Birth

At its most basic level, birth is a biological event, but it becomes a cultural
event by virtue of the rites performed for
and significance given to it. Different
Hindu communities show considerable
regional and sectarian variation in the
ways that they mark a birth, but several
themes remain fairly constant. Although
the birth of a child is a highly auspicious
occasion, it is also considered impure
because of the various bodily tissues
and fluids coming with it (blood,
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Birth
membranes, amniotic fluid, placenta,
etc.). Thus, birth rituals usually include
rites of purification for both mother and
child, to remove this birth impurity
(sutakashaucha). For the mother this is
fairly simple: a bath after the birth followed by baths during a period of seclusion (7–10 days). The final rite for the
child, the head shaving known as the
chudakarana samskara, may not come
for years after the birth.
Aside from impurity (ashaucha),
another constant theme is the threat of
potential danger. Immediately after
birth, both mother and child are seen as
highly vulnerable, not only from environmental stresses such as cold, fatigue,
or infection, but from ills brought on by
witchcraft or the evil eye (nazar). Given
this concern, it is not surprising that the
placenta and all other childbirth
byproducts are carefully collected and
disposed of, lest they be used for spells.
The period of seclusion after the birth is
intended both to prevent contact with
such malevolent forces and to ward
them off through rites of protection.
The mother is usually given massages
and fed strengthening foods to bolster
her resistance. The use of charms, or
amulets, is also quite common. For further information see Lawrence Babb,
The Divine Hierarchy, 1975; and
Doranne Jacobsen, “Golden Handprints
and Redpainted Feet: Hindu Childbirth
Rituals in Central India,” in Nancy Falk
and Rita M. Gross (eds.), Unspoken
Worlds: Women’s Religious Lives in NonWestern Cultures, 2000.