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Rites of passage are special ceremonies that mark important stages in a person’s life. The life of a Hindu is divided into four main stages called ashramas. Each ashramas has religious rituals called samskars, which means ‘making perfect’. There are sixteen samskars and very few people go through all the ceremonies. What must be done at each samskar is written in Hindu scripture. The first samskar takes place before a child is conceived and the last one after death. Not all hindu practise every one of the samskars. For some hindus the time when the samskars are carried our varies. Below are the five most important ceremony in hinduism.
RITES OF PASSAGE
This ceremony is performed during the odd months of pregnancy mostly during the seventh month for the expectant mother and celebrates the joy of the upcoming motherhood and ensures the welfare of both the mother and the baby inside her womb. Prayers are invoked for the well-being of the mother-to-be and the foetus. Mostly women are invited for this function and priests are not involved. The expectant mother is made to wear a lot of bangles mostly glass ones of red and green colors and the sound of these bangles are supposed to reach the womb. The bangles are removed only during delivery and given to the midwife at the birth of a child. Arti is performed. The mother of the girl presents her silk saris and gold and silver bangles. The invitees give gifts for the mother-to-be and they are given a feast.
Vallaikappu Ceremony - Before Birth
There is also another meaning for Valaikappu.
The Term "VALAI KAPPU" split into "VALAI"+"KAPPU" which means and includes as "VALAI" means NET or Womb & KAPPU means protection. The real term of VALAI KAPPU is as said above keeping the baby in the womb with divine vibration. If you go through the History of Mahabarath you may find "ABHIMANYU" 's learning in the womb. In Mahabarath, the baby in the womb should be kept with divine thoughts because it knows where is it and what it will do after birth. Once born the memories will get cut off to plough in the life land. So the rites under sanskrit chanted by purohit is also needed.
The Thotthil Ceremony -Birth
The jatakarma ceremony welcomes the baby into the world. The father places a small amount of ghee and honey on the baby's tongue and whispers the name of God in his ear.
According to Hindu mythology, the naming ceremony (namakarana) for the newborn takes place on the twelfth day after his or her birth. On the appointed day, female relatives and friends arrive to participate in this colorful ceremony.
At the auspicious time, the newborn is placed in the cradle decorated with colorful flowers and ribbons.
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The parents whispers the new born his or her name in the ear and follwed by other participate. The mother then applies the mai in the eyes and then places the neem leaf kaappu in the hands and legs of the baby and then places the other ornaments
Hindus often prefer to name their children based on Hindu raashis because it is considered auspicious and is supposed to bring good fortune to the child. Raashis are determined by planetary positions at the date and exact time of the child's birth.
The transition from childhood to adulthood in any culture is a reason to celebrate, although different cultures may do so in ways deem fit according to their beliefs and value system. It is very important in Tamil culture when a girl has her first menstrual cycle. This is the time when she becomes a woman, a major step in a girl’s coming of age. At this time, for the girl and her family, this is one of the most important of life’s rites of passage. This is the Manjal Neerattu Vizha or “Turmeric Bathing Ceremony”. The festival celebrates the puberty of a girl and earlier time it would announce that a girl is ready to be married. Only then would the fathers of potential suitors come to see the young girl.
Manjal Neerattu Vizha - Puberty
Manjal Neerattu Vizha is held after nine days from the start of the girl’s first period. As soon a girl tells her parents about her first menstruation she is isolated. For three days she will be alone in the corner of the house with a banana leaf, a neem leaf and a glass plate that will serve her during which she is considered to be dirty.
She is given food and drink only after this isolation and the family then announce the news to family, friends and neighbours. The first celebration is held on the third or the seventh day where the wholefriend and relatives are invited.
The uncles and aunts then gift the girls all sorts of clothes and make up.
The priest will then conduct a pooja with a vessel that contains water, saffron, turmeric and the rice and neem paste. (This too symbolises purification.)
Prayers are offered and everybody celebrates the goddess that dwells in the girl who now has the ability to give life. At the end of the ceremony food will be serve to the people as a thank giving.
sometime there will be a photo session for the family and friends.
The women then gather around the young girl for the ritual bath. In a bronze pot, saffron and turmeric are mixed with water to this is added a paste obtained from rice and neem.
The mixture is poured on the girl through a sieve, as part of the cleansing shower. After the shower she takes off the clothes that she has been wearing for three days and changes into her first sari.
Tradition tells that the uncles and aunts have a very important role in this ceremony; indeed the aunts lead the ceremony while the uncle (paternal) gifts the sari.
Vivaha refers to marriage within the Hindu tradition. Vivaha is considered the most important samskara (life cycle rite) undertaken by individuals. A Hindu wedding entails a magnificent medley of customs, colourful in their demeanour, elaborate in their practice and holding significance, which have been there since time immemorial. hese customs and rituals have their base in the Vedas and are accompanied by chanting of mantras in Sanskrit. These mantras are considered to be the harbinger of happiness, love and prosperity for the married couple. Here are some of the customs of a Hindu marriage beginning with the pre-wedding and culminating in the post-wedding customs.
Vivaha - Marriage
Nischayadhatham - Engagement
Nischayadhatham is a pre-wedding ritual. The bride's father and the bridegroom's father facing each other solemnizes the final betrothal ceremony, the Vedic priests chanting the relevant hymns-in which the names of the bride, the bridegroom as well as the names of their three generations of ancestors, are cited in the presence of friends, relatives and guests.
Swagatham - The meeting and greeting of both families
At the Swagatam ceremony, the groom and his entourage are greeted, at a predetermined location (the door or gateway to the venue), by the bride’s parents, siblings, and other relatives, including at least five married ladies carrying plates of fruits, flowers, deepa (lamp), dhoopa (incense), garland for the groom. The bride’s mother performs an arati, anointing the groom with a tilak, and akshata(turmeric-tinted raw rice), and sprinkling perfumed water. The bride’s father garlands him. The groom may receive a sweet or sweet drink at this time from the bride’s parents, or later from the bride. The groom is then escorted by the officiant and both the families to the mantap.
Vara Puja - Dialogue between the bride’s father and the groom
Following the opening mantras to consecrate the water and offer prayers to a variety of Hindu gods, the bride’s father declares his intention to give his daughter in marriage at this auspicious time, in this location (Sankalpam). He then welcomes the groom, and makes the offer of his daughter’s hand in marriage. The groom acknowledges, and agrees to perform the wedding rites to become a householder, to the best of his knowledge.
Jaiamalai / Jai Mala - Exchange of garlands
The bride arrives escorted by her maternal uncles and aunts, sisters, cousins and friends (or bridesmaids). The bride garlands the groom and is in turn garlanded by him. The bride’s father places her right hand in the right hand of the groom (Hasta Milap)
Pravara - Announcement of lineage
A formal public announcement of the names of the bridegroom and the bride now follows in front of the assembled. The principals are announces by declaring their lineage beginning with great-grandfather and proceeding with grandfather and father from both families. This serves as an opportunity to remember the ancestors on this auspicious occasion and seek their blessing. Traditionally the Pravara is recited three times, but can be done just once.
Kanyadanam - Giving away the bride
The bride’s father repeats his intention to offer his daughter in marriage. The bride and groom face each other with the bride’s cupped palms above the groom’s, supporting the bride’s father’s cupped palms holding a coconut. The bride’s mother pours consecrated water from a kalasha (traditional water urn) over the coconut while the priest or the bride’s father chants mantras for the wellbeing of the bride in her new life.
Mangalyadharanam - Tying the mangalasutra
While the tying of the mangalasutra necklace around the bride’s neck is very traditional to South Indian custom, it is common enough to other parts of India to be included as a basic step. The modern necklace is tied with a clasp or hook but, for the purpose of this ritual, may also be tied with the 3 turmeric-tinted threads, first by the groom, followed by his mother and then by his sister. Some traditions still consider this to be the point at which the couple is declared married.
Agni / Homas - Fire rituals
Homa, or Havan, the fire ritual, is a crucial step among Hindu wedding rites. The fire god, Agni is considered to be not only the recipient of worship here, but also as the priest and a witness acting as an intercedent between the new couple and the gods to whom the incense from offerings made into the havan kund ascends. During these first rituals (Pradhana Havan) the couple makes offerings of samagris: ghee (clarified butter), grain, herbs, incense, sandalwood or a spice mixture, declaring that all their material possessions are indeed those of Agni and other god invoked.
Mangal Phera - Circling the fire. This rite is also called Laaja Homa
The bridegroom holds the right hand of the bride while together they walk four times, sunwise, around the agni kunda (fire vessel) with garmentsknotted together (Gatha Bnadan). The four roads, or circumambulations are dedicated to the ideal of chaturvidha phala purushaartha, by which two vital aspects of life, artha (material) and laama (emotional), are controlled by dharma (right conduct) in order to achieve moksha (salvation).
As they return to the starting point, after each round they offer laaja (puffed rice) to Agni. The bride’s brother (or a friend) stands to one side at the head of the kunda with a bowl of parched/puffed rice and fills the open palms of the bride with it at the end of each round. As the mantras are chanted by the groom or the priest in his behalf, the bride offers the contents to the fire while groom offers a spoonful of ghee.
A number of family-based extra customary rites can be added here. These include: vows; ritual gifts of clothing and jewelry, especially bangles; rites to ward off adverse events; rites involving games of tossing of rice or flowers; an arati; special blessings for the bride by married women, Saubhagyavati Bhava (may you be fortune-favored).
Saptapadi - Seven steps
Indian civil law reconizes the completion of the seven steps to the climax of the ceremony and the finalization of the act of marriage. Each step specifies a separate blessing, for food, strength, fidelity, love, welfare or cattle (health), prosperity, and sacred illumination.
The groom recites the mantras, he bends down to hold with his right hand, the right large toe of the bride to help her take each step. At each step he prays that Mahavishnu follow and bless the bride and grant the wishes stipulated in that step. The bride and groom to take the seven steps together, holding hands in one circumambulation around the fire.
Ashirvadam - Blessings.
In this concluding step, seven chants of blessing are invoked for the couple as they stand together, in the names of many divine and legendary couples, as the audience chants tathastu, ‘It shall be so ‘ and sprinkles akshata (turmeric-tinted rice) on their heads. They may also seek blesings from elders in the family following this final step. The ceremony is complete with the officiant declaring the couple as the newly wedded Mr. and Mrs.
Vidaai - Farewell ceremony
After the marriage and feast is done, the bride and groom go for a photo shoot session with all their new and old relatives in the wedding venue. The final part of such wedding ends with tears and sorrows for the bridal entourage and family for the official goodbye of their child.
This is the final Hindu samskara, performed after a person’s death by his or her descendants. After the death of a family member, the relatives become involved in ceremonies for preparation of the body and a procession to the burning or burial ground.
For most Hindus, cremation is the ideal method for dealing with the dead, although many groups practice burial instead; infants are buried rather than cremated. At the funeral site, in the presence of the male mourners, the closest relative of the deceased (usually the eldest son) takes charge of the final rite and, if it is cremation, lights the funeral pyre.
After a cremation, ashes and fragments of bone are collected and eventually immersed in a holy river. After a funeral, everyone undergoes a purifying bath. The immediate family remains in a state of intense pollution for a set number of days (sometimes ten, eleven, or thirteen). A particular feature of the Hindu ritual is the preparation of rice balls (pinda) offered to the spirit of the dead person during memorial services. In part these ceremonies are seen as contributing to the merit of the deceased, but they also pacify the soul so that it will not linger in this world as a ghost but will pass through the realm of Yama, the god of death.
The soul rests, reflects, and prepares to be born again, to experience, learn, evolve, refine, and over many, many lives, eventually become merged with Life itself, which pervades through all cycles.
As one song reflects,
We all come from the Goddess
And to Her we shall return,
Like a drop of rain
Falling to the Ocean
Maranam - Death
Below are the 16 major Hindu samskaras with illustration and description.
This samskara is a religious ceremony in the form of fervent prayers for begetting progeny. Hindu believes that one’s ancestral debt can be paid only in the form of a well-raised family. Begetting of children is thus considered a sacred duty binding on the husband and wife. The extinction of the family is considered to be a sin. This samaskara presupposes a well-established home, a normal wedding in accordance with the Vedic wedding ceremony, the wife’s readiness to conceive.
This ceremony is performed from the second to the eight month of pregnancy for protection of the foetus. Hindus believe that the power of the Vedic mantras recited during this ceremony purifies and protects the foetus. In ancient times, the pregnant woman was required to fast on this day and three or four drops of juice of banyan tree were inserted into her right nostril, while reciting sacred mantras during the ceremony.
This is the third of a series of the prenatal samskaras, and is performed during the firth to eight months of pregnancy. Intense prayers are offer to preserve physical and mental health of the expectant mother, and for the child to be healthy with sharp intellect and full moon like beauty. The deity worshipped and the materials used during this ceremony symbolize the desired qualities for the child. Simantonnayan gives strength to the motherand infant and help them to overcome any depression.
During the later days of pregnancy, a woman may have the jatakarma samskara performed. This rite, based on a verse from the Atharva Veda written specifically to assure safe childbirth, was designed to yield blessings for life as well as protection from harm for both mother and child. It is also a practice to get the horoscope of the new born baby to know about its future.
Long before the child is born, he or she has taken part in ceremonies through the expectant mother. Although Hindus believe that life begins at conception, the birth of the child and separation from the mother is considered a significant event towards giving the child an individual soul-body. Eight days after birth, the child is taken to the temple and its new name is whispered into its right ear. This act invokes a guardian deva that will help and protect the child throughout life.
This ceremony is performed when a baby is taken outside the house and exposed to the outdoors for the first time. After sunrise on the morning of this ceremony, the infant is bathed and dressed. Thereafter the mother takes him or her to the place of the ceremony, where the priest has set a sacred fire, and family and friends are gathered for this joyous occasion. The mother places the child in the hands of her husband, keeping the child’s head in the north direction.
This is the ceremony for feeding a child solid food for the first time. It is performed when the child is six to eight months old and its teeth have begun to appear. During this samskara prayers are offered to the deities for blessing the child with good digestive power, good speech and mental development. The parents feed a little of the specially prepared food to the child while chanting Vedic mantras to ensure a healthy life for the child.
This samskara is performed during the first or third year of a boy’s age when his hair is removed by shaving. According to Hindu sages, this ceremony ensures healthy growth of new hair on the clean head of the child. This poplar ceremony, often an occasion for family unions, is usually celebrated with extraordinary festivity.
This samskara is performed in the third or fith year og age. According to Hindu sages, ear piercing prevents fluid retention and hernia type diseases. For girls, ear or nose piercing is also performed to enable them to wear jewellery later in life.
Upanayana performed between the ages of 9 and 15, the installment of the sacred thread marks initiation into Vedic study. After the thread ceremony, the youth is considered "twice born." Another rite is given for boys and girls at puberty. For girls, this happens on their first menses. On this day, the girl is treated like a queen, given gifts of silver, jewels, and silks, and from that day forward, treated as an adult. Boys mark their entrance into adulthood with their first beard-shaving.
This samskara is performed in the fifth year to mark the beginning of child’s education when alphabets are fight taught. Prior to the beginning of the ritual the child is bathed, decorated, dressed in new clothes and brought to the place of the sacred fire. The priest begins the ceremony by worshipping Ganesha, Saraswati and the ishta devata. The teaches introduces the alphabets to children and makes them recite the names of deities, which prior to the beginning of the ceremony.
In ancient times this samskara was performed at about the age of twenty-five when the student had completed studies and was now qualified for the vivaha samskara in order to enter the second (householder stage) of life. In those days this samskara marked end of the Brahmacharya stage (studentship), when the student was expected to return home from his guru’s ashram. Nowadays this samskara is performed as a part of marriage ceremony.
In Hindu dharma, marriage is a sacrament performed after completing one’s education and when two persons of the opposite gender are found compatible for marriage. The marriage enables a person to enter the grhastha ashram (householder stage).
This samskara is performed at the age of fifty to celebrate the exit from the second stage of life (householder stage) and entrance into the third stage. In this stage, the person begins to renounce worldly attachments and spend increasingly more time in spiritual activities.
This samskara is performed at the age of seventy-five to celebrate the exits from the vanaprastha ashram and the entrance into the sannyasa ashram, the fourth and last stage of life. In this final stage the person completely renounces worldly attachments and performs spiritual activities full time.
This is the final Hindu samskara, performed after a person’s death by his or her descendants. In this samskara, the material elements of the physical body return to nature, and soul (atman) is liberated from the present birth. The ashes are scattered in the nearby river, symbolizing the return of the material elements of the body to the nature.
Prepared by: Sassi Rekha M.rajoo (1001438142)
