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=== 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" />

In practice, hair was cropped early in the life of the child, but its ceremonial performance was postponed up to the time of the Upanayana when it was performed a few minutes before the initiation with all the formulas of the scripture. This is the custom which is generally followed at present. However it is not liked and an early age is regarded more meritorious. Chudakarana performed in the third year is regarded as the best by the learned; in the sixth or the seventh year it is ordinary; but in the tenth and eleventh year it is worst.<ref name=":12" />

In practice, hair was cropped early in the life of the child, but its ceremonial performance was postponed up to the time of the Upanayana when it was performed a few minutes before the initiation with all the formulas of the scripture. This is the custom which is generally followed at present. However it is not liked and an early age is regarded more meritorious. Chudakarana performed in the third year is regarded as the best by the learned; in the sixth or the seventh year it is ordinary; but in the tenth and eleventh year it is worst.<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 (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 ।। 

The crown area of the head is said to have a marma sthana named Adhipati. To protect this area, men have to keep a tuft of hair as mentioned in the Yajurveda.<ref name=":3" /><blockquote>नि वर्तयाभ्यायुषेऽन्नाद्याय प्रजननाय रायस्पोषाय सुप्रजास्त्वाय सुवीर्याय ॥ (यजुर्वेद, ३/६३)</blockquote>Meaning: 'O Child! I pray for your long life. I perform this chudakarana samskara so that you have good capability to digest food, attain high reproductive ability and prosperity.<ref name=":3" />

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

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>

=== संस्कारविधिः ॥ 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. Some prescribe the application of curds or butter on the head. The child was then given a 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. Atharvaveda mantras suggest the dampening of hair before chudakarana (6.68.1).

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).