Simantam (सीमन्तः)

This article needs editing. Add and improvise the content from reliable sources.

Sīmantaḥ is also called Sīmantonnayanam. Seemanthonayana is the third of the pre-natal sacraments performed by a practitioner of the Sanatana dharma after the pumsavana samskara. The word Seemanthonayana means ‘parting of the hair’ in Samskrit. The parting of a pregnant woman’s hair is the main ritual in this ceremony

सीमन्तोन्नयनं प्रथमे गर्भे चतुर्थे मासि (आपस्तम्बगृह्यसूत्रम्, १४.१) sīmantonnayanaṃ prathame garbhe caturthe māsi

(Āpastambagṛhyasūtram, 14.1)

Parting of hair by the husband is to be performed during the fourth month of first pregnancy (only).

The husband has to do the parting with the quill of a porcupine while reciting certain Mantras. Both Puṃsavanam and Sīmanta are prescribed during different months by different authors of Gṛhyasūtras (one of the four branches of the Vedāṅga, Kalpa, the others being Śrautasūtram, Dharmasūtram and Śulbasūtram). So it is decided that one should follow his own Gṛhyasūtram.

It is also a symbolic ritual where the husband makes the boundary in the head of the wife by parting her hair.

Etymology

The term Seemanthonnayana is made up of two parts viz. Seemantha and Unnayana.

Seemantha: Seema means boundary and anta means end. Thus Seemanth refers to the limiting line.

Unnayana: It means parting.

Thus Seemanthonnayana is the process of making line' parting hair (of a pregnant woman).

History, purpose and significance of the ritual

Early references to this ceremony are found in Mantra Brahmana, where the husband says, “As Prajapati establishes the boundary of Aditi for great prosperity, so I part the hair of this woman and make her progeny live to an old age.”12 (Here Prajapati is taken to refer to the Father (creator) of all living beings and Aditi, to the universal mother.) The primary objective of the ritual appears to be to wish a healthy development of the baby and safe delivery to the mother, although Asvalayana sutra does state that the ritual is intended to ward off certain female goblins that want to destroy the foetus. The text, however, says that the parting of the hair, adorning her with a garland and feeding her boiled rice mixed with mudga (moong bean) and ghee and asking the lute (veena) players to sing indicates the festive nature of the ritual13 . According to Ayurveda, the mind of a foetus starts to develop from the fifth month. Thus the purpose of this samskara also seems to be aimed at seeking blessings for the intelligence of the unborn child apart from protecting the mother-to-be and ensuring an easy delivery. According to some interpretations14, the parting of the hair is believed to be a gesture aimed at calming the mind of the mother-to-be, and to keep her in good cheer, free of worries. This is reflected in the embellishments the husband uses to refer to his wife as ‘one with the glow of a full-moon’ or ‘one with beautiful limbs’15 . In essence, this ritual is a celebration of womanhood and soon to be motherhood of a fertile woman.

the mind is formed at this time and can be inflicted by the subtle forces around like grahas, bhutas, rakshasas, pishachas etc. The prayers recited at this time might be acting as an armor. The prayers invoke mahalakshmi devata in seemantha. The husband asks devi mahalakshmi to ward off all the evils and protect the child, make his mind pure and bring prosperity. Certain warnings are given to the mother for careful conduct of life during pregnancy. Husband takes responsibility to take responsibility of wife by symbolically doing even parting of her hair during this period.

When is the ceremony performed?

There are also significant variations between these texts as regards the exact time during the pregnancy when the ritual needs to be performed. This could have been partly because, in the absence of advanced diagnostic tools, it took longer (than now) for the pregnancy to be observed. But the key reason for the differences in texts is because it is believed the texts came later when the Vedic people had dispersed and settled down in various parts of India and acculturated or absorbed local customs and traditions. The differences are thus attributable to differences in local conventions (paddathis) and family customs (kulaachaara). Thus, the ceremony is prescribed starting from the point in time when the movement of the foetus is detected, to third, fourth, sixth, seventh, eighth months and (according to some texts) even at the time of delivery. But, there is one aspect all the texts agree on. They prescribe that the ceremony should be performed during the waxing phase of the moon (Shuklapaksha) during the month when the moon is aligned with a star (nakshatra) that is male. Only the alignment with a male star was considered favourable for producing a male issue.

Texts differ on other details of the ceremony

The texts do not agree on whether this rite of passage was to be celebrated before or after pumsavana, early or late stage of pregnancy, or the nature of ritual celebrations16 . The sutras differ with each other on other details of the ritual including the seat the woman should be made to sit on, the direction she should face sitting down and the number of mantras to be chanted. Aapastambasutra, Baudhayana, Paaraskara and Bhaaradvaja sutras expressly specify that this rite is to be conducted only for the first conception. But here again, there are different views. Asvalayana, Baudhayana, Apasthamba and Paraskara sutras specify that the ritual is for the pregnant woman (kshetra samskara) and has to be performed only once, at the first conception. “A woman once purified by the Seemanthonayana, every child produced by her becomes consecrated.”17 Some other sutras opine that the rite is specifically for the foetus (garbhadana samskara) and has to be repeated at every conception. The texts also do not agree on whether this rite of passage (seemanthonayana) is to be celebrated before or after pumsavana.

Opening rituals

Before the seemanthonayana samskara, two other rituals, namely Udakashanthi and prathisara bandha, are performed. “Varuna is invoked in the kalasha (pot). In a banana leaf, rice or sesame (seeds) are spread out. Then drawing a diagram like a lotus with two dharba (kusa) grasses held together, the kalasha or pot is placed on this and encircled by thread. Once this has been done, an aarti is performed for the kalasha. The kalasha is filled with water and at its mouth are placed are the sprig of mango leaves with the leaves pointing outwards and a coconut places in the centre of the leaves on the mouth of the kalasha. The kurcha or spreading of the dharba grass around the kalasha is to ward away the obstacles caused by the negative forces (rakshasas). The mango leaves etc., will eradicate other defects (doshas), the coconut which has three eyes will drive away sins. Mantras explaining this are chanted.”

“Pratisara bandha or kankana is to be tied on the wrist of the pregnant lady for protection against evil forces. Then the Brahmins are asked to utter japa of Gayathri and other mantras. These mantras are for invoking the blessings of the Gods and for the well-being of the couple and other around them.18” The pratisara bandha is a protective amulet meant to ward off evil spirits and to protect the pregnant lady and her unborn child. This amulet is then tied around the mother-to-be’s left wrist, while uttering a mantra that says, “Let the tying of this thread protect the wearer.” Then the woman (and sometimes her husband too) is bathed with the purified water in the kalash.

The hair-parting ritual

In this ritual, the husband parts the wife’s hair beginning in the front and proceeds backwards, right up to the nape of her neck, using an even number of ripe fruits of udumbara (fig), a porcupine quill with three white spots or rings on it, and three bunches of kusa grass. For this ritual, the pregnant lady is made to sit before the homa kund, facing east while the husband stands facing west and parts her hair

Significance of the hair parting ritual

Hair has traditionally been a symbol of womanhood and fertility. In a married woman, parted hair and the parting smeared with sindoor symbolise her regulated sexual energies and realised fertility. In contrast, unbound hair represents free and wild fertility, unrestrained by man. And the heads of women who have lost their husbands are totally shorn of hair, representing the loss of (opportunity for) fertility. In the Tamil Sangam classic, Silapathigaaram, on hearing about the unjust death sentence awarded to her husband, Kannagi, the protagonist, takes to the streets of Madurai, with her hair unbound, symbolizing the wild, uncontrolled feminine energy. In the Mahabharatha too, after the incident of Draupadi’s disrobing by Dushasana, she unbinds her hair and takes oath to tie it up only when the shameful act she was subjected to is avenged. She proclaims that she will tie up her hair only when it has been bathed with the blood of Dushasana. Thus, her unbound hair represented her suppressed anger over her defiled femininity, and it served to remind the Pandavas time and again of the disgrace she had met at the hands of the Kauravas. Even today, in Hindu orthodox societies, unbound hair of a woman is considered inauspicious. Married women are expected to keep their hair plaited at all times and are allowed to unbind their hair only on the death of their husbands (before it is totally shaved). Parted hair thus symbolises a woman’s tamed femininity that fits into a regulated family system, where she is under the control of her husband. This aspect of regulated femininity finds resonance in the use of the word ‘boundary’ in the verse from the Mantra Brahmana - “As Prajapati establishes the boundary of Aditi for great prosperity, so I part the hair of this woman.”19 There is also a reference to the parting of the woman’s hair in the garbhadaana ceremony, when the husband addresses his wife as ‘O thou, whose hair is well parted…’20 After the hair parting ritual is completed, the husband asks for the instrument, veena to be played. The notes from the veena are expected to create a soothing atmosphere for the child. Thereafter, the name of the river flowing in that part of the world is invoked and the ruling king is hailed by chanting a mantra.

The ritual

The husband and wife chant mantras that express their mutual desire to give birth to a good child. Also they praise each other and pay respect to each other's role in bringing up the child. The priest performing the ceremony blesses the husband and chants mantras and pray for health and wealth of a baby.

Some sutras22 prescribe the preparation of boiled rice and ghee or sesame, the woman is then asked to look at the ghee on the mound of rice and she is asked what she can see. To which, she is expected to answer, “I see progeny”, although according to Bharadvaja sutra, she is expected to reply, “sons and cattle.”

The woman is blessed by several older Brahmin ladies, who have borne several children, with the words: You will give birth to a brave child, you will give birth to a living child and you will remain the wife of a living husband

Before the ceremony ends, the priests recite a hymn for the child to be born without deformity. The prayers are offered to lord Brahma and Soma.

The ceremony ends with the couple receiving the blessings of all the elders present. The guests are fed and sent home with a shagun that includes a fruit or a coconut, betel nut and betel leaves

Gods invoked during this ritual

The mantras chanted during this ritual invoke Agni (the fire god) seeking his blessings for progeny and freedom from the fear of death. Mantras aimed at pleasing Indra are also chanted. In this ritual, the goddess Raaka (goddess of moonlight) is invoked to bless the couple with a son who has a sharp intellect and having a charitable disposition23 . Blessings of the supreme father, Brahma/Prajapathi and the universal mother, Adithi are also sought during the ceremony.