batu) approaches the acarya (preceptor-priest) with folded hands and requests to initiate him into brahmacaryasram (stage of studenthood) and the request is granted; (4) upnayana-pradhana-homa the principal sacrifice of the ceremony is gone through; (5) savitri-upades when the batu requests his teacher to invest him with the sacred gayatri verse; (6) vrata bandh when the acarya advises the student how to behave in his career of studentship Medha jananam is the rite when the batu faces east and prays the goddess medha to give him knowledge and wealth. The ceremony is concluded with a prayer to God.

Samvartan.—.The samvartan rite marks the return of the student to his ancestral home after the completion of his studies. This is commonly known as sod-munj which marks the initiation and completion of Vedic studies. It has now almost lost its religious significance with a radical change in the educational pattern. The ceremony is at present celebrated more as an occasion for social celebration than as an essential ritual. The ritual which thus originally extended to well over a couple of days is now celebrated within a few hours, or even postponed and hurriedly gone through prior to marriage.