6. Ceremonies of Birth and Childhood

Care of the Expectant Mother :-The birth of a child was an occasion. of great joy and merriment for the parents, because it was the child. who maintained the continuity of the family. Therefore it became necessary for the elders to look after and take proper care of the expectant mother for the safety of the foetus. Thus it was the duty of the husband to see that her pregnant wife remained cheerful and healthy. The pregnancy of a woman was known by certain physical changes in her body. Besides that some psychological developments were also marked in her. Thus the Paumacariya reveals that with the conception of the embryo of Ravana in the womb of Kekasi, her speech became harsh and her body turned stiff. She did not fear battle, she liked to command the lord of the Suras and preferred to look her image in a dagger in spite of the presence of a mirror (7.86). The nature of the psychological developments depicted the nature of the would-be child. Thus the Paumacariya tells us that in the case of Kekasi a cruel son was born to her, in the form of Ravana. One important psychological development was the pregnancy-craving of the expectant mother. It was the duty of the husband to satiate that longing of his wife otherwise it might have brought about adverse effects on the health of the woman and the child. Thus the Paumacariya states that the pregnancy longings of Sita, Kekasi and Manasasundari were duly fulfilled by their husbands Rama (92.14; 94.27), Ratnasrava (7.89) and Vidyadhara Sahasrara (7.6) respectively. Besides the mental care, the physical care was also duly taken of a pregnant woman. Thus we are told that pregnant Anjanasundari was supported physically by her friend and taken to the cave for the protection of the unborn child from miscarriage (gabbhassa mavivatti hoi 17.39). Various references to 'suyahara'='sutikagrha (7.91; 26.85;30. 34) indicate that a special apartment i.e. the lying-in-chamber was 1. See Sushruta Samhita 3.15-16. It further states that the nature of the longing considered the type, a child would be born of.

SOCIAL CONDITIONS 339 provided for the pregnant woman who was confined to it during the last days of her pregnancy. The Susrutasamhita gives directions for it (10.2). It was considered to be essential for the security and the welfare of the foetus and the pregnant woman. Curiosity for the Birth of a Son :-The parents always had a great desire to be blessed with son (41.41). The joy of the parents started even before the actual birth of a son. Mere prediction that a son would be born to them (3.66) was enough for their joy, not to talk of the actual birth. Thus the Paumacariya reveals that Nabhi was in mirth when Rsabha was born (3.70). The son used to receive immense love and caress from his parents. Videha regarded her son as her very eyes and a valuable treasure (26.89). The sudden kindnapping of her son was considered to be a great misfortune (26.89). Anjanasundari considered her son as the very source of her existence in her woeful days (17.93). Amsumati was not living cheerfully because she had no son (26.83). For Amsumati and her husband it was a day of great joy when they adopted a The son (26.84). the relatives also felt happy on occasion of the birth of a male child (7.89). The father as far as possible never liked to send his son to war (27.18; 16. 32) and killing one's own son was considered to be a great sin (14. 14). Birth Ceremonies and other Rites:-With so much importance attached to a son it was natnral that with the birth of a male child the happiness of the parents grew immensely. Various functions were performed in connection with the cermonies of the birth and gradual growth of the child and due care was taken for his healthy nourishment. The first thing to be noted was the day and the time of the birth of a son and to get the planetary postiion recorded to asceratain the future happiness of the son (25. 7. 97; 7; 17. 106-112). Then the birth ceremony was performed with great pomp and show accompanied by the playing of musical instruments (3. 70; 7. 90; 17. 119; 25. 8-14; 97. 8). Thereafter the name of the son was christened according to his physical qualities¹ (Padma-because he was lotus-eyed 25.8) or intrinsic merits² (Lakhkana-Laksmana-because he was possessed of many qualities 25. 11) or in association with some incident³ (Dasamukha-because his face reflected in the nine jewels of his necklace 7.96) or in association with the particular condittons developed by 1. 97. 9. 2. 2. 26; 63. 29 3. 3. 68; 9 78; 17, 120; 22, 56; 26, 87; 3, 106; 21 21.

340 A CRITICAL STUDY OF PAUMACARIYAN the mother during her pregnancy (Indra-because his mother longed to see the paraphernalia of Indra 7.8). Some rites were performed for the safety of the child. Sita is said to have thrown mustard seeds and put round the necks of her sons strings of the nails of tiger, embedded with gold (97.10). It might have been performed to ward off the effects of evil spirits. The Paumacariya mentions that Padma and Laksmana (25. 12) as well as Lavana and Ankusa were growing gradually through the stage of crawling and walking (rinkhanacankamanayai kunamana 97. 11). No ceremony is referred to here in this connection. The Bhagavati Sutra tells us that the ceremonies of crawling (paraugamanam) and walking (payacankamanam) were held in connection with prince Mahabala (11. 11. 429). Nurses: The parents paid due attention to the proper growth and nourishment of their children. For that purpose nurses were appointed in case of the noble and royal children. (dehasuha-lalanatthe 26.88). There is a reference to five foster-mothers of Lavana and Ankusa (pancasu dhaisu sannahiya 97.11). They should have been the wet-nurse (khiradhai), bath-nurse (majjanadhai), toilet-nurse (mandana dhai), play-nurse (kilavana-dhai) and the lap-nurse (ankadhai). The Paumacariya refers to a well educated Dhai (Dhatri) of princess. Srimala (savvatthasatthakusala 6.165). It indicates that a female child was not ignored and the nurses were well educated so that they could look after the mental development of the children properly. Thus they can be called the first teachers of the children. The nurses were accorded due respect of a mother (22.8) by the children. Thereafter at due time the children were educated³ and after the completion of their education the occasion arrived for their marriage.