Changes

=== उपयुक्तकालः ॥ Time of performance ===

=== उपयुक्तकालः ॥ Time of performance ===

Chaulam is to be performed during the third year by counting days from the date of birth –<blockquote>जन्मनोऽपि तृतीये वर्षे चौलं पुनर्वस्वोः । आपस्तम्बगृह्यसूत्रम् १६.३॥ janmano'pi tṛtīye varṣe caulaṃ punarvasvoḥ । Āpastambagṛhyasūtram 16.3॥</blockquote>Caulam has to be performed during the third year by counting days from the date of birth and in the star Punarvasu.

Chaulam is to be performed during the third year by counting days from the date of birth –<blockquote>जन्मनोऽपि तृतीये वर्षे चौलं पुनर्वस्वोः । आपस्तम्बगृह्यसूत्रम् १६.३॥ janmano'pi tṛtīye varṣe caulaṃ punarvasvoḥ । Āpastambagṛhyasūtram 16.3॥</blockquote>Caulam has to be performed during the third year by counting days from the date of birth and in the star Punarvasu.      

In the Paraskara Grhyasutras the Chudakarana ceremony took place at the end of the first year or before the expiry of the third year. <blockquote>सांवत्सरिकस्य चूडाकरणम् १ तृतीये वाऽप्रतिहते २ (Para. Grhy. Sutr. 2.1.1-2)</blockquote>Manu also prescribes the same. According to the rules of the Vedas, the Chudakarana of all the Dvijas should be performed either in the first or the third year of the child.<ref name=":12" /><blockquote>चूडाकर्म द्विजातीनां सर्वेषां एव धर्मतः । प्रथमेऽब्दे तृतीये वा कर्तव्यं श्रुतिचोदनात् । । २.३५ (Manu. Smrt. 2.35)</blockquote>The later authorities extend the age upto the fifth and the seventh year; some say that it could be performed with the Upanayana which might take place even later. Chudakarana is praiseworthy in the third or the fifth year; but it can be performed even in the seventh year or with the Upanayana as mentioned in Viramitrodaya.<ref name=":12" />

In the Paraskara Grhyasutras the Chudakarana ceremony took place at the end of the first year or before the expiry of the third year. <blockquote>सांवत्सरिकस्य चूडाकरणम् १ तृतीये वाऽप्रतिहते २ (Para. Grhy. Sutr. 2.1.1-2)</blockquote>Manu also prescribes the same. According to the rules of the Vedas, the Chudakarana of all the Dvijas should be performed either in the first or the third year of the child.<ref name=":12" /><blockquote>चूडाकर्म द्विजातीनां सर्वेषां एव धर्मतः । प्रथमेऽब्दे तृतीये वा कर्तव्यं श्रुतिचोदनात् । । २.३५ (Manu. Smrt. 2.35)</blockquote>The later authorities extend the age upto the fifth and the seventh year; some say that it could be performed with the Upanayana which might take place even later. Chudakarana is praiseworthy in the third or the fifth year; but it can be performed even in the seventh year or with the Upanayana as mentioned in Viramitrodaya.<ref name=":12" />

=== संस्कारस्य प्रयोजनम् ॥ Purpose of the Samskara ===

=== संस्कारस्य प्रयोजनम् ॥ Purpose of the Samskara ===

The purpose of the Samskara as given in the scripture was the achievement of long life for the recipient. <blockquote>तेन ते आयुषे वपामि सुश्लोक्याय स्वस्तय इति । (Ashv. Grhy. Sutr. 1.17.12)</blockquote>Life is prolonged by tonsure; without it, it is shortened. Therefore, it should be performed by all means as mentioned in Viramitrodaya.<ref name=":12" />

The purpose of the Samskara as given in the scripture was the achievement of long life for the recipient. <blockquote>तेन ते आयुषे वपामि सुश्लोक्याय स्वस्तय इति । (Ashv. Grhy. Sutr. 1.17.12)</blockquote>Life is prolonged by tonsure; without it, it is shortened. Therefore, it should be performed by all means as mentioned in Viramitrodaya.<ref name=":12" />  

Chudakarana performed in the first year prolongs life and increases holy lustre. In the third year it fulfils all the desires. One who desires cattle should perform it in the fifth year. Its performance in the even year is prohibited as mentioned in Viramitrodaya.<ref name=":12" /><blockquote>तृतिये वर्षे चौले तु सर्वकामार्थसाधनम् । संवत्सरे तु चौलेन आयुष्यं ब्रह्मवर्चसम् ।।

Chudakarana performed in the first year prolongs life and increases holy lustre. In the third year it fulfils all the desires. One who desires cattle should perform it in the fifth year. Its performance in the even year is prohibited as mentioned in Viramitrodaya.<ref name=":12" /><blockquote>तृतिये वर्षे चौले तु सर्वकामार्थसाधनम् । संवत्सरे तु चौलेन आयुष्यं ब्रह्मवर्चसम् ।।

पञ्चमे पशुकामस्य युग्मे वर्षे तु गर्हितम्। (Atri quoted in Viramitrodaya)</blockquote>

पञ्चमे पशुकामस्य युग्मे वर्षे तु गर्हितम्। (Atri quoted in Viramitrodaya)</blockquote>

=== Samskara Vidhi ===

=== संस्कारविधिः ॥ Samskara Vidhi ===

On the chosen day, preparations were made for the ceremony and paraphernalia were arranges for such as Kusha grass, sterilized scissors and knife for cutting hair and neat and clean clothes for the baby. The floor was decorated with the cow dung paste and kept clear of any dust or dirt. The child was given bath by the mother and adorned in new clothes; it was brought to the venue of the ceremony. Mother sat to the west of the sacrificial fire with the child in her lap. The father then offered the Ajay oblations and after he has partaken of the sacrificial food, he pours warm water into the cold water with some chants.<ref name=":5" />

On the chosen day, preparations were made for the ceremony and paraphernalia were arranges for such as Kusha grass, sterilized scissors and knife for cutting hair and neat and clean clothes for the baby. The floor was decorated with the cow dung paste and kept clear of any dust or dirt. The child was given bath by the mother and adorned in new clothes; it was brought to the venue of the ceremony. Mother sat to the west of the sacrificial fire with the child in her lap. The father then offered the Ajay oblations and after he has partaken of the sacrificial food, he pours warm water into the cold water with some chants.<ref name=":5" />

The parting of hair could be done by self or by employing a barber who followed the directions. Drawing water from the vessel with the right hand, father moistened the patch of hair on the right ear side with uttering some mantras. Later the barber cuts the demarcated patch of hair along with the darbha grass with a knife or razor of metal and throws of the hair on the bull’s dung which is later carried to the forest and buried deep under. Sometimes hair are also thrown into the grass and some were merged into the waters of rivers and oceans as well. The same process is repeated for the left side and back side of the head.<ref name=":5" />

The parting of hair could be done by self or by employing a barber who followed the directions. Drawing water from the vessel with the right hand, father moistened the patch of hair on the right ear side with uttering some mantras. Atharvaveda mantras suggest the dampening of hair before chudakarana (6.68.1).

 

Later the barber cuts the demarcated patch of hair along with the darbha grass with a knife or razor of metal and throws of the hair on the bull’s dung which is later carried to the forest and buried deep under. Sometimes hair are also thrown into the grass and some were merged into the waters of rivers and oceans as well. The same process is repeated for the left side and back side of the head.<ref name=":5" />

The head was shaved three times round from left to the right along with uttering of some mantras. It is only in case of this Saṁskāra that Gṛhyasūtra of Gobhila recommends that the rites shall be performed in the same way for a girl child with the chanting of mantras, with only minor difference that these should not be chanted aloud, rather silently. Only some hairs on the top of the head were not shorn off, which was called, Shikha, and in case of dvijas, it had immense significance and function. The great importance has been attached to Shikha by Bhrgu, Bṛhspati and some other authorities whereas Sushruta explains the medical importance of it as well. The ceremony ended with the feast and dakshina (fee) consisted cow, which practice later came to halt and the fee was paid in some other form.<ref name=":5" />

The head was shaved three times round from left to the right along with uttering of some mantras. It is only in case of this Saṁskāra that Gṛhyasūtra of Gobhila recommends that the rites shall be performed in the same way for a girl child with the chanting of mantras, with only minor difference that these should not be chanted aloud, rather silently. Only some hairs on the top of the head were not shorn off, which was called, Shikha, and in case of dvijas, it had immense significance and function. The great importance has been attached to Shikha by Bhrgu, Bṛhspati and some other authorities whereas Sushruta explains the medical importance of it as well. The ceremony ended with the feast and dakshina (fee) consisted cow, which practice later came to halt and the fee was paid in some other form.<ref name=":5" />

=== Shikha ===

=== शिखा ॥ Shikha ===

Keeping a shikha or arrangement of the hair at the top of the head, while removing all the surrounding hair is an important feature of Chudakarana. According to many scholars, in Chudakarana at a young age of one or three years, head is tonsured (mundana) completely, whereas during the Upanayana ceremony a shikha is kept. The hair on the top is arranged as per family tradition. The number of tufts was determined by the number of the Pravara rishis in the lineage, as it may be three or five. Keeping the top hair, in its course of evolution, become an indispensable sign of the Hindus. The shikha and the yajnopaveeta (sacred thread) are the compulsory out-ward signs of the dvija.  

Keeping a shikha or arrangement of the hair at the top of the head, while removing all the surrounding hair is an important feature of Chudakarana. Removing all hair on the head, or tonsuring is prohibited. The place where shikha is kept is the Brahma-randhra. It is from this hole like place on the head that the prana shakti enters or leaves the body. Hence during sandhyavandana, meditation, upaasana and samadhi there is a rule that shikha has to be tied up. Tying up the shikha closes the brahma-randhra.<ref name=":3">Shukla, Sacchidanand (2008) ''Hindu Dharm ke Solah Sanskar''. Delhi: Prabhat Prakashan.</ref>   

According to many scholars, in Chudakarana at a young age of one or three years, head is tonsured (mundana) completely, whereas during the [[Upanayana (उपनयनम्)|Upanayana]] ceremony a shikha is kept. The hair on the top is arranged as per family tradition. The number of tufts was determined by the number of the Pravara rishis in the lineage, as it may be three or five. Keeping the top hair, in its course of evolution, become an indispensable sign of the Hindus. The shikha and the yajnopaveeta (sacred thread) are the compulsory out-ward signs of the dvija.<ref name=":5" />  

According to Sushruta, shaving and cutting the hair and nails remove impurities and give delight, lightness, prosperity, courage and happiness. Charaka opines, “Cutting and dressing of hair, beard and nails give strength, vigour, life, purity and beauty." At the basis of the tonsure ceremony the idea of health and beauty was prominent.<ref name=":12" />

At present, the tonsure ceremony is sometimes performed at the temple of a deity, but so are some other Samskaras e.g. the Upanayana.

According to Sushruta, shaving and cutting the hair and nails remove impurities and give delight, lightness, prosperity, courage and happiness. It also leads to the cleansing of papam (sins).<ref name=":12" /><ref name=":3" /><blockquote>पापोपशमनं केशनखरोमापमार्जनम् । हर्षलाघव सौभाग्यकरमुत्साहवर्धनम् ॥ (चिकित्सास्थान, २४-७२) </blockquote>Charaka opines, “Cutting and dressing of hair, beard and nails give strength, vigour, life, purity and beauty." At the basis of the tonsure ceremony the idea of health and beauty was prominent.<ref name=":12" /><ref name=":3" /><blockquote>पौष्टिकं वृष्यमायुष्यं शुचिरूपं विराजनम् । केशश्मश्रुनखादीनां कर्तनं सम्प्रसाधनम् ॥</blockquote>At present, the tonsure ceremony is sometimes performed at the temple of a deity, but so are some other Samskaras e.g. the Upanayana.

== References ==

== References ==

[[Category:Samskaras]]

[[Category:Samskaras]]