BABY CLAIRVOYANCE & TIPS FOR WEANING A BABY

Baby clairvoyance

        From the ancient yogic perspective, infants possess natural clairvoyant faculties because their auras remain highly open during their initial years of life.

Key insights regarding Baby clairvoyance:

 

• Nature of the faculty: Babies can perceive the energy patterns of individuals around them. This is not a learned skill but a natural state for a newborn.

 

• Developmental timeline: These clairvoyant abilities follow a diminishing pattern as the child grows. By the age of five, these faculties typically become completely hidden or dormant.

 

• Significance for parents: Because babies are highly sensitive to these energy flows, they are deeply affected by the emotional state of their parents. If a mother or father is disturbed, the baby absorbs that negative energy, which can manifest externally as illness.

 

• Ancient advice for care: Parents are encouraged to practice awareness, as external masks like a "forced smile" do not deceive a child who can sense the true underlying energy. As the child matures, individuals must engage in spiritual practice to consciously reawaken these subtle faculties that were naturally present in childhood.

 

Parenting and Energy: 

        Regarding a baby's sensitivity to a mother's energy.  How emotional bonding, especially during feeding and the weaning process, requires patience, unconditional love, and a gradual, non-anxious approach to avoid unsettling the child's psyche.

        From an ancient view, feeding a baby is far more than just a physical act of providing nutrition; it is a profound emotional, pranic, intellectual, and soul-level bonding between mother and child.

Key insights on this bond:

 

• Energy Transfer: When a mother feeds her baby with love, kindness, and positive energy, she strengthens the child not only physically but also psychologically.

 

• Weaning with Sensitivity: Because this bond is deep, the weaning process should be gradual rather than sudden to avoid disturbing the baby's psyche and the mother’s system.

 

• Handling Irritation: It is common for mothers to feel tired or irritated during this time, but the yogic approach emphasizes maintaining patience and unconditional love to help the child transition smoothly.
• Supporting the Process: Fathers can play a vital role by providing emotional support to the mother, helping her stay calm and strengthened throughout these challenging phases.

 

Why is unconditional love important for babies?

       From a yogic perspective, feeding a baby is not merely a physical act but a profound bonding experience at the emotional, pranic, intellectual, and soul levels. It is explained that unconditional love is essential because:

 

• Psychological Strengthening: Feeding a baby with love, kindness, and positive energy strengthens the child significantly, not just in their physical body, but in their psychological development.

 

• Energy Absorption: Babies are highly sensitive to their mother's energy. If a mother acts with anxiety, irritation, or frustration, the baby can sense it, which can cause the child to become disturbed or resist the weaning process.

 

• Handling Challenges: Maintaining unconditional love allows a mother to remain patient and calm when a baby becomes cranky or frustrated. This detached yet loving approach helps the mother absorb the baby's negative energy and replace it with positive energy, ensuring a healthy emotional foundation.

 

TIPS for handing weaning a Baby

        The guidance on the weaning process, emphasizing that it should be a gradual transition rather than a sudden stop, as the bond between mother and baby is emotional and pranic, not just physical.

 

Key recommendations include:

 

• Start slowly: Reduce the number of feedings incrementally. If you feed 10 times a day, try reducing to nine, distracting the baby with play or other food.

 

• Prioritize day time: Start the reduction during the day when it is easier to distract the baby; avoid stopping night feedings suddenly.

 

• Maintain a calm energy: Approach the process casually and without anxiety, as the baby can sense your mood. If the baby becomes cranky or frustrated, provide comfort through hugs and positive energy rather than logic.

 

• Avoid harsh methods: It is harmful by applying bitter substances like neem to discourage the baby, as this can negatively affect the child's psyche.

 

Why is sudden weaning harmful?

 

       The relationship between a mother and her baby during feeding goes beyond just physical nutrition; it is a deep emotional, pranic, and psychological bond. Stopping this process suddenly can be harmful because the baby has become accustomed to receiving this positive energy and support. A sudden cessation can therefore disturb the baby psychologically, leading to frustration, crankiness, or emotional distress.

 

How should mothers handle a cranky baby?

 

       It is advised that when a baby becomes cranky or frustrated during the weaning process, it is important to avoid using logic or explanations to calm them down. Instead, the mother should simply hug the child and provide physical comfort to absorb any negative energy and replace it with positive energy. Maintaining a casual, detached, and patient attitude is essential, as the baby is sensitive to the mother's own energy and emotional state during this transition.

 

How does the mother's mood affect the baby?

 

       The baby is highly sensitive to the mother's energy and emotional state. Because the bond between them is deep at the pranic and emotional levels, the baby can instantly absorb the mother's feelings.

 

       If the mother is anxious, irritated, or impatient about weaning, the child will feel that negative energy, which can cause the baby to become distressed or resistant to the process. Conversely, if the mother remains casual, detached, and patient, it creates a peaceful environment that helps the baby transition more smoothly.

 

How does a mother's stress affect her baby?

 

       From our ancient perspective, babies possess a high level of clairvoyance and are extremely sensitive to their environment. When a mother experiences anxiety, irritation, or frustration while feeding, the baby can sense that negative energy.

 

This energy transfer has several effects on the child:

 

• Psychological Disturbance: Because the bond between mother and child is not just physical but also emotional, pranic, and intellectual, a mother's negative state can directly disturb the baby’s psyche.

 

• Resistance: If the mother is anxious, the baby may feel that negativity, leading them to become cranky or resist the feeding or weaning process.

 

• Manifestation of Disease: If a baby's energy pattern is disturbed by the mother's emotional state, it can potentially manifest as physical illness, such as colds or fevers.

 

How can a mother stay calm?

       It is essential to maintain a calm and detached energy is crucial because the baby is deeply connected to the mother's pranic and emotional state. To achieve this, the mother should follow these practices:

 

• View the process casually: Treat weaning as a natural phase rather than a source of anxiety or a rigid task.
• Practice detachment: Understand that the child's frustration is part of a necessary transition and avoid getting personally caught up in the stress of it.

 

• Prioritize emotional comfort: When the baby becomes cranky, refrain from using logic or verbal explanations. Instead, rely on hugging and physical affection to replace negative energy with feelings of security.

 

• Seek support: Fathers can help by providing emotional support to the mother, which helps her remain stable and patient throughout the transition.

 

Does the father's energy matter too?

 

       While the baby has a primary connection to the mother, the baby is also connected to the father and can be affected by the energy between both parents. During the weaning period, the father's role is to provide emotional support to the mother. By offering this support, the father helps the mother maintain the stability, patience, and calm energy required to successfully guide the baby through the transition. Although he cannot substitute for the mother, his presence and support contribute to a peaceful environment for the child.

 

Why is a peaceful home important?

 

       A peaceful home environment is vital because a baby is highly sensitive to energy and directly absorbs the emotional state of their parents. When parents argue or experience internal conflict, that negative energy is transmitted to the child, which can manifest as physical illness or psychological distress. During the vulnerable weaning phase, this energetic connection means that maintaining a calm, patient, and stable atmosphere is necessary to prevent the baby from feeling unsettled or anxious.

 

Does fighting hurt the baby?

 

       It is confirmed that a conflict between parents directly impacts the baby, as the child is highly sensitive to the energy patterns of both the mother and the father. Because of this deep energetic connection, any fighting or negative energy exchanged between parents is absorbed by the baby and can manifest as physical illness, such as fever or colds, as well as psychological distress.

 

Why is the baby so sensitive?

 

      The babies possess natural clairvoyant faculties and have very open auras, which allows them to see and sense the energy patterns of individuals around them.

 

       This sensitivity is particularly strong regarding their parents because of the deep bond they share at the pranic, emotional, intellectual, and soul levels. Consequently, the child directly absorbs the energy emitted by the mother and father, meaning that if parents are disturbed or experiencing internal conflict, the baby will feel that negative energy, which can then manifest as physical or psychological distress.

Can a baby sense hidden arguments?

       The babies can sense the energy of the parents, even if they try to hide their conflict by going into a room to fight and then returning with a smile. The baby perceives the underlying emotional state and energy patterns rather than just external appearances, meaning that pretending to be happy does not prevent the child from being affected.

 

What signs show a baby senses negativity?

 

      When a baby senses or absorbs negative energy from their parents, it can manifest in several ways:

 

• Physical illness: Common signs include developing a cold, fever, or other physical ailments.

 

• Psychological distress: The baby may become cranky, angry, or frustrated, often crying for no apparent reason.

 

• Behavioral changes: The child might become unsettled or resistant, reflecting the disturbance in the parents' energy patterns.

 

How can parents keep a positive home?

 

       The speaker advises that parents can maintain a stable environment by practicing unconditional love, patience, and objectivity. Rather than acting on irritation or stress, parents are encouraged to be detached and calm when handling daily challenges like the weaning process.

 

Key strategies for parents include:

 

• Emotional Support: Fathers should actively support mothers during difficult times to help maintain a stable atmosphere for the child.

 

• Gradual Transitions: When implementing changes, parents should do so gradually and casually to avoid causing anxiety for the baby.

 

• Absorbing Negative Energy: If a child becomes cranky or frustrated, parents should avoid responding with logic or irritation, and instead hug the child to provide positive energy.

 

• Personal Practice: By engaging in their own ancient spiritual practice, parents can develop the inner tranquillity and energy sensitivity needed to handle their responsibilities without losing composure.

 

Why Modak is Ganesha's favourite?

    

       Ganesha is fond of a particular sweet called Modaka.  Modaka is a steamed dumpling made of rice flour dough containing jaggery and coconut and sesame.

       The shape and constitute of Modaka is very significant.  It looks like a bag of money, similar to one carried by Kuber, treasurer of the gods.  Thus, is it a symbol of wealth, and all the sweet pleasures that wealth gives man.  

       It is also shaped like an upward pointing triangle, which, in Tantrik art, represents spiritual reality, in contrast to the downward pointing triangle which represents material reality.  

       Thus the Modaka has the aesthetics and flavor of material reality but the geometry of spiritual reality.  

Source: Excerpts from the Book on "99 Thoughts on GANESHA" by Devdutt Pataanik

THE FOUR CASTES

VARNA DHARMA 

       The word 'VARNA DHARMA', means the duties prescribed for each caste.  The word 'caste' is a problem for many people today because over time, the whole idea has come to be entirely misunderstood.

MEANING OF THE WORD 'VARNA DHARMA':

       In Sanskrit, varna means to describe or that by which a thing is described.  Varna can also mean name, color, form, quality, relationship and so on, because we describe a thing according to these attributes.  When we study a science, botany or zoology for instance, the entire vegetable and animal kingdom are classified according to similar qualities and attributes.   The same is true in the material sciences such as physics and chemistry, where elements and minerals of similar properties are grouped together.

       Among human beings there is also much variety in color, shape, ability, mental temperament, and so on.  When we say that all human beings are equal, we mean this to be true from the spiritual standpoint, in that each one has capacity to do something, whatever it may be.  Each one has a particular ability by nature:  One person performs physical labour, another writes poetry, or does public speaking, and yet another does social service work.  Thus just as objects and beings are classified in other sciences according to their different natures, spiritual science also classifies society into four groups, the catur varna.  These four types of people are found everywhere in the world, not just in India.  In this regard, Lord Krishna makes a famous statement in the Bhagavad Gita, which says:

THE FOUR-FOLD CASTES HAS BEEN CREATED BY ME ACCORDING TO THE DIFFERENTIATION OF GUNAS (QUALITY) AND KARMA (ACTION).  (IV: 13)

       There must always be a basis for classifications.  For example, countries of the world are classified as "third-world countries," "developed nations," or "underdeveloped nations."  But, what is the standard of measurement here?  From what stand point is one country considered developed or underdeveloped?  Because if we look from a spiritual standpoint, those that are considered materially underdeveloped might be the most developed spiritually.  The catur varna are classified based on guna and karma.

CASTE BASED ON KARMA

[1]  Brahmins (the thinking class):  With respect to this first category, karma would mean one's ability to study, research, invent, discover, teach, and do other such work that requires much thought.  Everyone is not able to do this.  Just as we see the number of dropouts from secular schools increasing, the same is true in the spiritual field.  

     From Vedic times onwards, those who were of an intellectual nature, capable of studying and teaching, were called brahmins, the thinking class.  This is why every organization always has an advisory board -- a "think tank" -- to create new ideas and make decisions.  

[2]  Ksatriyas (the leader class):  The  second category is capable of leading the society towards the ideals shown by the brahmins, of looking after the people and of courageously fighting battles when necessary.  Though the "thinker" has visions or ideals for society, he does not always have the capacity to bring them about in a practical way.  Hence, the ksatriya is needed, as this type of person can act on the ideas.  The ksatriyas are the natural-born leaders of society.

[3]  Vaisyas (the business class):  The third category, that of the vaisyas, have a propensity to produce wealth, not only for themselves but for society at large.  These are the people engaged in agriculture, cattle-raising and other businesses.  We all know that not everybody has this business tendency and know-how.  

[4]  Sudras (the labour class):  The fourth category is made-up of those who perform service (seva).  They are not capable of thinking of ideas, leading the society, or producing much wealth, but when they are told what needs to be done, they will do it.  Therefore, in every organization, there are people who give suggestions and make plans, others who put the plans into action, others who do the fund raising, and still others, who do whatever practical labour needs to be done.

       The main point is that everybody is capable of doing one thing or another, and no category is in any way inferior to another.  In fact, when you understand the real meaning of the four varnas, you will see that each of us is really a brahmin, ksatriya, vaisya and sudra, all put together in one!  Personally, I find this is true: in one field I am able to have an idea or vision, but I am not able to work, but do not have creative ideas  Practically speaking, all four types are necessary in our individual lives, in the family units, and in social activities.  Yet a person is called a brahmin, ksatriya, vaisya, or sudra depending on whether his or her nature is predominantly that of a thinker, leader, business person, or worker.

CASTE ACCORDING TO GUNA:

       As Lord Krishna explained in the Bhagavad Gita, the classification of castes is also based on one's inner mental qualities or gunas.  It is said that human nature and all nature (prakriti) is composed of three gunas: sattva, rajas and tamas.

       Sattvoguna is of the nature of knowledge:  a desire for knowledge and the qualities of love, faith, kindness and compassion.  The rajoguna is of the nature of activity.  Numerous desires and ambitions are its manifestations.  Tamas is of the nature of inertia, and it manifests as dullness and little interest or ambition of any kind.

      A Brahmin is described as one who predominantly sattvic, with some rajas and a little tamas in his personality.  A ksatriya is one who is predominantly rajasic, a very ambitious person, with some sattva and a little tamas in him.  A vaisya is one in whom the guna of rajas is predominant, yet with almost as much as tamas and the least amount of sattvoguna.  The sudra is predominantly tamasic, with some rajas and very little sattva.

       In conclusion, we have seen that the division of the varna asramas is based on action (karma) and quality (guna) -- not on birth (janma), as is commonly understood today.  In fact, the Manu Smriti says that everyone is actually born as sudra (janmana jayate sudrah) because at birth we are basically the raw material of life, from which anything can be made.  We cannot judge what a person will be by what caste he is born into, for a brahmin can become sudra and a sudra can become a brahmin.  Some people live an inspired life in their youth, but later on become dull and debased.  While others begin life by being dull, but become very bright and successful later on.

      How, then, did this caste-by-birth system come about?  This has happened only in the last several hundred years, when people with brahmin qualities, for instance, began to marry only those people with similar qualities.  Children born into such a family were then called brahmins.  However,  this was not the original intent nor the basis upon which the varnas were actually divided.  As it is said in the Canakya Sutra, "A person should be engaged only in a field of activity that he is capable of doing."

       When this principle is followed there is no problem.  Furthermore, if everyone has the attitude that I am capable of doing this particular work and am doing it to serve the society, then naturally there will be dharma, the total integration of society as well as of the individual.  If we do not have this understanding, disintegration will be the result.

Devotion to one's Duty:

       As explained earlier, dharma is that which integrates the individual as well as society and enables one to ultimately reach the true dharma, abidance in the absolute nature of the Self.  Whether one is capable of thinking and planning of leading, creating wealth, or doing manual labour, dharma is fulfilled when people of all four castes, or varnas, perform their duties and responsibilities completely in an attitude of selflessness.  In the field of education, for instance, if the students are sincerely interested in their studies, if the teachers are devoted to their profession, and if the administration is devoted to its own task, the schools will run smoothly.  At home,  if mother, father and children all fulfil their duties devotedly, there will be sweetness and peace in the house, but if everyone argues and wants to give up their own duty, saying, "Why do I have to do this, why do you not do it?"  there will only be friction.  Disharmony comes about only when we are careless and forgetful of our duties. 

       In the Bhagavad Gita, Lord Krishna says, "Engaged in one's own duty, one attains perfection." [XVIII:45].  

       Devotion to duty gives us purity of mind and this purity brings about inner perfection and complete Self-unfoldment.  A doctor does not have to do the work of a Lawyer, and a Lawyer does not have to do the work of an engineer.  Each one should remain devoted to the work of which he is capable.  Perfection of a worldly kind too, even national fame, is attainable by one who devotes his or her entire energy to his or her special field of interest and talent.

DEDICATED ACTION:
    

       With what attitude should we perform our work?  The Lord tells us in the Gita:

He from whom all beings have evolved, by whom all this world is pervaded, worshiping Him with one's own duty, one attains perfection.  [XVIII:46]

       Whatever work we do should be looked upon as duty and should be done as worship of the Lord in an attitude of dedication and surrender.  Which Lord should we worship?  We should worship that supreme Lord from whom this entire world has emerged and by whom this entire world is pervaded.  Work done with this attitude of worship of the infinite Lord is called as true karma.

       To understand how dedicated action integrates society, let us take an example of how a good cup of coffee is made.  First we must have the four ingredients: water, coffee powder, milk and sugar.  The nature of the water is not that of the powder; the nature of the powder is not the same as the sugar.  Each ingredient has its own special quality. We cannot say that one ingredient is more important than the other.  Here there is no question of superiority or inferiority.  But when all four ingredients are mixed together in proper proportion and each ingredient surrenders or offer its quality for the sake of the whole, then that coffee is wonderful!  Imagine if the coffee powder says, "I am superior!  Why should I surrender?" and it decides to withdraw its quality!  The result will be no coffee at all.

       Society is something like this cup of coffee.  It is made up of its four ingredients, the four castes, and each one has its own nature, its own special contribution to make to the whole.  None is superior to the other.  If each individual becomes dedicated to offer his or her own best qualities in serving others, the result will be a better society.

       Problems in society arise only when we assume a mistaken sense of superiority and inferiority.  Though in India they say problems are because of the caste system, we find that the same kinds of pressure exist almost everywhere, in communist, capitalist, or social countries, whether or no the divions of people are called brahmins, ksatriyas, and so on.  If it is not a problem of caste, it may be due to racial discrimination or something else.  when individual or racial discrimination or something else.  When individuals or racial discrimination or something else.  When individuals or racial groups think themselves superior to others, they will want to exercise authority over the other parties.  This may continue for sometime.  But how long will the oppressed remain suppressed and controlled?  Sooner or later they will revolt and a struggle of some kind will ensure, sometimes even leading to war.

       Remember, it is not that something is necessarily wrong with the social or political system.  The system can only work property when all its component parts work in harmony and with dedication.  The present degraded condition in India and everywhere else in the world is due only to human's greed, selfishness, pride, arrogance and other such negative qualities.

       In summary, varna asrama dharma is the fulfillment of all our duties given to us according to our station or stage in life, performed in an attitude of worship, and offered to the Lord for the benefit of the entire society.  

THE LEGEND OF GODDESS KANYA KUMARI

GODDESS KANYAKUMARI

KANYA-KUMARI MEANING:

     Kanyakumari is the Southern tip of Indian peninsula where three water bodies - Indian Ocean, Arabian Sea and the Bay of Bengal -- meet.  It is also the shrine of the goddess of the same name.  The word KANYAKUMARI is the portmanteau of the words KANYA meaning 'Young Girl' and KUMARI meaning 'UNMARRIED'.  The word KUMARI also has the implications of being virgin.

       A young girl, Kanya-kumari, meaning one who is virgin, invokes Shiva and expresses her desire to be his wife.  Shiva agrees.  But the devas are not pleased with this news.  As long as Kanya-kumari is without husband and children, she has the power to kill demons.  

      Her power unused in marriage and motherhood will also prevent the sea from overwhelming the land.  So they go out of their way to disrupt this wedding.  They tell Kanya-kumari that to ensure the marriage is a happy one she has to marry at sunrise the following day.  But Shiva lives far away in the north of Mount Kailas; he must be asked to set forth immediately and travel through the night.  

       Shiva agrees to travel fast, eager to meet his bride, while Kanya-kumari spends the night preparing the wedding feast, adorning herself with cosmetics and jewellery.  

       In the middle of the night, the devas take the form of roosters and start to crow.  Shiva thinks the sun is about to rise and that he will not make it to the wedding on time.  So he turns around, disappointed.  When the sun really does rise, there is no sign of Shiva.  

      A heartbroken Kanya-kumari breaks all the pots containing the wedding feast; the pulses and grains turn into the colorful sand that one finds near the southern tip of India.  She washes away her cosmetics in the sea: that is why the sea is multi-coloured there.  

       She stands on the Southern tip, killing demons, preventing the sea from overwhelming the land and, like a divine beacon, enabling fishermen to battle tempestuous seas and come home safe to their wives.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Source: Excerpts from 7 Secrets of the Goddess by Devdutt Pattnaik

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Hindu Tradition of Piercing Baby's Ears

The Origin and Early History

     Boring of different limbs for wearing ornaments is current among savage peoples all over the world.  So its origin is very ancient.  But even when civilization progressed, ornamentation continued, though it was refined.  In the case of boring ears, it was undoubtedly ornamental in its origin, but later on it proved to be useful, and for emphasizing its necessity, it was given a religious coloring.  Ears of a child should be bore for protection [from diseases] and decoration.  It is explicitly prescribes the boring of ears for preventing hydrocele and hernia.  Thus, it was a precaution taken early in life, so that the chances of the above diseases may be minimised.

      The cause of the late inclusion of this ceremony in the list of the Samskaras is that its original purpose was decorative and there was the absence of any religious idea associated with it.  It was only in very wide sense that it entered the holy precincts of the Samskaras.

      But there is one hymn in the Atharvaveda which refers to ear-boring. 

The Age and Time of Performance

       This ceremony was performed on the tenth, the twelfth or the sixteenth day after the bird of the child according to Brhaspati.

       Garga regards the sixth, the seventh, the eighth or the twelfth month as suitable periods.  In the opinion of Sripati, the Karnavedha ceremony should be performed before teeth of the child come out, and while it is still creeping on the lap of the mother.  The Katyama Sutra, however, prescribes the proper time of performing the ceremony in the third or fifth year of the child.  

       The idea of underlying the early age was that the boring would be easier and less troublesome to the child.  Taking physical facility into consideration Susruta prefers the sixth or the seventh month.  At present it is performed with the Upanayana.

The Performer

       In the opinion of the Katyayana Sutra father performed the ceremony, but it is silent as to who should bore the ears.  According to Susruta a surgeon should pierce the ears.  But Sripati, a medieval writer, allows this privilege to a professional needle-maker, more often a goldsmith.  Susruta was more reasonable in his prescription than Sripati.  The goldsmith, however, has acquired a hereditary experience and in the majority of cases it is he who is invited to bore the ears.

The Types of Needle

       The types of needle with which the ears were bored are also determined by writers on ritual.  "Gold needle lends elegance, but one can use silver or even iron needle according to his means."  Description was made according to the caste of the child.  "The needle for a prince should be made of gold, that of a Brahmana and a Vaisya made of silver and that of a Sudra made of iron.  The basis of this differential treatment was economic.

A Compulsory Ceremony

       When the Karnavedha assumed a religious garb, its performance became compulsory and its omission was regarded a sin.  The defaulter was thought to be fallen from his status.  Devala, a medieval Smritiwriter, says, "All the accumulated merits disappear at the sight of a brahmana, through whose ear-holes do not pass the rays of the Sun.  No gift should be given to him in the Sraddha ceremonies.  If one gives, he becomes an Asura or demon.

The Ceremonies

       The Karnavedha ceremony described in the Katyayana Sutra is very simple.  On an auspicious day, the ceremony was performed in the first half of the day.  the child was seated facing towards east and given some sweet-meats.  Then the right ear was bored with the verse "May we hear auspicious things through ears etc., and the left ear with the verse, "Vaksyanti etc.,"  The ceremony closed with the feasting of the Brahmanas.

Susruta on the Boring of Ears

     

       Susruta gives a very cautious procedure of the ceremony.  He says that the ceremony should be performed in the sixth or seventh month, in the bright half and on an auspicious day.  After the preliminaries the child should be put on the lap of the mother or the nurse.  Then the child should be fondled and persuaded by means of toys.  Now the surgeon should pull the ears with his left hand and bore them slowly at the natural holes which are visible in the sunlight.  If the ears are tender they should be pierced with a needle, if stiff with a probe.  After boring oil should be applied to the ears by means of a cotton thread or bougie.

Later Phases

       The later writers on the Samsakra introduced more religious elements and social mirth in the ceremony.  On the day of performance Kesava [Lord Visnu], Hara [Siva], Brahma, the sun, the moon, deities of quarters, Nasatyas, Sarasvati the Brahmanas and cows were worshipped.  The Teacher of the family was decorated and offered a seat.  Then the nurse, wearing white garment, brought the child well-adorned, with its painted with red powder.  The child was persuaded and kept still.  The surgeon pierced the ears in one stroke but very lightly.  The right ear of the boy and the left of the left of the girl was bored first.  In the end, presents were given to the Brahmans, astrologers and the surgeon.  Ladies, friends, the Brahmans and relatives were paid respect and entertained.

~~~~~~~~~~~~~~~~~~~~
Excerpts from the Book on "HINDU SAMSKARAS" by Rajbali Pandey