Changes

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 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" />  

=== Ayurveda Perspectives ===

=== आयुर्वेदस्य दृष्टिकोनः ॥ Ayurveda Perspectives ===

Ayurveda acharyas have discussed about haircutting and other hygiene related aspects from daily routine like nail cutting, keeping beard etc under the topics of [[Dinacharya (दिनचर्या)|Dinacharya]] or [[Svasthavrtta (स्वस्थवृत्तम्)|Svasthavrtta]] or preventive medicine. The act of cutting hair, nails, beard etc is collectively known as 'Samprasadhana'. The benefits of these activities have been given by Acharya Charaka as Sushruta as follows,

Ayurveda acharyas have discussed about haircutting and other hygiene related aspects from daily routine like nail cutting, keeping beard etc under the topics of [[Dinacharya (दिनचर्या)|Dinacharya]] (दिनचर्या) or [[Svasthavrtta (स्वस्थवृत्तम्)]] or preventive medicine. The act of cutting hair, nails, beard etc is collectively known as 'Samprasadhana' (संप्रसाधनम्). The benefits of these activities have been given by Acharya Charaka as Sushruta as follows,

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 ॥ (Sush. Samh. 24.73-74)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read&h=romApamArjana#foot_2 Chikitsasthanam Adhyaya 24 Sutra 73-74])</ref> </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 ॥ (Char. Samh. 5.99)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 5 Sutra 99])</ref></blockquote>Therefore cutting hair even during chaulam has got some significance in terms of hygiene, energy, longevity and also an indicator or a transformation in life.  

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 (पापम् sins).<ref name=":12" /><ref name=":3" /><blockquote>पापोपशमनं केशनखरोमापमार्जनम् । हर्षलाघव सौभाग्यकरमुत्साहवर्धनम् ॥ (Sush. Samh. 24.73-74)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read&h=romApamArjana#foot_2 Chikitsasthanam Adhyaya 24 Sutra 73-74])</ref> </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 ॥ (Char. Samh. 5.99)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 5 Sutra 99])</ref></blockquote>Therefore cutting hair even during chaulam has got some significance in terms of hygiene, energy, longevity and also an indicator or a transformation in life.  

''What is the significance of mundan?''

Marmas are known as vital points or the mortal spots. Among multiple types of the marmas, Adhipati marma present in this area is identified as the Sadyapranahara marma. <ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read&h=adhipat Sharirasthanam Adhyaya 6 Sutra 9,27])</ref> That means, any injury to this marma can cause death. If the injury happens not exactly at the marma but even in area nearby it, it can lead to death not immediately but in near future. Therefore it is advised that this part should be protected from any type of injury at every point time.

''In Hinduism, the mundan is one of 16 purification rituals known as Shodasha Samskara. The ceremony is '''believed to rid the baby of any negativity from their past life while promoting mental and spiritual development'''.''

Sira refers to a blood vessel in Ayurveda. Ayurveda described few siras which should never be injured either during [[Raktamokshana (रक्तमोक्षणम्)|raktamokshana]] or any surgerical procedure and even be protected from external injury. If injured it could lead to significant morbidity and mortality. These siras are thus called as Avedhya sira. One can find that one such avedhya sira is present at the adhipati site.<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read&h=adhipat Sharirasthanam Adhyaya 7 Sutra 22])</ref> Therefore apart from being a sadyapranahara marma, Adhipati also contains an avedhya sira and both these marma as well as sira should be protected from an injury

''Hair is literally and figuratively an extension of you, serving as '''a mode of self-expression, reflection and transformation'''. Over the centuries, traditional Indian thought has equated long hair with the notions of docility and fertility – qualities high on the list of what a 'good' woman should possess.''

While cutting the hair with the sharp instruments in a small child who can not sit still for hair cut, there are chances of adhipati marma and sira injury. Therefore probably to avoid the dreadful effects of this injury the provision of the ritual of keeping the shikha intact could have been suggested in ancient times.  

 

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

 

 

 

Place of Avedhya sira-  एकामधिपताविति (Sush. Samh. 7.22)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read&h=adhipat Sharirasthanam Adhyaya 7 Sutra 22])</ref>

 

Location and type of marma- Sadyapranahara- (Sush. Samh. 6.27)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read&h=adhipat Sharirasthanam Adhyaya 6 Sutra 9,27])</ref>

 

== Hair in Hinduism and samskara significance ==

== Hair in Hinduism and samskara significance ==

In all cultures, human hair and hairdo have been a never-ending subject of declamation for moralists, and a popular object of fashion and style. The underlying fact is that our hair is not without a purpose. The hair represents a part of our body, and at the same time reflects how we feel, both mentally and physically, and communicates this to our peers.

In all cultures, human hair and hairdo have been a never-ending subject of declamation for moralists, and a popular object of fashion and style. The underlying fact is that our hair is not without a purpose. In Hinduism or sanatana dharma, Hair have always been given attention especially as a medium of expression of one's self. The hair represents a part of our body, and at the same time reflects how we feel, both mentally and physically, and communicates this to our peers. Hair is a powerful metaphor in Hindu mythology. One can find may instances where hair washing, tying etc have been done or not done symbolically to represent anger, rage, fury etc. Over the centuries, traditional Indian thought has equated long hair with the notions of docility and fertility. <ref>About the significance of hair in Hindu mythology. http://www.indiandacoit.com/archive/2011/12/15/about-the-significance-of-hair-in-hindu-mythology.html</ref> <ref>The Indian hair saga. http://www.hairmag.in/the-indian-hair-saga/</ref>

 

Hair is a powerful metaphor in Hindu mythology. By definition, the myths represent traditional sacred stories, typically revolving around the activities of gods and heroes, that purport to explain natural phenomena or cultural practices.

 

Hindus practice a variety of rituals from birth to death, that are collectively known as Samskaras, meaning “rites of purification.” These are believed to make the body pure and fit for worship. In Hindu tradition, the hair from birth is associated with undesirable traits from past lives. Thus, on the occasion of the Mundan ceremony, the child is shaven to signify freedom from the past and moving into the future. It is also believed that the shaving of the hair stimulates the proper growth of the brain and nerves, whereas a tuft at the crown of the head, protects the memory.

A boy's first haircut, usually in his 1st or 3rd year, is known as Choula, and represents yet another such Samskara. It is considered an event of great auspiciousness. Conventionally, a Hindu girl never has her hair cut after the first haircut, which generally happens at the age of 11 months. Therefore, the first haircut for the girl is very important because that is the only time they do. However, some Hindus practice a tonsure ceremony for girls as well. While complete tonsure is common, some Hindus prefer to leave some hair on the head, distinguishing this rite from the inauspicious tonsure that occurs on the death of a parent. Those who practice complete tonsure generally ritually offer the hair to their family deity. Many travel to temples such as the famed Tirumala Venkateswara Temple to perform this ritual.<ref>Trüeb RM. From Hair in India to Hair India. ''Int J Trichology''. 2017;9(1):1-6. doi:10.4103/ijt.ijt_10_17</ref>

There are certain fixed customs related to hair in Indian culture. Complete tonsure of head is done only the male mourners in Hindu families before performing the last rites of the departed; the widows in some ‘orthodox’ sects were expected to shave their heads once they lost their husbands. Brahmnis shaved their head always keeping shikha portion intact and thus making it different from the complete tonsure done after death or in a widowed woman. Hair cutting or tonsure as a part of Samskara for a male was considered highly auspicious however, customs and traditions related to hair for females are quite different. Conventionally, a Hindu girl never has her hair cut after the first haircut, which generally happens at the age of 11 months. Therefore, the first haircut for the girl is very important because that is the only time they do. However, some Hindus practice a tonsure ceremony for girls as well.  

In Hindu tradition, the hair from birth is believed associated with undesirable traits from past lives. Thus some believe that, on the occasion of the Chudakarma  ceremony, the child is shaven to signify freedom from the past and moving into the future. It is also believed that the shaving of the hair stimulates the proper growth of the brain and nerves, whereas a tuft at the crown of the head, protects the memory.<ref>Trüeb RM. From Hair in India to Hair India. ''Int J Trichology''. 2017;9(1):1-6. doi:10.4103/ijt.ijt_10_17</ref>

At birth, the newborn's skull consists of five major bones (two frontal, two parietal, and one occipital) that are separated by connective tissue junctions known as cranial sutures.[1] The sutures function as seams, and they are highly necessary to facilitate the movement and molding of the cranium through the birth canal during labor. They also allow for rapid postnatal growth and development of the brain. However, the bones that shape the cranium begin unfused, leaving several gaps between the individual bones of the infant's skull. These gaps are composed of membranous connective tissue and are known as fontanelles. Fontanelles, often referred to as "soft spots," are one of the most prominent anatomical features of the newborn's skull. Six fontanelles are present during infancy, with the most notable being the anterior and posterior fontanelles. Fontanelle morphology may vary between infants, but characteristically they are flat and firm. Certain conditions such as dehydration or infection can alter the appearance of the fontanelles, causing them to sink or bulge, respectively. The average closure time of the anterior fontanelle ranges from 13 to 24 months.[3] <ref>Lipsett BJ, Reddy V, Steanson K. Anatomy, Head and Neck, Fontanelles. [Updated 2021 Jul 26]. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 Jan-. Available from: <nowiki>https://www.ncbi.nlm.nih.gov/books/NBK542197/</nowiki></ref>  

In humans, the sequence of fontanelle closure is as follows: 1) posterior fontanelle generally closes 2-3 months after birth, 2) sphenoidal fontanelle is the next to close around 6 months after birth, 3) mastoid fontanelle closes next from 6-18 months after birth, and 4) the anterior fontanelle is generally the last to close between 1-3 years of age (in one recent human sample, the anterior fontanelle was closed in most individuals by 31 months postnatally, in another sample most individuals older than 17 months exhibited closure of this fontanelle). If the sagittal fontanelle is present, it is usually located near the parietal notch and is present at birth in 50-80% of perinatal skulls. It is defined by the sixth prenatal month and is usually obliterated at birth or within a few months after birth. The sagittal fontanelle has been clinically associated with Down’s syndrome and other abnormalities. If the metopic fontanelle is present, it will obliterate between 2 to 4 years of age. In humans, all fontanelles are generally fused by the fifth year of life with 38% of fontanelles closed by the end of the first year and 96% of the fontanelles closed by the second year. <ref>Melanie Beasley. AGE OF FONTANELLES / CRANIAL SUTURES CLOSURE. https://carta.anthropogeny.org/moca/topics/age-fontanelles-cranial-sutures-closure</ref>  

At birth, the newborn's skull consists of five major bones (two frontal, two parietal, and one occipital) that are separated by connective tissue junctions known as cranial sutures. The sutures function as seams, and they are highly necessary to facilitate the movement and molding of the cranium through the birth canal during labor. They also allow for rapid postnatal growth and development of the brain. However, the bones that shape the cranium being unfused, leave several gaps between the individual bones of the infant's skull. These gaps are composed of membranous connective tissue and are known as fontanelles. Fontanelles, often referred to as "soft spots," are one of the most prominent anatomical features of the newborn's skull. Six fontanelles are present during infancy, with the most notable being the anterior and posterior fontanelles. Fontanelle morphology may vary between infants, but characteristically they are flat and firm. Certain conditions such as dehydration or infection can alter the appearance of the fontanelles, causing them to sink or bulge, respectively. Below these soft spots or fontanelles, lie the brain and vessels surrounding it. Thus protection of the fontanelles is crucial. <ref>Lipsett BJ, Reddy V, Steanson K. Anatomy, Head and Neck, Fontanelles. [Updated 2021 Jul 26]. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 Jan-. Available from: <nowiki>https://www.ncbi.nlm.nih.gov/books/NBK542197/</nowiki></ref> These soft spots close in a sequential manner in humans. 3 fontanelles (Posterior, sphenoidal and mastoid) close between 3 months of age to 18 months of age. The last to close is anterior fontanelle which generally fuses between 1-3 years of age. Thus it is clear that, in humans, all fontanelles are generally fused by the fifth year of life with 38% of fontanelles closed by the end of the first year and 96% of the fontanelles closed by the second year. <ref>Melanie Beasley. AGE OF FONTANELLES / CRANIAL SUTURES CLOSURE. https://carta.anthropogeny.org/moca/topics/age-fontanelles-cranial-sutures-closure</ref> While performing the tonsure in samskara, as mentioned earlier injury to the soft spots can happen. An thus it can be best avoided if th etonsure is done after completing 3 years of age when most of the fontanelles are closed. 

== References ==

== References ==

[[Category:Samskaras]]

[[Category:Samskaras]]