8,228
edits
Changes
Jump to navigation
Jump to search
Line 19:
Line 19: − + − + − + − + − + − + + + + + Line 34:
Line 38: − + + + + + + + + + + + + + + + + + + + + + + + + + + +
Adding content
# In the Brh. Up. it is given under the name '''Putramantha'''.
# In the Brh. Up. it is given under the name '''Putramantha'''.
# In Grhya Sutras '''Chaturthi-karman''' and '''Garbhadhana''' are two different rites. (They have never used the name Garbhadhana for Chaturthi-karman.)<ref name=":4" />
# In Grhya Sutras '''Chaturthi-karman''' and '''Garbhadhana''' are two different rites. (They have never used the name Garbhadhana for Chaturthi-karman.)<ref name=":4" />
# In the Vaikhanasa Grhyasutra the word '''Rtusamgamana''' has been used and another term '''Kshetra Samskara''' is mentioned without much clarity in usage - either as singular practice or were divergent.<ref name=":5" />
# In the Vaikhanasa Grhyasutra the word '''Rtusamgamana''' has been used and another term '''Kshetra Samskara''' is mentioned without much clarity in usage. Some scholars point out that Kshetra Samskara points to a<ref name=":5" />
# The Smrtis have used the name '''Garbhadhana'''.
# The Smrtis have used the name '''Garbhadhana'''.
#* Manu (II.16) has the word the “'''Niseka'''”.
#* Manu (II.16) has used the word “'''Niseka'''”.
#* Yajnavalkya (II.11) has the word Garbhadhana.
#* Yajnavalkya (II.11) has mentioned the word Garbhadhana.
#* Gautama (VIII.1) has the word Garbhadhana.<ref name=":4">Deshpande, Kamalabai (1936) ''The Child in Ancient India.'' Poona: Aryasamskrti Press (Pages 16 - 27)</ref>
#* Gautama (VIII.1) has also mentioned the word Garbhadhana.<ref name=":4">Deshpande, Kamalabai (1936) ''The Child in Ancient India.'' Poona: Aryasamskrti Press (Pages 16 - 27)</ref>
=== कालः ॥ Time ===
=== कालः ॥ Time of Performance ===
The time prescribed for the rite is mentioned either as the fourth night (B.1.7.37) or more specifically the second part of the fourth night (Bh. 1.19; Apa. 3.9.10), or simply as 'after a lapse of three nights' (J.1.22; Kh. 1.4.12) after marriage. After marriage usually after the fourth day of the menstrual cycle of the wife is prescribed for this samskara.<ref name=":4" />
The time prescribed for the rite is mentioned either as the fourth night (B.1.7.37) or more specifically the second part of the fourth night (Bh. 1.19; Apa. 3.9.10), or simply as 'after a lapse of three nights' (J.1.22; Kh. 1.4.12) after marriage. After marriage usually after the fourth day of the menstrual cycle of the wife is prescribed for this samskara.<ref name=":4" /> Many texts agree that the proper time for conception was from the fourth to the sixteenth night after the monthly course of the wife. While a majority of the Grhyasutras and Smrtis consider the fourth night ceremoniously pure for conception, but Gobhila Grhyasutra takes a rational view where it prescribes conception to take place after the stoppage of the flow of the impure blood.<ref name=":1" /> Only nights were prescribed for conception and day time was prohibited. The reason given for it was that the vital airs of one, who cohabits with his wife in the day time, leap out; one approaching his wife in the night time is still a Brahmachari ; one should avoid coition in the day time, because from it unlucky, weak short-lived children are born. There are exceptions to this rule
23
The Sutras also mention which
According to one version,<ref name=":5" /> the wife is obliged to approach husband post her menstrual cycle, after taking bath for Ṛtusaṁgaman, which is what makes one think, that Garbhadhāṇā was typically a conceiving sacrament marked by ritualistic performances whereas the Ṛtusaṁgaman seems less significant marking the repeated union of the couple.<blockquote>ऋतुः स्वाभाविकः स्त्रीणां रात्रयः षोडश स्मृताः । चतुर्भिरितरैः सार्धं अहोभिः सद्विगर्हितैः । । ३.४६ । ।
According to one version,<ref name=":5" /> the wife is obliged to approach husband post her menstrual cycle, after taking bath for Ṛtusaṁgaman, which is what makes one think, that Garbhadhāṇā was typically a conceiving sacrament marked by ritualistic performances whereas the Ṛtusaṁgaman seems less significant marking the repeated union of the couple.<blockquote>ऋतुः स्वाभाविकः स्त्रीणां रात्रयः षोडश स्मृताः । चतुर्भिरितरैः सार्धं अहोभिः सद्विगर्हितैः । । ३.४६ । ।
Parashara, also asserts that the husband should approach the wife in every Rtu, and one who, despite being in good health, does not comply, attains the papa (sin) of causing abortion.<ref name=":5" />
Parashara, also asserts that the husband should approach the wife in every Rtu, and one who, despite being in good health, does not comply, attains the papa (sin) of causing abortion.<ref name=":5" />
We find that conjugal union at inappropriate time of the day leads to the birth of children who have asuric qualities, as evident from the story of birth of Hiranyakasipa and Hiranyaksha, the sons of Diti and Kashyapa Maharshi.
In Pārāskara Gṛhyasūtra (1.11), it has been established that once the husband has led his wife to house, he should cohabit with her after each of her monthly periods. <blockquote>तामुदुह्य यथर्तु प्रवेशनम् ७ यथाकामी वा काममाविजनितोः संभवामेति वचनात् ८ (Para. Grhy. Sutr. 1.11.7-8)</blockquote>It is also advised that given her will for pleasure, he should allow himself to be indulged in intercourse for sexual pleasures.<ref name=":5" />
In the Dharmasutras and the Smrtis, we find the rules regulating the performance, e.g. when the conception should take place; recommended and prohibited nights; astrological considerations; how a polygamous man should approach his wives; conception a compulsory duty and its exceptions; the right of performing the Samskara etc. We have Puranic references where conjugal union at inappropriate times of the day leads to the birth of children who have undesired qualities, eg., the birth of Hiranyakasipa and Hiranyaksha, the sons of Diti and Kashyapa Maharshi had asuric qualities.
=== Samskara Vidhi ===
One reason why the Garbhadhāṇā Saṁskāra is not elaborated in the ancient times, in texts or evident in any other form could be that it was attached to the marriage sacrament and did not function as an independent ceremony. The reference to the garbha will also occur in the Vedanta literature, as is clear from the Brihadaranyaka Upaniṣad. The later texts, as Saṁskāratattva of Raghunathnanda are crucial and reliable in this context as to learn more of this rite. The period of Gṛhyasūtras witnessed development to great extent in philosophy and psychology of the Garbhadhāṇā sacrament. Now the sacraments were recognised for their domestic orientation and they were systematically institutionalised.
Apastamba Grhyasutras declares that wife after the menstrual cycle is over, having taken bath, should invite her husband for cohabitation pronouncing the thirteen mantras categorised as Visnuryonim. And this should not be done just once rather repeated in every cycle.
Another reference is drawn from the SGS where the women desirous of issue offered oblations to various deities.22<ref name=":5" />
According to Baudhayana Grhyasutra (1.7)<ref name=":6">Baudhayana Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8C%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83_%E0%A5%A7 Prashna 1 Adhyaya 7])</ref> the rites of Garbhadhana contains the following features.
Since marriage the husband was required to approach the wife in every month, when she was ceremoniously pure after her monthly course. But before the conception, one had to, observe various vows according to the desire of possessing different types of sons-Brahmana, Srotriya (one who has read one Shakha), Anuchana (who has read only the Vedangas), Rsikalpa (who has read the kalpas), Bhruna (who has read the sutras and the Pravachanas), Rsi (who has read the four vedas) and Deva (who is superior to the above).
The timing of the vow differs from each kind of son desired. For example, the couple desiring a Rsikalpa as their son should keep the vow for one month. At the end of the vow, cooked food was offered to the fire.<blockquote>चतुर्थ्यां स्नातायां निशायामलङ्कृत्य शयने ऽभिमन्त्रयते विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिंशतु ।आसिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते ।३७। (Baud. Grh. Sutr. 1.7.37)<ref name=":6" /></blockquote>After this, the pair were prepared for cohabitation. When the wife was decently decorated, the husband recited Vedamantras containing similes of natural creation and invocations to devatas (for helping the woman in conception). Then embracing began with mantras containing metaphors of joint action of male and female forces, and the husband uttering the mantras expressing his fertilizing capacity (Baud. Grhy. Sutr. 1.7.42). After embracing, conception proper took place with prayers to the deity Pusan and an indication to scattering semen. The husband, then, touched the heart of the wife, reclining over her right shoulder with the mantra invoking the blessings for leading a long life together.<ref name=":1" />
यत्ते सुसीमे हृदयं दिवि चन्द्रमसि श्रितम् । वेदाहं तन्मां तद्विद्यात्पश्येम शरदः शतं जीवेम शरदः शतं शृणुयाम शरदः शतमिति ९ (Para. Grhy. Sutr. 1.11.9)
=== Samskara Prayojana ===
The conception has been discussed in the context of father, forefathers and the descendants, in ancient Indian texts. The first such reference comes from the Ṛgveda, Maṅdala-I, where the blessing of the gods is sought for long life referring to the sons and further their descendants.16 Now, sons have a peculiar role and characteristics in the Ṛgveda, in particular, and in other Saṁhitās as well, as they inherit not only the wealth of their fathers but the obligations and responsibilities, therefore biggest human assets, from economic point of view. Also, the sons qualify for the sacred duties towards their fathers and forefathers (pitṛ) which qualify men for highest spiritual standards, attaining moksha.
A term mentioned in Ṛgveda (10.142) explains it all; sons are treated as Ṛinachyuta, the one who settles the three great rnas (debts) of an individual. Therefore, the want of such merit could not be ignored by anyone, explaining as to why begetting offspring, especially sons was made a mandatory act.
It has been said in the Gṛhyasūtras that as the individual gains consciousness of the relevance of procreation, he rises above the influences of lust and carnal pleasures, rather his energy is focused on the significant percept of life. Therefore, the authorities suggest, that Garbhadhāṇā should neither be perceived as yet another pursuit of carnal pleasure, nor is it the act of sadism, savagery or brutality imposed upon the opposite sex, hence was it regulated by certain guidelines and regulations.
== Various Implications of Garbhadhana Samskara ==
=== जीवशास्त्र उपलक्षितविषयाः॥ Biological Implications ===
=== जीवशास्त्र उपलक्षितविषयाः॥ Biological Implications ===