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Abhishekam is conducted by priests by pouring libations on the deity amidst the chanting of mantras from the Vedas. Usually offerings such as milk, curd (yogurt), ghee, honey, sugar, coconut water, rose water, sandalwood paste may be poured among other offerings depending on the type of abhishekam performed.
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Maha Rudrabhishek is performed for Lord Shiva to get rid of the negative effects of all the nine planets and achieve victory over death.Maha Rudrabhishekam is a ritual of worshiping Lord Shiva in his Rudra form. Rudrabhishekam is also performed for all Saiva deities like Ayyappa, Vettakoru makan etc
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Kumbha (kalasa) is a pot and the abhishekam -generally means 'bathing' (Sanskrit root word-Shic- to sprinkle β , abhi -all around-). When the two words are combined, it 'means ceremonial pouring of sanctified materials. ' In temple worship, sixty-four worship procedures are recommended by Agama Sastras.
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Ayushya homam is done to worship the god of life (Ayur Devatha). By doing this homam, one gets long life blessings from Ayur Devatha. Sage Bodhayana explains Ayushya homam in the Bodhayana sutras. According to him, if a child is constantly ill, this homam could be performed on a monthly basis till the child attains good health. But in general practice, this is performed once a year on the day of the star in which the child is born. It is started on the day the child completes one year of age. In case one is unable to perform it on this day, it should be done on the consecutive month. It may be done even on a monthly basis. When to Perform & Benefits by Ayushya Hooms. You will need to perform this homam on the Star (Nakshaktra) birth date of the child. It is very important that you do it on the first birth day. Optionally, you can perform it on the other birthdays too. By performing the Ayushya homa, the evil effects caused by tithi [day of the fortnightly], vara [day of the week], nakshatra [star] are eradicated. It bestows longevity, and good health.
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This is the ceremony for the first feeding of cooked rice. Imagine its being performed at the time of oneβs Upanayana or marriage! The object of this karma is to pray to the gods with Vedic mantras to bless the child with good digestive powers, good thoughts and talent. Literally 'putting solid food or rice into a child's mouth for the first time'. Anna means 'food', especially 'boiled rice'. Prashana means 'eating, feeding', and specifically 'the first feeding of a child'. The ceremony ritualizes the start of a nursing child's additional solid nourishment from the age of six or seven months. This sanskara developed out of the physical need of the child for more nourishment. It also established a point in the child's development at which the mother should consider beginning to wean him. After a muhurta has been selected for the ceremony, friends and relatives are invited. Food is cooked to the chanting of appropriate Vedic mantras. The father feeds the child as the priest recites the Maha vyahritis. The child is then placed on kusha grass before the fire. Next, the father offers oblations to Agni praying that the child should be strong and well spoken. He also prays for a long, happy and contented life, for fame, and for a broad vision for the child. After this, according to the Markandeya Purana, the child is placed amongst tools and articles used in various crafts and occupations. It is believed that the article that he touches first decides his future occupation. When this has been done, the Brahmins invited for the occasion and relatives are fed food specially cooked for the occasion. The Brahmins are also given gifts. According to the Grihyasutras , Annaprashana should be performed when the child is between six and seven months old. For a weak child, it can be postponed further. However it should not be performed before the child is four months old because he will not be able to digest food before then. Nor should the ceremony be performed after he is a year old because delaying additional nourishment could retard the child's natural growth and development. Some people believe that it should be performed after the child's first teeth come out as this is a sure sign that he will be able to digest solid food. It is performed when the child is about six months old which is the weaning time. Susruta commends this weaning time as best for both the mother and the child. Offerings are made to the goddess of Speech and Vig-our. Then it is prayed that the childβs senses have their full gratification to live a happy and contented life.The father feeds a little of sweet-food anointed with gold, to the child, uttering that he feeds it with thirthas and herbs which may ensure a healthy life to the child and prevent ill-health. According to Sushruta, the food given to the child during Annaprashana should be easy to digest. He should be fed different foods with different flavors. Some suggest a mixture of honey, yogurt, and ghee. Others recommend meat. The meat of every animal and bird is believed to have a different quality, which is imparted to the child. For example, fish is believed to give swiftness. The Markandeya Purana recommends milk, rice, ghee and honey. The concept of Annaprashana existed among the Aryans before they came to India.
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Homam (also called havan) is a religious ritual performed by Hindus to invoke the blessings of specific Gods and Godesses. It begins with the Karta (devotee) invoking Agni (God of fire) and inviting him to carry the dravya (offerings into the fire) to the concerned deity. The Gods, pleased with the offerings grant the wishes of the devotees in the form of benefits likelongevity, success in business, good health, prosperity, progeny etc. Several different homams appropriate to obtain the desired benefits. Select the homam you prefer, and will arrange for it to be conducted according to prescribed formats on the date you specify. Homam (also called havan) is a religious ritual performed by Hindus to invoke the blessings of specific Gods and Godesses. It begins with the Karta (devotee) invoking Agni (God of fire) and inviting him to carry the dravya (offerings into the fire) to the concerned deity. The Gods, pleased with the offerings grant the wishes of the devotees in the form of benefits likelongevity, success in business, good health, prosperity, progeny etc., Homams are poojas performed for a particular deity by invoking Agni , the God of fire, Please select any option from the list.
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In the life of a Hindu boy of the three communities, namely Brahmins, Kshatriyas, and Vysyas, Upanayana marks the beginning of Brahmacharya Ashrama which is set apart for the study of Vedas; this stage is said to be the second birth for him. Mere wearing of a sacred thread initiated on the Upanayana day does not make him a real Brahmacharin. It is rather the study of Vedas, learning and chanting Vedic mantras including Gayathri and Sandhyavandhana which will qualify him to be a true Brahmacharin. In modern education, there is no place for Hindu Scriptures and very few study Vedas after Upanayana. The least that is expected to be done after this ceremony is to recite the Gayathri mantra and do Sandhyavandhana. The ceremony is not given much importance or practiced with religious fervor by these communities. No attempt is made by the parents or the religious preceptors to educate the youngsters on the importance of this ceremony and its spiritual values. The ceremonies are done in a routine manner and the wards take this sacred religious ritual with least seriousness. The net result is complete ignorance and degeneration of values. There possibly cannot be a better authority to enlighten us on Dharma Sastras and Vedas than the Maha Periyaval of Kanchi Kamakoti Peetham. The best explanation and thoughts on Upanayana. "The upanayana of a boy is performed when he is old enough to understand things and chant mantras. During this ceremony, he is asked to go begging for alms. When he starts learning at the age of five, he will have basic knowledge of Sanskrit by the time he is eight years old, the age fixed for the Upanayana Samskara. The world will stand to gain if eight year old children wear sacred thread, have sufficient knowledge of Sanskrit and chant the Gayatri mantra"."Upanayana means to take or lead the child near the Guru. Upanayana is initiation into the brahmacharyasrama and is the purvanga of student bachelor-hood. For students of krsna-yajurveda, there are four "vratas" between purvanga called Upanayana and uttaranga called samavartana. These are prajapatya, saumya, agneya and vaisvadeva. For Rig-veda, it is different; each Veda ha sits own Vratas. Everybody must learn his own veda and other subjects in addition. When we perform upakarma, we must start learning a new part of Vedas. Later at the time of utsarjana, it must be discontinued and the study of vedanga taken up. The vedas must be studied during the six months of Sraavana to Taisya. The next six months must be devoted to vedangas. "To master the mantras, the student must strictly observe the rules pertaining to brahmacharya and to the particular part of the vedas that is being studied. The importance of the upanayana ceremony lies in this: it makes a person fit to receive instruction in the vedas and spread their divine power through out the world. Parents must realize this fact and perform their son's upanayana at the right time." "The upanayana samskaras must not be postponed on any pretext whatsoever. Some wrong beliefs which have no sastric validity are: 1.The Upanayana of a son must not be performed if he has an elder sister yet to be married. 2.Three brahmacharins must not stay together in a family at the same time. These customs have originated as a matter of convenience or for some sentimental reasons. There is no valid excuse for failure to perform the upanayana at the right time." Timing Top "A brahmin child's upanayana must be performed when he is eight years old from conception, that is when he is seven years and two months old from birth. A kshatriya's is to be performed at the age of twelve. Krisna Paramatman who belonged to the clan of Yadavas was invested with the sacred thread at that age. The corresponding age for a Vaisya is sixteen. According to sastras, the lower limit for a brahmin youngsters is eight years and the upper limit sixteen which means a grace of eight years." "Uttarayana is the right period to perform upanayana-from the Tamil month of Thai to Ani when the sun journeys northwards. Spring, (Chittirai, Vaikasi) is particularly auspicious. The month of Masi (mid-Feb to mid March) is specially favored. Unlike marriages, Upanayana should never be permitted in Dakshinayana." "It is the duty of parents to make sure that, after they are invested with the sacred thread, their sons chant the a Gayathri every day without fail along with sandhyavandana. If Gayathri mantra is learnt in childhood itself it would be retained like a nail driven into a tender tree. Gayathri imparts a great measure of mental strength, luster and health. It will increase the Childs power of concentration, sharpen his intelligence, make him physically strong. Later in life, when he feels the urge of kama. Gayathri will prevent him from being dragged downwards and be a protective shield for his body and intelligence. Gayathri japa is essential to all rites performed according to the sastras. At least on Sundays, all those who wear sacred thread must do Gayathri japa a thousand times. Even in times of misfortune the Gayathri mantra must be muttered at least ten times at dawn, midday and dusk. These are hours of tranquility. Gayathri contains in itself the spirit and energy of all the Vedic mantras. Indeed it imparts power to other mantras. Gayathri is the hypnotic means of liberating ourselves from worldly existence as well as controlling desire and realizing the goal of our birth." The importance of the upanayana ceremony lies in this It makes a person fit to receive instruction in the vedas and spread their divine power through out the world. Parents must realize this fact and perform their son's upanayana at the right time. "A brahmin child's upanayanam must be performed when he is eight years old from conception, that is when he is seven years and two months old from birth. (Upanayana or Yagyopaveet Samskara or Janeu) - This is one of the most important rituals in a Hindu's life. Shikha or choti and sutra or janeu, are two of the most important symbols on a Hindu male, in particular. 'Shikha' is symbol of faith, and 'Yagyopaveet' is a symbol of the righteous path. This event signified the entry of the male into Brahmacharya or the state of sexual abstinence as well as the commencement of his life as a true student at the ashram of the guru. It signifies thus an entry into a state of disciplined existence.At birth, a human being is as good or as bad as an animal. It is only through the rites of initiation (samskara), that he truly becomes a human being.This ritual should be conducted when the child is old enough, mentally and emotionally to understand its significance. He should also be old enough physically to follow its practice. Significance of the sacred thread (Yagyopaveet) Yagyopaveet is symbolic of Gayatri. It has three threads entwined together which are symbolic of the three parts of the Gayatri mantra Yagyopaveet also signifies one bound in duty (vrat bandhan). After performing this rite a man is bound by certain rules. Yagyopaveet is considered to be the joint image of 'yagya', 'pitha' (father) and 'Gayatri ma' (mother). 'Yagyapita'and 'gayatrima' are symbolically worn above the shoulder and in the heart. The Yagyopaveet is ritualistically maintained It should be lifted and put behind ears when a person goes for his daily ablutions. If a thread of the Yagyopaveeta breaks the entire thread should be replaced. After a birth or death in the family, it should be changed. It is not taken off the body everyday It is to be cleaned while wearing it. For Gayathri devi, improving knowledge in the young age Gayathri Mantra the best in all the Mantras. (SuryaNarayanan) For learning veda this will be the foundation.
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Ganpati Homam is performed to remove obstacles, negative forces and restore peace in a person's life. How is Ganapathi Homam performed? Install the Ganesha idol and chant mantras for invoking Lord Ganapathi. Take a sip of the holy water for the inner purification of body and soul and sprinkle water on oneself.
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Homam (also called havan) is a religious ritual performed by Hindus to invoke the blessings of specific Gods and Godesses. It begins with the Karta (devotee) invoking Agni (God of fire) and inviting him to carry the dravya (offerings into the fire) to the concerned deity. The Gods, pleased with the offerings grant the wishes of the devotees in the form of benefits likelongevity,success in business, good health, prosperity, progeny etc., several different homams appropriate to obtain the desired benefits. Select the homam you prefer, and will arrange for it to be conducted according to prescribed formats on the date you specify. Homam (also called havan) is a religious ritual performed by Hindus to invoke the blessings of specific Gods and Godesses. It begins with the Karta (devotee) invoking Agni (God of fire) and inviting him to carry the dravya (offerings into the fire) to the concerned deity. The Gods, pleased with the offerings grant the wishes of the devotees in the form of benefits likelongevity, success in business, good health, prosperity, progeny etc., Homams are poojas performed for a particular deity by invoking Agni, the God of fire, Please select any option from the list, to see details of each Homam 'Maha Mruthyunjaya Homam Dedicated to Lord Shiva to avoid untimely death. The Mrityunjaya Homa is performed to achieve Jaya or Victory over Mritya or death. The object of worship of this homa is Lord Shiva. One of the synonyms of Lord Shiva is Mrityu Mrityu which means death of the death or the destroyer of death. During this homa one chants 21 mantras. The prominent offerings in this homa are durva grass and an herb called amrita. The former is famous for purifying blood and the latter is a medicine for incurable diseases like arbuda or cancer. Since these are used as offerings in this homa, there is no doubt that it bestows longevity on the performer. The Mrityunyaja homa is said to remove the fear of death. The hymns are devoted to Mrityu, the God of death, praying for long life. These hymns are used in the purnahuti or the final offering in the famous Soma sacrifice. This homa also alleviates Mrityu dosha or untimely death.
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This is a simple ceremony in which the child is given a name. The ceremony of naming a child. Nama literally means 'name' and karana means 'to make, to effect'. As the primary means of identification and social interaction, the naming of a child developed into a religious ritual believed to be the root of the child's destiny. This ceremony takes place after the 10-day 'impure' postnatal period (See Jatakarma). Then the house is cleaned and purified, and the child and mother ceremonially bathed. Friends and relatives are invited to see the child and participate in the celebration. The puja involves, other than the child and priest, the father, mother, and sometimes the paternal grandmother. First the mother covers the child in a new cloth. She wets the child's head with water, symbolically bathing him, and then gives the child either to the father or the paternal grandmother. Next, the priest invokes the blessings of Agni, the planetary bodies, and other gods. The Grihyasutras do not specify a Namakarana procedure for the actual naming of the child. The Paddhatis (Sampradayas), however, say that the father should lean towards the child's right ear. Holding a betel leaf near the ear, he should whisper four names to the child. Then Brahmins, specially invited for the occasion, bless the child. Finally, gifts are given to the relatives and Brahmins present. The word nama meaning 'name' is common in early Sanskrit literature and occurs in the Rig Veda Although initially no Vedic mantras were recited during the naming ritual, it developed into a Samskaras because of its social importance. Many of the early texts prescribe more than one name for an individual. The Smritis, on the basis of astrological works further developed the system of naming. According to the Rig-Veda (see Vedas), a child of either sex should be given four names: At Gaya there are as many as 45 sacred Vedic where shraadhs are performed. In ancient times, Gaya was a holy place for offering obseuies for merits of parents and was divided into two distinct areas, dharamanya and dharmaprastha. In dharamanya were contained the Aswatha tree near Phalgu. Buddha Gaya was the place where pinda is offered by the Hindus from all over India, as par of the Shraadh rites. There is also the Sita Kunda where lord Rama, accompanied by Lakshmana and Sita, is believed to have performed the shraadh of his father, Dasrath. The Nakshatra name: This is given according to the constellation, or Nakshatra, (see Panchangam ) the child is born under. Each constellation has a name, and several letters of the Sanskrit alphabet are also assigned to it. The Nakshatra name could therefore be the name of the constellation itself, or begin with any of the letters assigned to that constellation. The Baudhayana Dharmasutra connects the constellation with the child's future. This is a secret name, which some give during Jatakarman. The name of the deity of the month: Each month of the Hindu calendar is associated with a particular deity, which usually has several names. The child's second name is one of the names of the deity of the month in which it is born. The name of the family deity: Every Namakarana family has one deity who has been worshipped for generations. The name of this deity is given to protect the child from evil. Little wonder then, that even devouts of other religions pay their respects to their ancestors by remembering them on the birth and death anniversaries and by raising memorials and offering flowers at the graves. Christians, Muslims and Boudhs all observe the ritual. The example of the world famous Taj Mahal at Agra can also be assumed to be something akin to a shraadh. The popular name: This is the name that the child is known by. It depends on the culture and education of the family, and should be auspicious. The former is known to the Grihya-sutras, which speak of a popular name in addition. The practice of naming children after favorite deities began in the Puranic times. The rise of the Bhakti cult made this practice so popular, that by naming children after gods, we are deemed to gain several opportunities for uttering Gods name whenever we call the child. The story of Ajamila is pointed out for the effectiveness of this method. Shortening of the names of children deprives us of this opportunity. According to the Grihya sutras , there are five requisites to naming a child: 1)the name should be easy to pronounce and sound pleasant. 2)it should contain a specified number of syllables and vowels; 3)it should indicate the sex of the child; 4)it should signify fame, wealth, or power; and 5)it should be suggestive of the caste of the family. For example a Brahmin child should have an auspicious name, a Kshatriya child should have a name that suggests power, a Vaishya child should have a name that suggests wealth, and a Shudra child should have a name that indicates his service. Some people give their children name that sound ugly or have unpleasant A priest making a child's horoscope during the naming ceremony. Namakarana meanings in the belief that this will frighten away diseases, and evil spirits and influences. Nowadays, this ceremony usually takes place on the twelfth day after birth. It is not a formal ceremony, but more of an opportunity to invite family and friends to celebrate the baby's arrival. There is usually a havan, and then the child's name is announced to the gathering. Usually only a Nakshatra name and a popular name are given. The priest makes an astrological calculation according to the time and date on which the child is born. On this basis, he prescribes a letter of the alphabet with which the child's Nakshatra name should begin. If the family is agreeable, this name doubles as the popular name as well. Usually, however, the nakshatra name is not used, and the child is given another name by which he is commonly known According to Aswalayana, the names of boys should have an even number of syllables. A two-syllabled name will bring material fame and four-syllabled, religious fame. The girls name should have an odd number of syllables and end in I or aa. It should be easy to pronounce, pleasing to the ear and auspicious. It should not contain awkward suggestions. There are practices like choosing the name after the Nakshatras of birth and also after the ancestors. This ceremony is performed, normally, on the tenth or twelfth day after birth. If there are inconveniences it is taken to the end of the first year. The appropriate day for this function is the 10th, 12th or 16th day of the childs birth. Failing to perform it on any of these days, an auspicious day, say the Vedas should be chosen for the purpose after the 16th day of the childs birth. After preliminaries the parent gives the offering to gods, touches the breath of the child symbolizing the awakening of its consciousness and says in its ear: Your name is.. thrice. The Brahmins and elders are asked to follow, calling the child by that name and blessing it. A personality is sought to be given. It follows that Namakarana should not be postponed to the day of marriage or Upanayan.
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This is a simple ceremony in which the child is given a name. The ceremony of naming a child. Nama literally means 'name' and karana means 'to make, to effect'. As the primary means of identification and social interaction, the naming of a child developed into a religious ritual believed to be the root of the child's destiny. This ceremony takes place after the 10-day 'impure' postnatal period (See Jatakarma). Then the house is cleaned and purified, and the child and mother ceremonially bathed. Friends and relatives are invited to see the child and participate in the celebration. The puja involves, other than the child and priest, the father, mother, and sometimes the paternal grandmother. First the mother covers the child in a new cloth. She wets the child's head with water, symbolically bathing him, and then gives the child either to the father or the paternal grandmother. Next, the priest invokes the blessings of Agni, the planetary bodies, and other gods. The Grihyasutras do not specify a Namakarana procedure for the actual naming of the child. The Paddhatis (Sampradayas), however, say that the father should lean towards the child's right ear. Holding a betel leaf near the ear, he should whisper four names to the child. Then Brahmins, specially invited for the occasion, bless the child. Finally, gifts are given to the relatives and Brahmins present. The word nama meaning 'name' is common in early Sanskrit literature and occurs in the Rig Veda Although initially no Vedic mantras were recited during the naming ritual, it developed into a Samskaras because of its social importance. Many of the early texts prescribe more than one name for an individual. The Smritis, on the basis of astrological works further developed the system of naming. According to the Rig-Veda (see Vedas), a child of either sex should be given four names: At Gaya there are as many as 45 sacred Vedic where shraadhs are performed. In ancient times, Gaya was a holy place for offering obseuies for merits of parents and was divided into two distinct areas, dharamanya and dharmaprastha. In dharamanya were contained the Aswatha tree near Phalgu. Buddha Gaya was the place where pinda is offered by the Hindus from all over India, as par of the Shraadh rites. There is also the Sita Kunda where lord Rama, accompanied by Lakshmana and Sita, is believed to have performed the shraadh of his father, Dasrath. The Nakshatra name: This is given according to the constellation, or Nakshatra, (see Panchangam ) the child is born under. Each constellation has a name, and several letters of the Sanskrit alphabet are also assigned to it. The Nakshatra name could therefore be the name of the constellation itself, or begin with any of the letters assigned to that constellation. The Baudhayana Dharmasutra connects the constellation with the child's future. This is a secret name, which some give during Jatakarman. The name of the deity of the month: Each month of the Hindu calendar is associated with a particular deity, which usually has several names. The child's second name is one of the names of the deity of the month in which it is born. The name of the family deity: Every Namakarana family has one deity who has been worshipped for generations. The name of this deity is given to protect the child from evil. Little wonder then, that even devouts of other religions pay their respects to their ancestors by remembering them on the birth and death anniversaries and by raising memorials and offering flowers at the graves. Christians, Muslims and Boudhs all observe the ritual. The example of the world famous Taj Mahal at Agra can also be assumed to be something akin to a shraadh. The popular name: This is the name that the child is known by. It depends on the culture and education of the family, and should be auspicious. The former is known to the Grihya-sutras, which speak of a popular name in addition. The practice of naming children after favorite deities began in the Puranic times. The rise of the Bhakti cult made this practice so popular, that by naming children after gods, we are deemed to gain several opportunities for uttering Gods name whenever we call the child. The story of Ajamila is pointed out for the effectiveness of this method. Shortening of the names of children deprives us of this opportunity. According to the Grihya sutras , there are five requisites to naming a child: 1)the name should be easy to pronounce and sound pleasant. 2)it should contain a specified number of syllables and vowels; 3)it should indicate the sex of the child; 4)it should signify fame, wealth, or power; and 5)it should be suggestive of the caste of the family. For example a Brahmin child should have an auspicious name, a Kshatriya child should have a name that suggests power, a Vaishya child should have a name that suggests wealth, and a Shudra child should have a name that indicates his service. Some people give their children name that sound ugly or have unpleasant A priest making a child's horoscope during the naming ceremony. Namakarana meanings in the belief that this will frighten away diseases, and evil spirits and influences. Nowadays, this ceremony usually takes place on the twelfth day after birth. It is not a formal ceremony, but more of an opportunity to invite family and friends to celebrate the baby's arrival. There is usually a havan, and then the child's name is announced to the gathering. Usually only a Nakshatra name and a popular name are given. The priest makes an astrological calculation according to the time and date on which the child is born. On this basis, he prescribes a letter of the alphabet with which the child's Nakshatra name should begin. If the family is agreeable, this name doubles as the popular name as well. Usually, however, the nakshatra name is not used, and the child is given another name by which he is commonly known According to Aswalayana, the names of boys should have an even number of syllables. A two-syllabled name will bring material fame and four-syllabled, religious fame. The girls name should have an odd number of syllables and end in I or aa. It should be easy to pronounce, pleasing to the ear and auspicious. It should not contain awkward suggestions. There are practices like choosing the name after the Nakshatras of birth and also after the ancestors. This ceremony is performed, normally, on the tenth or twelfth day after birth. If there are inconveniences it is taken to the end of the first year. The appropriate day for this function is the 10th, 12th or 16th day of the childs birth. Failing to perform it on any of these days, an auspicious day, say the Vedas should be chosen for the purpose after the 16th day of the childs birth. After preliminaries the parent gives the offering to gods, touches the breath of the child symbolizing the awakening of its consciousness and says in its ear: Your name is.. thrice. The Brahmins and elders are asked to follow, calling the child by that name and blessing it. A personality is sought to be given. It follows that Namakarana should not be postponed to the day of marriage or Upanayan.
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This is performed during the period between the fifth and the eighth months of pregnancy. The specific materials used during this Samskara, that are for the lady only, are, the quill of a porcupine, an ear of ripe paddy and some Udumbara leaves. The deity invoked is Rika, the presiding deity of the full-moon. Their implications are: that the pregnancy should be fruitful; the child should be endowed with sharp and penetrating intellect (like the sharp quill of the porcupine). The child should be beautiful like the full-moon. The gist of the Mantra is: "I beseech the goddess Raka. May she make this ceremony blameless. May my son be endowed with sharp intellect." Music, especially on the veena, is indicated to be played on this occasion. This increases the mothers suckling power besides conferring other psychological benefits. Ladies are asked to sing: "Be a mother of heroic sons" thus creating a heroic atmosphere. The mother fasts and keeps silent after the ceremony till night time when the stars become visible. At the close of the ceremony she touches a male calf, symbolizing a son. At the time of pregnancy this is performed for the health and wealth of to born Baby and also for normal delivery. Udakasanti List.
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Shashtiabdhapoorti is celebrated on completion of 60 years of age of a person. This term is derived from Sanskrit in which Shashti means sixty; Abdaβyear; Poorthi-completion. It marks completion of half the years of one's lifetime, 120 years is considered the life span of a human being as per Vedas.
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