Essay on “Rituals of Hindu Life” Complete Essay for Class 10, Class 12 and Graduation and other classes.

Rituals of Hindu Life

Ritual is the colourful art of worshipping a deity. The tow most popular rituals are Pooja and Yajna. Pooja is the commonest form of ritual. The vedas do not speak about Pooja, which contains elaborate forms of worship for homes and temples. One of the main parts of this ritual is the offering of many articles called upacaras—(Offerings with honour) to the deity. The upacaras consist of food, perfumed water, Tulsi leaves, sandalwood paste, incense, flowers, ash and clothes. The person who conducts the Pooja in a temple is called a Poojari. Arati is another important part of the Pooja ceremony. It is a very common ritualistic waving of lights before the image of the deity.

Ceremonies may be performed during pregnancy to ensure the health of the mother and growing child. The father may part the hair of the mother three times upward from the front to the back, to assure the ripening of the embryo. Charms may serve to ward off the evil eye and witches or demons. At birth, before the umbilical cord is severed, the father may touch the baby’s lips with a gold spoon or ring dipped in honey, curds, and ghee. The word yak (speech) is whispered three times into the right ear, and mantras are chanted to ensure a long life. A number of rituals for the infant include the first visit outside to a temple, the first feeding with solid food (usually cooked rice), an ear-piercing ceremony, and the first haircut (shaving the head) that often occurs at a temple or during a festival when the hair is offered to a deity.

A crucial event in the life of the orthodox, upper-caste Hindu male is an initiation (upanayana) ceremony, which takes place for some young males between the ages of six and twelve to mark the transition to awareness and adult religious responsibilities. At the ceremony itself, the family priest invests the boy with a sacred thread to be worn always over the left shoulder, and the parents instruct him in pronouncing the Gayatri Mantra. The initiation ceremony is seen as a new birth; those groups entitled to wear the sacred thread are called the twice-born (see Glossary). In the ancient categorization of society associated with the Vedas, only the three highest groups—Brahman, warrior (Kshatriya), and commoner or merchant (Vaishya)—were allowed to wear the thread, to make them distinct from the fourth group of servants (Shudra). Many individuals and groups who are only hazily associated with the old “twice-born” elites perform the upanayana ceremony and claim the higher status it bestows. For young Hindu women in South India, a different ritual and celebration occurs at the first menses.

The next important transition in life is marriage. For most people in India, the betrothal of the young couple and the exact date and time of the wedding are matters decided by the parents in consultation with astrologers. At Hindu weddings, the bride and bridegroom represent the god and the goddess, although there is a parallel tradition that sees the groom as a prince coming to wed his princess. The groom, decked in all his finery, often travels to

the wedding site on a caparisoned white mare (female horse) or in an open limousine, accompanied by a procession of relatives, musicians, and bearers of ornate electrified lamps. The actual ceremonies in many cases become extremely elaborate, but orthodox Hindu marriages typically have at their centre the recitation of mantras by priests. In a crucial rite, the new couple take seven steps northward from a sacred household fire, turn, and make offerings into the flames. Independent traditions in regional languages and among different caste groups support wide variations in ritual.

After the death of a family member, the relatives become involved in ceremonies for preparation of the body and a procession to the burning or burial ground. For most Hindus, cremation is the ideal method for dealing with the dead, although many groups practice burial instead; infants are buried rather than cremated. At the funeral site, in the presence of the male mourners, the closest relative of the deceased (usually the eldest son) takes charge of the final rite and, if it is cremation, lights the funeral pyre. After a cremation, ashes and fragments of bone are collected and eventually immersed in a holy river. After a funeral, everyone undergoes a purifying bath. The immediate family remains in a state of intense pollution for a set number of days (sometimes ten, eleven, or thirteen). At the end of that period, close family members meet for a ceremonial meal and often give gifts to the poor or to charities. A particular feature of the Hindu ritual is the preparation of rice balls (pinda) offered to the spirit of the dead person during memorial services. In part of these ceremonies are seen as contributing to the merit of the deceased, but they also pacify the soul so that it will not linger in this world as a ghost but will pass through the realm of Yama, the god of death.