DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0369
Hair-parting. Birth-ceremony. 357
The next purificatory rite was called' Hair-parting' (Siman-
tonnayana).
First an oblation was made in fire, with repetition of the
Vedic texts from Atharva-veda VII. 17. 1, Rig-veda III.
59. 1, V. 25. 2, II. 32. 4-5. Then the woman performed her
ablutions in pure water; fragrant oil was poured on her head,
and a line or parting (slmanta) was drawn three times through
her hair from the forehead upwards with three stalks of Kusa
grass bound together—the three sacred words called Vya-
hritis (Bhur, Bhuvar, Svar) and the hallowed syllable Om
(a, u, m) being uttered during each operation. Certain
medicinal substances supposed to have a purifying efficacy
were also given, and a particular regimen prescribed for
the remaining period of gestation. Musical performances
also took place during the ceremony, the promotion of cheer-
fulness in the mind of the mother being thought essential to
the proper development of the unborn child.
This rite was only performed at a woman's first pregnancy,
and though, like the preceding, it purified the whole person of
the wife, it also had reference to the well-being of the unborn
child. The idea was that the body of the mother should be
consecrated and protected from evil influences at the most
critical period of gestation, the proper time for the ceremony
being the fourth month, though it might be deferred until the
sixth or eighth.
Immediately after the birth of the infant and before
the severing of the umbilical cord the father performed the
next Sanskara, called the 'Birth-ceremony' (Jata-karman).
Honey and clarified butter were mixed together and stirred—
if possible, with a golden rod or spoon—to symbolize good-
fortune. Then a small portion of the mixture was introduced
into the mouth of the new-born infant and certain texts were
repeated (Rig-veda II. 21. 6, III. 36. 10, Kaus.-Up. II. 11),
with the following prayer: ' O long-lived one, mayst thou live
a hundred years in this world, protected by the gods!' Both
The next purificatory rite was called' Hair-parting' (Siman-
tonnayana).
First an oblation was made in fire, with repetition of the
Vedic texts from Atharva-veda VII. 17. 1, Rig-veda III.
59. 1, V. 25. 2, II. 32. 4-5. Then the woman performed her
ablutions in pure water; fragrant oil was poured on her head,
and a line or parting (slmanta) was drawn three times through
her hair from the forehead upwards with three stalks of Kusa
grass bound together—the three sacred words called Vya-
hritis (Bhur, Bhuvar, Svar) and the hallowed syllable Om
(a, u, m) being uttered during each operation. Certain
medicinal substances supposed to have a purifying efficacy
were also given, and a particular regimen prescribed for
the remaining period of gestation. Musical performances
also took place during the ceremony, the promotion of cheer-
fulness in the mind of the mother being thought essential to
the proper development of the unborn child.
This rite was only performed at a woman's first pregnancy,
and though, like the preceding, it purified the whole person of
the wife, it also had reference to the well-being of the unborn
child. The idea was that the body of the mother should be
consecrated and protected from evil influences at the most
critical period of gestation, the proper time for the ceremony
being the fourth month, though it might be deferred until the
sixth or eighth.
Immediately after the birth of the infant and before
the severing of the umbilical cord the father performed the
next Sanskara, called the 'Birth-ceremony' (Jata-karman).
Honey and clarified butter were mixed together and stirred—
if possible, with a golden rod or spoon—to symbolize good-
fortune. Then a small portion of the mixture was introduced
into the mouth of the new-born infant and certain texts were
repeated (Rig-veda II. 21. 6, III. 36. 10, Kaus.-Up. II. 11),
with the following prayer: ' O long-lived one, mayst thou live
a hundred years in this world, protected by the gods!' Both