Divali 2015

bbean Divali Publication Ltd. 2015 Indo-Caribbean Divali Publication Ltd. 2015 Indo-Caribbean Divali Publication Ltd.
2015 Indo-Caribbean C
Theme - Janeo: The Hindu student admission ceremony
2015 Trinidad and Tobago Volume 16,Number 2

http://icctrinidad.wordpress.com/
Divali Souvenir Magazine 2015
Samskaras
[The Rites of
Passage] in
Hinduism
The word samskara

is derived from
samskaroti, meaning
to grow and prosper.
Contents
Maticoor
night: The
celebrations
begin
In Trinidad, the first

step of the upanayan
ceremony includes an
event that resembles
the Friday night...
Indo-Caribbean Divali Publication Ltd.
Naugraha
Pooja: The
preparatory
prayers begin
After the procession

returns to the inductees
home, he makes his first
public appearance.
The Hardi
[Turmeric
paste]
Ceremony
Hardi [turmeric] is
renowned for its
medicinal purposes as
well as the benefits it
provides for the skin...
Divali Souvenir Magazine 2015.

Trinidad and Tobago Volume 16, Number 2.
Theme: Janeo: The Hindu student
admission ceremony
Cover Photo: Janeo inductee, Arun Maharaj
ublished by Indo-Caribbean Divali Publication Ltd. (IDP)
P
10 Swami Avenue, Don Miguel Road
San Juan, Trinidad and Tobago
Guru Diksha:
the teacher
accepts the
student
At this stage, the boy

is dressed in a yellow
cotton dhoti [loincloth]
and is ready to begin
the actual ceremony.
The Study of
the Vedas and
departure for
Kashi
The Vedarambha
samskara is the
twelfth of the 16 Vedic
sacraments.
Tel: (868) 674-6008 Tel/fax: (868) 675-7707

E-mail: dmahabir@gmail.com, kumarmab@hotmail.com
Website: http://icctrinidad.wordpress.com
Copyright IDP 2015. Copyright: All rights reserved. The

writing, artwork and/or photography contained herein may be
used or reproduced ONLY with an acknowledgement to
Indo-Caribbean Divali Publication Ltd. (IDP).
Disclaimer: Although all efforts have been made to ensure
accuracy of the contents of this publication, IDP cannot accept
responsibility for errors, omissions or advice given. The views
expressed in this magazine are not necessarily those of IDP.
Publisher
Indo-Caribbean Divali
Publication Ltd. (IDP)
Editor-in-Chief
Kumar Mahabir
Contributing writer
Praveena Kalloo
Proofreader
Rebecca Cave
Researcher
Samantha Jagdeo
Consultants
Pundits Navin Omadath Maharaj,
Shiva Maharaj, Keshav Maharaj,
Shyam & Vivek Maharaj
Hosts
Geeta Maharaj and Pundits
Rudranath Maharaj,
Deopersad Maharaj,
Rudranath Maharaj
and Sunil Ragbirsingh
Cover and Page Design
Preddie Partap
Photographers
Karina Rajkumar,
Pooja Maharaj,
Preddie Partap and
Kumar Mahabir
Janeo initiates in photos
Akshay Chandrica Maharaj,
Arun Maharaj, Sanjeev Maharaj,
Viresh Anand Maraj and Satyam
Parmanand
Advertising
Ramona Harripersad
Marketing Assistant
Nicholas Mathura
Chief Financial Officer
Mera Heeralal
Divali Festival in Trinidad and Tobago

Dr. Kumar Mahabir
On Divali night, thousands of people take to the streets on foot and in vehicles
to behold houses and communities that look like an illuminated fairyland.
Trinidad and Tobago, land of Carnival,
twinkling lights clear and coloured
steelband, tassa, calypso and chutney,
are strung high on buildings, trees, and
is the same country that gives the world even across streets. Effigies of Mother
its unique brand of Divali. In fact, the
Lakshmi are made from bamboo tubes
Hindu Festival of Lights has become
and large cardboard cut-outs. The starry
Trinidads second-largest, national open- designs ofdeyasand bulbs transform
air festival, second only to Carnival.
simple houses into magical kingdoms.
During Divali, tons of sweetmeats
likeparsad, kurma, burfi, pera, ladoo,
Divali is a welcome alternative to the
jalebi, gulab jamoon and kheer[sweet
rambunctious indulgence in meat,
alcohol, party and wine. The festival is rice] are made and distributed free of
arguably the largest vegetarian, alcohol- charge.
free festival in the Caribbean, if not the
Western Hemisphere.
Divali is also associated with Ram Leela/
Lilawhich is, perhaps, the oldest living
form of outdoor folk theatre in the
Divali is one of the festivals which
establishes Trinidad as a multi-religious, Caribbean. The nights are filled with free
public performances in parks and playmulti-ethnic society. Hindus comprise
the second-largest religious group (24%) ing fields. Divali provides the perfect
forum for showcasing both foreign and
after Roman Catholics in the twinislands population of 1.3 million people. local performers talent in Indian song,
music, dance and drama. During the
While Divali is essentially a Hindu
months leading up to Divali, Indian
festival, people of all faithsenthusiastitrade fairs become shopping hotspots
cally celebrate the triumph of light over
for women who flock in the thousands
darkness, knowledge over ignorance,
to buy clothes and accessories. Indeed,
and good over evil.
no celebration is considered complete
without a fashion show that is always
Only in Trinidad do non-Hindus and
eagerly anticipated by all.
non-Indians actively participate in
lighting over ten million deyas annuThe Divali Nagar in central Trinidad is
ally during Divali celebrations. These
the hub of all Divali celebrations in the
tiny clay lamps are lit in homes, yards,
island. Indeed, during Divali, the Nagar
streets, offices, public parks and playing fields. Perhaps only in Trinidad, one is the most frequented entertainment
can find split bamboo tubes transformed centre in Trinidad, second only to the
Grand Stand in the Queens Park Savaninto magnificent works of art on which
nah during Carnival.The grand display
thedeyasare set.
of fireworks at the entertainment park
resonates with the thunder of bamboo
Multi-coloured and multi-patterned
cannons, the explosions of firecrackstreamers are made with kite paper and
ers, and the sparkle of star-lights in
plastic, and strung from jhandi[flag]
poles. Brightly coloured fabric, balloons villages across the country. On Divali
night, thousands of people journey to
and bulbs decorate homes, offices and
behold houses and communities which
stages. Indeed, Divali heralds the joy of
resemble an illuminated fairyland.
the end-of-year celebrations. Strings of
Indo-Caribbean Divali Publication Ltd. (IDP)
10 Swami Avenue, Don Miguel Road, San Juan, Trinidad and Tobago
Tel: (868) 674-6008, Tel/fax: (868) 675-7707
E-mail: dmahabir@gmail.com, kumarmab@hotmail.com
Website: http://icctrinidad.wordpress.com
Editorial
Janeo: The Hindu student admission ceremony
This ceremony is one of the lesser-known expressions of Hinduism in

Trinidad since it was initially observed only by the upper caste Brahmins.
The theme of this years edition of

our magazine is Janeo: The Hindu
student admission ceremony. Also
known as theupanayansamskara,
this ceremony isone of the lesserknown expressions of Hinduism
in Trinidad since it was initially
observed only by the upper caste
Brahmins. The janeo ceremony
is also part of an ancient tradition
which has survived in Trinidad,
far away from ancestral India. The
ceremony represents the 10th of 16
samskaras or rites of passage in the
life of a Hindu.
The ceremony, which usually
lasts for three days, is celebrated
lavishly. The first part of the
upanayan ceremony is called the
maticoor. It consists of three major
parts: digging of earth, performing
a pooja [ceremonial worship], and
anointing hardi [turmeric paste] on
the child who will be undertaking the
initiation. Offerings are also made to
the maandar [bass tassa drum] by the
childs mother. Ear piercing is also
done so that the boys hearing will

be more acute to receive the sacred
mantras and teachings.
the wearer of his debts to the gods,

his ancestors and holy men. The
inductee also receives three gifts.
On the eve of the actual janeo

ceremony (Saturday), coconut
oil is applied to the boys head to
soften the scalp for shaving. Hardi
[turmeric] is also pasted on the
boys skin three times during the
day. While some families provide
lively entertainment for their guests,
others believe that a night in silence
is more beneficial to the childs mind
in preparation for the ceremony the
next day.
To conclude the upanayan

ceremony, prayers are offered to
the God of Fire [Agni Devta] via
the feeding of the havan [sacrificial
fire]. This fire is kept burning for at
least three days after the ceremony
to ensure the maintenance of a high
level of good and protective energy
On the actual day (Sunday), the

boy shares a sweet breakfast with
his young male companions. He
then changes into a yellow cotton
dhoti [loincloth] for another pooja.
Then, there is the chudakarana
samskara or mundan samskara,
which entails the shaving of his hair,
symbolising the boys dedication
and commitment to the renunciation
of material pleasures. Only a shikh
[small knotted tuft of hair] is left.
After shaving, the initiate bathes
with cows milk, dahee [natural
yogurt] and warm water. This
mixture prepares the child for a life
of purity and devotion.
The parents give their permission
and state their sankalp [intent] to
allow their child to enter the student
stage of life and to begin his studies
under the guidance of the guru
diksha [appointed priest]. A sacred
mantra is passed from the pundit
to the boy. The pundit is now the
boys guru [teacher] and the boy
is his batuk [disciple]. The batuk
receives three types of janeo: Karpas
[cotton], Munj [kush grass] and Ajin
[deerskin]. The three cords remind
Traditionally, the batuk stays with

his guru at his ashram [templeschool] to learn the Vedas as well
as basic life skills. However,
in contemporary Trinidadian
society, this tradition is maintained
symbolically by the student who
collects alms from the congregation.
The childs mamoo [maternal uncle]
then entices him with jewellery or
other gifts. Accepting the gifts from
his mamoo, the boy returns to the
mandap [sacred platform] where
the pundits and guru remove the
sacred threads, leaving only the
cotton janeo. This ritual illustrates
that the young student is embracing
a householders life to eventually
become a husband and father.
Once the initiate promises to study
the religious texts, his mother escorts
him out of the mandap. He returns,
adorned in princely attire: a festive
turban and kurta and bedecked in
jewellery. The pundit then leads him
in conducting a final pooja.
Dr. Kumar Mahabir,
Ph.D. Anthropology,
University of Florida
Assistant Professor, University
of Trinidad and Tobago (UTT)
Chairman, Indo-Caribbean
Divali Publication Ltd. (IDP)
HONOURABLE MINISTER OF COMMUNITY

DEVELOPMENT, CULTURE AND THE ARTS
DIVALI GREETINGS, 2015
The observance of the Festival of Lights is a
deeply rooted tradition among members of the
Hindu faith throughout the world.
However, over time in Trinidad and Tobago,
people of all backgrounds have grown to appreciate the Festival and participate in several
aspects of the celebrations. Almost everyone
has lit a deya at some point in their lives or
has stood spellbound by the sheer beauty of
the lights that dot the landscape of our country
during the Divali.
Yet, we must move beyond general understanding. National festivals, like Divali, do allow us to share in the diverse cultures that exist within Trinidad and Tobago,
and also afford us the opportunity to pass on our traditions and values to the
next generation.
The themes associated with Divali are universal but, while applicable to
all, are especially valuable for our young citizens. Today they are bombarded
with images that contradict their natural desire to engage in more noble
pursuits. Divali symbolises the path from ignorance to knowledge by the
movement from darkness to light and reassures us that our adversities and
challenges can be overcome. It bears witness to the power of goodness in the
world and is one of those religious occasions that can help to illuminate the
path towards positivity that some of our young people so desperately need.
It is my wish that the principle of Divali becomes more than an annual
concept but a cultural norm that forms the basis of our everyday decisions.
May we daily nurture that light within so that we can be more understanding
and show greater compassion for each other.
Dr the Honourable Nyan Gadsby-Dolly
Minister of Community Development, Culture and the Arts
I am delighted to learn that Indo-Caribbean Divali Publication Ltd is bringing out

their Annual Souvenir Magazine with the
theme Janeo on the auspicious occasion
of Divali- the Festival of Lights.
I take this opportunity to congratulate all
members of the Publication for dedicating
the time and efforts to this valuable publication to educate the public at large.
Ramayana and Mahabharata are defining elements of Indian civilization. The
festival of Divali, based on the epic of the
Ramayana, constitutes one of the most
important elements of civilization ethos of India. In brief, Divali symbolizes
triumph of good over evil and light over darkness.
This joyous festivity provides a unique opportunity for all of us for
introspection and self-improvement so that the evil force in the world could
be defeated. On this great occasion let us work for the enlightenment of
humanity as a whole so that social and religious conflicts that characterize
the world today could be minimized and even eliminated. This is an occasion to embrace one and all to spread the message of love, non-violence and
enlightenment across the globe.
I take this opportunity to extend greetings to you and all your readers on
this great Festival of Lights. I sincerely hope the coming year brings health,
happiness and prosperity to one and all.
Shubh Divali
Gauri Shankar Gupta
Divali Magazine 2015

Introduction
The janeo rite-of-passage ceremony is part of an ancient Indian

tradition which survives in Trinidad.
This student admission ceremony
represents the 10th of 16th samskaras
or rites of passage in the life of
a Hindu.The janeo ceremony is
significant because it emphasizes the
importance of teaching and learning
in ones life, particularly spiritual
education.
The ritual of the granting of the
sacred thread marks the coming of
age of a male child whois believed
to be sufficiently developed to enter
into thebrahmacharyaor student
stage of life. At this stage, he becomes twice-born. Traditionally,
he would leave his natal home for
his teachers ashram or gurukula
where he has to live without luxury
or sense-gratification to keep his
mind pure and focused. Under the
strict guidanceofa guru [teacher],
the young boybeginsto study the
Vedas andlearnsto recite the sacred
Gayatri Mantra. This initiation ceremony, which can last for three days,
is celebrated lavishlyin Trinidad.
10

Samskaras [The Rites of Passage] in Hinduism
The word samskara is derived

from samskaroti, meaning to
grow and prosper. Samskara is
equivalent to the English term rite
of passage. This phrase refers to
an event demarcating a phase in the
lifespan of an individual. These rites
of passage vary across cultures, locations and time.
Professor Shrikant Prasoon states:
Samskaras can be defined as the
process of increasing the potential
[of an individual] and refining his/
her steps towards inner and outer
progress. Each samskara leads one
12
to a better, healthier and sattvika

[righteous] way of life.
People observe these samskaras
to achieve all-rounded development which allows the possibility to
live a complete and contented life.
People believe that the performance
of the samskaras washes away sins
to reveal purity, piety and compassion. Samskaras contribute to build a
better society. In Hinduism, there are
16 Vedic samskaras, or rites of passage, the first of which begins before
conception and the last concludes
after death.

Shodasa Samskaras: The 16 rites of passage
samskara - This
01 Garbhadhan
samskara is conducted before
conception to ensure that children are born without physical

deformity and illness.
samskara - This sam02 Punswan

skara is conducted three months
after conception to guarantee
the well-being, mental growth
and safety of a child. The
expectant mother must lead a
pious life during pregnancy to
give birth to a well-behaved and
godly child.
14
samskara 03 Seemantonnayan
The highest chakra [energy
center] is activated for the allround development of a child

in the womb. This samskara is
conducted one month before
delivery to ensure a safe birth.
samskara - At the
04 Jatkarma
time of the childs birth, this
samskara is performed to ensure that all necessary precautions have been taken to liberate
the father from his debts to the
deities, sages, ancestors and
society. This rite of passage also
guarantees that the mother and
child are healthy.
samskara - This
05 Namkaran
naming ceremony is conducted
eleven days after the childs
birth to give him/her an individual identity.
samskara - This
06 Niskraman
ceremony occurs four months
after the childs birth. For the

first time, the child is presented
to the world and experiences the
wind and the sunshine.
samskara - 6
07 Annaprashana
months after birth, there is a
ceremonious feeding of cereal

to the child for the first time.

Shodasa Samskaras: The 16 Vedic rites of passage (Continued)
or Mundan
08 Chudakarma
samskara - This samskara is
usually performed three years

after birth by the childs father.
The childs hair is shaved for
purification and beautification.
neck to mark the beginning of

his formal studies and his readiness to gain new knowledge.
samskara - This
11 Vedarambh
samskara can be performed
together with the upanayan

samskara as it signifies the
childs initiation into the study
of the Vedas.
samskara - This
09 Karnavedha
ceremony involves the piercing
of the childs ears for beautification after the child has reached
three years of age.
10
Upanayan samskara - A sacred

thread is tied around the boys
samskara - This
12 Samavartan
is the Convocation or Baptism
into the Vedas after 16 years of

age. It is performed to officially
end the individuals period of

study. The boys head is shaved
once again but, this time it is
presided over by the teacher.
samskara - The marriage
13 Vivah
ceremony. This samskara marks
the beginning of a householders life and the various roles
and responsibilities one must
uphold.
14 Awasthyadhana/vivahagni
parigrah samskara - This
samskara includes the couples

encirclement of the sacred fire
during the marriage ceremony.
samskara 15 Tretagnisangrah
The fire element is worshipped,
signifying the start of domestic
life.
samskara - This
16 Antyeshti
ceremony marks the end of a
physical form of an individual.

For this samskara, the funeral
rites are conducted to aid the
departed soul on its journey to
God.
16

Maticoor night: The celebrations begin
In Trinidad, the first step of the

upanayan ceremony includes an
event that resembles the Friday night
celebrations of a Hindu wedding ceremony. The maticoor is usually held
on a Friday. This ceremony consists
of three major parts: digging of the
dirt, performing a pooja [ceremonial worship] at a bedi [altar], and
applying hardi [turmeric paste] on
the child who will be undertaking the
initiation.
18
The maticoor night is a lively

affair and is accompanied by tassadrumming, dancing and singing of
traditional classical songs. This ceremony has both a sacred and secular
atmosphere. It also has a profound
symbolic and religious meaning.
In the context of the upanayan
ceremony, the maticoor serves as a
preparatory rite to assist the child
in commencing the phase of formal
spiritual education.
In Hinduism, it is believed that

the three upper classes (particularly
Brahmins) have two births; the first
being the physical birth from a
mother and the second being the
intellectual and spiritual awakening
that is achieved through education.
This second birth is referred to
as dvija, and the ceremony to mark
this transition is called the upanayan
samskara.

Teekaying the Drum: Reverence to the Drum
Tassa-drumming is a welcome
addition to any Hindu ceremony as
it creates a fun and lively atmosphere. The tassa ensemble was first
invented in Trinidad and Tobago.
Tassa-drummers perform at concerts,
weddings, and political and cultural
events, as well as at the Hosay/Muharam commemorations in Cedros
and St. James. Tassa has replaced
the dholak drum at maticoor [Friday,
hardi night] ceremonies.
She also applies five tika [sacred

marks] of sindhoor [vermillion
powder] and water to the drum.
She then ouchays [encircles] the

drum using a lota [brass cup] of
water. As she completes each round,
she pours a few drops of the water
into a thaali [brass plate] held by
another woman. The drummer then
strikes the drum so that the items on
the drum tumble into the orhini [veil]
of the childs mother. The items are
Before the nights festivities begin, then replaced on the drumhead. This
offerings are made to the maandar
transfer of ritual objects is done three
[bass tassa drum]. This ritual sancti- times before the items are finally
fies the drum which is partly made
removed from the drumhead by the
from animal skin. During the matinaaw [pundits assistant]. The childs
coor night of the janeo ceremony, the mother then gives dachna [money]
childs mother performs the ritual.
to the drummer, who returns to his
She places five paan leaves, sopari
choir and signals for them to begin
nuts, one-cent coins, flowers, rice
playing.
and dhoob grass on the drumhead.
20

Maticoor: The digging of the dirt
Another aspect of the maticoor

[hardi night] begins just before
sunset on a Friday. Five elderly
women, including the mother of
the young boy, place a tray of ritual
items on the head of a young female
relative. The beautifully decorated
tray is covered with a yellow cotton
cloth as well as paan leaves, sindhoor powder, hardi [turmeric paste],
sopari nuts, coins, flowers, dhoob
grass, daal [yellow split peas], rice
and sweetmeat. The items are used
to worship Dharti Mata [Goddess
of the Earth] and Mother Durga
[Goddess of strength]. This ritual
guarantees the smooth transition the
events which climaxes in the main
upanayan ceremony.
Accompanied by tassa drummers,
the young girl leads a procession
which includes the five elderly
women, as well as other women and
girls. The group travels to an open,
22
grassy area near running water where

rich soil can be found. One of the
elderly women carries a new hoe to
dig dirt while another woman carries
a flambeau or lamp to guide the way
in the fast approaching darkness.
water on the dirt next to the tray and

leepays [smoothens] it into an even
surface. The ritual is performed on
this spot.
The boys mother washes her

hands and lays five paan leaves onto
Traditionally, men were not althe smoothened earth. Each leaf
lowed to participate in this ceremony receives items from the tray and a
as it was a private and intimate
piece of lit camphor. The boys ajee
gathering for women. Today, the
[paternal aunt] uses the hoe to dig
ceremony of the digging of dirt
some dirt near the tray. She drops a
is not solely a female affair. The
few lumps into the boys mothers
men follow the procession to offer
veil. The mother then places the
security to the women because it is
lumps in the tray to take home.
night. However, some men follow
the procession out of curiosity and to
show camaraderie.
When the procession reaches its
destination, the same five elderly
women remove the tray from the
girls head and place it on the
ground, next to the lamp or flambeau. The boys mother sprinkles

The application of Sindhoor [Vermillion powder]
At the end of the procession, the

students ajee [paternal aunt] applies sindhoor [red vermillion] to
the forehead of his mother who then
returns the gesture. After this act,
the mother puts sindhoor on the
forehead of all the married women in
the group. Unmarried women receive
kurma and other types of sweetmeat.
The women and girls then begin to
dance to the pulsating rhythm of the
tassa drums.
Sindhoor has decorative, therapeutic, symbolic and spiritual values.
This item is made of mercury, lime
and turmeric. Its application is believed to relieve stress, control blood
pressure and provide the wearer with
more energy. It is also believed that
a wife who wears sindhoor daily
prolongs the life of her husband.
After water and lumps of earth
have been collected from the site,
and the women have danced to their
hearts content, the tray is replaced
24
on the head of the young girl by

the same five elderly women. The
procession returns to the inductees
home or the temple where a pooja
[ceremonial worship] will be conducted. Upon arrival, the boys
mother takes a lota [brass jug] of
water to perform aarti [waving of
lights] on the girl with the tray.
The initiates mother and four
other women take turns in performing aarti five times. Each time that
they perform this act, they pour some
water into a thali [brass plate]. The
boys mother then ties a tiny lingam
[sacred stone] in the corner of her
veil and venerates the young girl five
times, each time touching the stone
to her heart. All five women then
reward the young girl with money as
compensation for her assistance in
the ceremony. This act is the last step
before the tray is finally removed
from the girls head.

Naugraha Pooja: The preparatory prayers begin
After the procession returns to the

inductees home, he makes his first
public appearance. The guests stand
to welcome him as he makes his
way towards the mandap [stage]. He
is accompanied by his mother who
extends her veil so that the edge of
it covers his head. This act symbolizes that the child is still under the
protection of his mother. The boy
carries raw rice and a dhori [ball
made of ground rice and sugar water]
in his hands. Invocation prayers are
offered before the pundit guides the
boy throughout a pooja [ceremonial
worship] offered to nine devtas and
devis [gods and goddesses].
elders. Meanwhile, the naaw [pundits assistant] ties strips of yellow
Naugraha pooja [ceremonial
cloth on various items around the
worship] is performed to seek bless- altar: the peerha [low stool], sil and
ings from God for the child and his
lorha, okhri and musar [tools used to
family in their preparations for the
grind seasonings], haris, and kalsa
upcoming janeo ceremony. During
[cup made of clay].
this pooja, the water and lumps of
earth that were collected during the
The haris has seven indentamaticoor, are buried in a hole in the
tions, symbolic of the seven heavbedi [altar]. A haris [stake] and a
enly worlds that one can attain only
young banana tree are planted on it.
through education and devotion. This
This ritual is performed to sanctify
item is a reminder to the student that
the mandap.
After conducting the havan [offerings to the sacred fire], the pundit
wraps a sopari nut, a one-cent coin
and grains of white rice into a strip
of yellow cloth, and attaches a small
penknife to it. These items are tied
around the wrist of the young initiate while mantras are recited. The
wristband becomes a kangan [sacred
bracelet] which protects the boy
from evil forces or bad luck.
The kangan should not be removed until the janeo ceremony is
fully completed. It should only be
removed upon completion of the
entire ceremony when mantras will
be recited. After the child receives
the kangan, he performs aarti to
the bedi, the pundit, his parents and
26
he must aim to achieve and transcend

these seven heavens to acquire oneness with the Supreme Being. The
ultimate goal of every human being
is to gain salvation at the feet of the
Lord.
Before the pundit formally closes
the evenings pooja with mantras,
he applies tikka [sacred mark] which
is made of hardi [turmeric], to the
boys forehead. The tikka is meant to
help open his third eye.
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The Hardi [Turmeric paste] Ceremony
Hardi [turmeric] is renowned for

its medicinal purposes as well as the
benefits it provides for the skin as
it promotes a fair complexion and
healthy glow. The application of
hardi is essential in both the janeo
ceremony as well as the Hindu wedding ceremony because it is symbolic of purification and beautification.
The bride and groom are annointed
with hardi during the wedding
ceremony. Hardi is applied to the
young student in the janeo ceremony
to make him more handsome before
he presents himself to his teacher
and God.
In Trinidad, the hardi ritual
involves the assistance of five pure
or pre-pubescent girls. During the
janeo ceremony, the boys mother is
the first to apply hardi to his face.
Before applying it, she anoints his
head with coconut oil to prepare his
scalp for the eventual shaving of his
hair. The remainder of the hardi is
then mixed with the remainder of the
coconut oil and smeared on the boys
body and face by the young girls.
After being annointed with the

hardi, the initiate again holds the raw
rice and the dhori. Each of the five
girls takes some dhoob grass in one
hand and chumay [touch] his palms,
feet, knees, shoulders and head. This
act is done five times. Usually, the
ritual is enjoyed by everyone except
perhaps the boy. He is not allowed to
have a full bath until the day of the
janeo ceremony so that the beneficial
28
properties of the hardi can enhance

his skin tone overnight.
Once all of the girls have chumayed the boy with the strands of
grass, his mother indicates that he
should stand. She once again holds
her veil over his head and leads him
out of the mandap [stage] and into
the house. The congregation stands
as they exit.

The Piercing of the Ears
The karnavedha samskara or

the piercing of the ears is the ninth
samskara in the Vedic rites of passage that should be observed in the
life of a Hindu. The appropriate time
that this ceremony is to be performed
varies across the Hindu diaspora.
Some pundits believe that it should
be done in early childhood while others believe that it can be done at any
time before marriage.
would whisper a different mantra

into each of the childs ears. A skilled
jeweler would perform the ear piercing. Before the pundit pierces the
young childs ears, he would first
bless his tools and the earrings. He
would also purify them by reciting
mantras and sprinkling holy water
over them.
It is believed that the left ear of

girls should be pierced first, while
Traditionally, in India, this samthe right ear of boys should be
skara was conducted after the childs pierced first. In Trinidad and other
third year when the mother would
countries, a childs ears are usuhold the child on her lap and pacifies ally pierced between six to twelve
him with toys and sweets. The father months so that the pain would be
30
forgotten by the time the child gets

older. However, today it is more
common for the ears of young girls
to be pierced instead of those of
boys.
The piercing of both ears is done
not only for aesthetic purposes but
also to open the inner ears. Opening them is believed to make one
more receptive to receive mantras and teachings from the guru
[teacher]. Therefore, piercing is
appropriately done at the time of the
upanayan samskara.

Preparation for the actual Janeo Ceremony
In Trinidad, the janeo ceremony

usually lasts for three days, beginning on a Friday evening with a
maticoor and ending on a Sunday
afternoon with the upanayan samskara. Usually on the eve of the
janeo ceremony (Saturday), coconut
oil is applied to the boys head to
soften his scalp for shaving.
listen to religious chants or readings

from the holy Ramayan. Stories
are told with emphasis on living a
celibate life and dedicating oneself to
the study of the sacred texts.
others choose not to have a celebratory event. Traditionally, before the

upanayan samskara, the child is
expected to spend the night in silence
so that his mind and body would
become calm and better prepared for
Some families prefer to have lively the ceremony the following day.
entertainment for their guests, while
Hardi [turmeric] is again pasted

on the boys skin three times during
the day. The same five girls, who
anointed hardi to his skin during
the maticoor, return to his home to
repeat the ritual in the early morning,
at midday and at sun down. The initiate is still not allowed to bathe as the
turmeric must properly soak into his
skin overnight for maximum effect.
Sometimes, the inductees family
may host an event in which guests
32

Breakfast with childhood friends
On the day of the actual janeo

ceremony, the inductees family
awakens before sunrise to begin the
preparations. At dawn, the pundits,
family members and other guests arrive to witness the preparation of the
initiate for this life-changing event.
The first step on the actual day
commemorates the last childish
activity that the boy will do: sharing
a meal with his young male companions. This activity teaches the child
that when a student has dedicated
himself to their studies, he should
abandon childish thoughts and
actions and should adopt a serious
attitude instead.
Similar to the Sunday morning
Hindu wedding preparations, breakfast is usually a sweet meal which
the young boy shares with five young
Brahmin boys. The boy and his companions sit near the mandap [stage].
Banana leaves are used as plates. The
initiates mother serves them kheer
[sweet rice] and a drink.
The food must be blessed before
the boys begin to eat. In most cases,
the inductees mother feeds him the
first mouthful of kheer. In Trinidad,
some families offer money to all the
boys after they eat or present them
with gifts. There is added excitement
when the boys are paid twice for
eating two servings.
34
After breakfast, the initiate leaves

the mandap to enter the house
or change room where his father
helps him to put on a yellow cotton
dhoti [loincloth]. After changing, the
inductee participates in a simple bedi
pooja [ceremonial worship] in reverence to nine gods and goddesses,
similar to the Naugraha pooja. At the
end of this pooja, the pundit blesses
various materials that are important
for the next step of the ceremony.

The Mundan Samskara: ... the shaving of the head

places kush grass on the boys hair
in various locations and trims it with
a pair of scissors. Next, the father
empties a kalsa [clay pot] of water
on the boys head and the naaw
[pundits assistant] or barber lathers
the boys head with soap.
Before the barber begins to shave
the inductees head, the mother
positions herself behind him with her
veil opened to collect the shaven hair
as it falls. The boys hair is shaved
off, leaving only a tuft of hair at the
crown of his head called a shikh,
known in Trinidad as a churki.
Once the shaving is complete, the

mother transfers the hair from her
veil into a thali [brass plate] containing dough similar to that used to
After eating breakfast with his
make roti [Indian flatbread]. She also
friends and completing the pooja
[ceremonial worship], the initiate, his adds a few strands of kush grass and
kneads these items into the dough.
family and the pundits go outdoors
She then places this dough at the botto conduct another samskara, the
mundan samskara. The chudakarana tom of a banana tree and pours a lota
[brass jug] of milk over it. Hindus
samskara or mundan samskara, is
believe that placing trimmed hair at
the 8th of the 16 Vedic rites of passage in the life of a Hindu. It entails the base of a banana tree assures a
fast regrowth of hair. Meanwhile,
the cutting of a childs hair.
the boys shaven head is rinsed with
soap and water. He is now prepared
Most Hindus in Trinidad conduct
for the ceremonial bath.
this samskara during the first few
years of a childs life. Traditionally,
it is believed that the hair with which
a baby is born is impure or linked
with undesirable traits from ones
past life. However, the shaving of
the head is a regular practice of the
Brahmin, Kshatriya and Vaishya
castes. Tonsure symbolizes the
removal of animal qualities from
his life. The tonsure reinforces that
the boy is considered to be dweja or
twice born and therefore, superior
to other human beings.
The young initiate stands facing
the direction of the rising sun and
touches his ears while the pundit recites mantras. The boys father then
36

The Churki [tuft of hair]
According to Rishi Sushrut, the

foremost surgeon of Ayurveda, there
is a sensitive spot on the human
head called the adhipati marma. He
explains that this point, in which the
7th chakra [energy centre] resides,
governs the mind and connects to
universal energy. It also regulates the
nervous system and represents the
centre of wisdom.
The shikh [small knotted tuft
of hair] is left to protect the most
vulnerable part of the head, and
boosts and conserves the energy of
the 7th chakra. It is also believed
that the churki helps one to control
his desires, to think noble thoughts
and to attain self-discipline. For the
upanayan samskara, the shaving of
the inductees head symbolizes his
dedication and commitment to the
renunciation of material pleasures.
The shaving of his head also signifies his surrender of his ego and his
desire to be handsome.
Many Hindus believe that upon
death, Lord Krishna removes ones
soul or divine light through different
parts of the body. However, a soul
taken from this point of the head is
liberated to the highest plains of the
spirit world.
While the shikh or churki is a
prominent feature of Brahmins in
Sanatan Dharma, it is also worn by
Vaishnav sadhus [sages] and men
who perform pooja [ceremonial
worship]. In Trinidad, it is common
to see men with shaven heads and
churkis during the shaving ritual of
a Hindu funeral ceremony which
is performed on the 11th day after
death.
38

The Ceremonial Bath
For this bath, a mixture of cows

milk, dahee [natural yogurt] and
warm water is used. The cow is
revered in Hinduism because it is
associated with Lord Krishna. The
milk that it produces nourishes a
calf, just as it nurtures a baby. Cows
milk is considered to be one of the
purest liquids and it is beloved by the
gods and goddesses. It is believed
that a bath with cows milk prepares
the initiate for a life of purity and
devotion.
40
The father is first to bathe his son

by pouring one lota [brass jug] filled
with the mixture of cows milk,
dahee and warm water over his
head. After the father has performed
the first step, five men who have
previously been invested with the
sacred thread, also pour a lota of
the mixture over the inductees head
while mantras are recited. These are

the final steps of beautification and
purification before the initiate begins
his transition into a batuk [student].
He can now proceed to the bathroom
for privacy as he bathes himself and
gets dressed for the beginning of the
actual janeo ceremony.
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Guru Diksha: the teacher accepts the student
At this stage, the boy is dressed in

a yellow cotton dhoti [loincloth] and
is ready to begin the actual ceremony. His mother once again covers
him with her veil and brings him
to the mandap [stage]. To officially
begin the ceremony, his parents must
state their sankalp [intent] to allow
their child to enter the student stage
of life and begin his studies under
the guidance of the guru diksha [appointed priest]. In the same way that
they register their child in a school,
the parents must also give their
permission for their child to undertake the upanayan samskara [sacred
thread ceremony], the Vedaramb
samskara [study of the Vedas] and
the Gayatri Upadesh [initiation into
the sacred Gayatri].
When the inductee arrives at the

mandap, his parents place his hands
into those of the pundit who is to be
entrusted with the responsibility of
a teacher. Then, the initiate and the
pundit briefly converse and the boy
asks his spiritual instructor to take
him under his wings and be his guru
[teacher]. The pundit then obliges
and the boy prostrates at his feet, applies tilak [sacred mark] to his forehead, adorns his chest with a mala
[necklace of flowers], performs aarti
[waving of lights] to him and again
touches his feet to seek blessings
from his future teacher. In Hinduism,
a teacher is the doorway to God and
he must, therefore, be revered and
treated like God.
The pundits and the boys heads

are then covered with a cloth while
a sacred mantra is whispered into
the ear of the boy. This part of the
ceremony is quite intimate as the
mantra is only known to the student
and the guru. This mantra is special
because it kindles a light in the heart
of the disciple once the mantra is
repeated continuously. The energy
which flows in the form of the guru
mantra helps tremendously to control
the mind to achieve a pure state of
consciousness. The conclusion of
this part of the sacrament officially
signifies that the pundit is now the
boys guru and the boy is his batuk
[disciple].
42

The gift of simple garb

still retain his humility and approachability. A student must always
remember his debt to society and
use the new knowledge gained from
his studies for the improvement and
sustenance of his family, community
and religion.
The guru touches the clothes and
blesses it through the recitation of
mantras. The initiate is then given a
mekhala [belt or waist cord] made
of deerskin and kush grass which
symbolizes that he is now encircled/
protected by the Vedas.
The word brahmacharya refers to

the student stage of life. This stage
focuses on the importance of education as well as celibacy. Education
entails concentration and sacrifice,
and therefore, a students mind
and body must be prepared for the
process. During this stage of life,
all students should surrender their
attachments to physical and material
pleasures to achieve ultimate success
in their studies.
simple, unstitched clothes by his

guru. This outfit may include a
dhoti [cloth wrapped as a trouser],
a yellow cotton scarf, a head tie or
hat, and a sack or bag, also made
of yellow cotton. The colour of the
clothing resembles that of saffron
which is traditionally associated
with sannyasa or renunciation. The
clothes are made of breathable fabric
to facilitate the students comfort
during his period of study.
This renunciation is symbolized

by the shaving of the head in the
mundan ceremony. The initiate in
the janeo ceremony is gifted with
This practice of wearing simple

clothing also serves as a reminder
that although one can become
learned through education; one must
44
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Ashtow Bhaandani: The gift of eight kalsas
The kalash or kalsa is a traditional Indian utensil used as a pot

or pitcher. It can be made of metal
or clay and is decorated in different
colours and with various designs. In
Trinidad, it is a popular ritual object
in pooja [ceremonial worship], weddings and in temples as decorations
or religious paraphernalia. For the
upanayan samskara, eight kalsas
filled with rice grains and dakshina [money], yagyopaveet [sacred
threads] and fruits, are given to holy
men for blessings.
The parents of the batuk offer the

eight kalsas to be blessed by the
pundit. The items are then distributed
to eight Brahmin pundits who have
already undertaken the upanayan
samskara. Each of the eight kalsas
represents the different forms of
Saraswati, the Hindu Goddess of
Wisdom and Education.
While offering and distributing
the kalsas, the inductees parents
ask each of the eight forms of the
Goddess Saraswati to bless their
46
child with different boons: riches,

intelligence, worldly passions, rich
vocabulary, charm, contentment,
radiance and patience. This ritual
ensures that the young batuk is saved
from the eight different diversions of
the mind.
Through this ritual, the inductee
gains blessings from the Goddess
in her various forms as well as from
the Brahmin pundits who receive the
offerings.
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The Granting of the Sacred Thread: Yagnopavit
Pundits believe that the length of

the sacred thread should be 96 times
the breadth of the four fingers of a
man. Each finger represents one of
the four states that a human soul
experiences - consciousness, dreams,
dreamlessness and absolute nirvana
[physical liberation].
Each cord reminds the wearer that in

spite of environmental circumstances, the sacred thread must always
be worn. If one material is unavailable, another should be substituted.
The initiate must remember that the
sacredness of the janeo must never
be violated, in the same way that a
student must ensure that no instituThe batuk [student] is soon granted tional rules are ever violated.
three types of janeo, each made of a
different material. One cord is made
Each cord consists of three strings
of karpas or cotton, the other is the
of thread held together by one knot
cord made of munj or kush grass, and which represents the Holy Trinity of
the third is made of ajin or deerskin. the gods Brahma, Vishnu and Shiva
48
(Brahma granthi) and three additional knots overlapping on each cord.

Each chord signifies the three Gunas
(Sattva, Rajas and Tamas), out of
which the entire universe is said to
have evolved. The three cords must
remind the wearer of his threefold
debt to the gods, his ancestors and
holy men. It must also remind him to
control his mind, words and deeds,
and finally, it must remind him to
study at least three Vedas: Rig, Sam
and Yajur.
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The Granting of the Sacred Thread: Yagnopavit (continued)
The cotton thread must first be

sanctified by the guru. He purifies
it by sprinkling holy water over it
and threading it on his thumbs while
reciting special mantras. He then
places the thread on a thaali [brass
plate] at the altar. The nine principal
devtas [gods] are invited to reside
in the nine knots of the janeo. The
thaali is lifted in the direction of the
sun for blessings. After this act, the
guru retrieves the thread and holds
it close to his heart while reciting
the Gayatri mantra ten times to
infuse his power and that of the gods
into the thread. The thread is then
returned to the thaali and is revered
by the batuk. Then, five Brahmins
who have already received the sacred
thread, assist the boys father and
guru in placing the sacred thread
over the right shoulder of the boy.
The Gayatri mantra is then taught

to the student. The mantra or chant is
broken up into three parts, and each
part is recited by the guru and then
repeated by the student. The student
may be asked to write the mantra
on a piece of paper so that he will
always remember it.
After completing this lesson, the
inductees father may gift him a symbol of the Gayatri mantra. In most
cases, the gift is a whiteboard or slate
annotated with the mantra in Sanskrit
which is attached to a string and then
tied across the boys shoulder.
50
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The firm staff, the seat of deerskin and wooden slippers
The father of the initiate places a

long wooden stick before the altar.
While the pundits recite mantras, the
inductee picks up the staff with his
right hand and holds it upright. In
older times, the staff was a personal
tool of protection as the student
would have to travel to forested areas
during his studies to search for food,
and often to fend off wild animals.
The staff also represents the pledge
that should be taken by all students:
to uphold the values and principles
of dharma [righteousness] and to remain as strong and stern as the staff,
and to protect the holy texts and
values of ones religion and beliefs.
Now that the batuk has pledged to
uphold dharma and wear the sacred
52
thread, a seat must be reserved for

him at all religious events. The father
gifts his son with a square deerskin
mat which symbolises purity.
The inductee also receives a pair of
wooden sandals shaped like human
feet with one knob between the first
and second toes. These slippers are
known as apaduka and are one of
the oldest types of footwear invented
in India. They are worn by sages,
hermits and holy men.
The batuks outfit is now complete. His garments show humility,
simplicity and his renunciation of
pleasures. He is now prepared for the
commencement of his studies.
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The Sacred Havan and Blessing of the Limbs
In Hinduism, fire is considered

sacred as it represents the sustenance of life through the cooking of
food. It also represents destruction.
Therefore, it is central to all Hindu
religious ceremonies.
The upanayan ceremony is now
almost complete. However, the boy
must first offer prayers to the God
of Fire [Agni Devta] by feeding the
havan [sacrificial fire]. The initiate
prays to Agni Devta to grant him
the gift of speech, strength and all
the attributes of a good student. He
offers small cakes of gobar [cow
54
dung] which is sacred for its antibacterial properties as well as its ability
to serve as fuel. Next, he soaks one
strand of kush grass in ghee [clarified
butter], circles the entire mandap
[stage] and then offers the grass into
the fire while mantras are recited.
This ritual is repeated three times.
Once the havan is finished, the
batuk [student] passes his hands
over the flames and over the various
limbs of his body: his head, mouth,
nose, eyes, ears and shoulders. This
gesture is indicative of the words:
Lord, you are the protector of
bodies, protect my body. You are the

giver of life, sustain my life. You are
the giver of vigour, impart vigour to
me. What is imperfect, Lord, in my
body, restore it to fullness.
This fire should be kept burning
for at least three days after the upanayan samskara has been completed
to ensure the maintenance of the high
level of good and protective energy
that it emits, and also to guarantee
that all of the materials offered to
the God of Fire are consumed by the
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Bhiksha: The collection of alms
Traditionally, the student would

stay with his guru at his ashram
[temple-school] to learn the Vedas as
well as basic life skills. During this
time, the student would be entrusted
with the responsibility of finding
pure, uncooked food for both himself
and his guru. However, in contemporary society, this tradition is only
maintained symbolically by the
student who makes one round among
the congregation to collect alms.
After walking around the altar
three times, the batuk [student] is
gifted a kamandal [brass pot] which
is tied to a piece of yellow cotton
cloth and fastened on his wrist. He
56
is either given a special seat before

the congregation or he walks around
to meet those present. Originally, the
upanayan samskara would signal
the departure of the initiate from his
parents home to live at an ashram
with his guru for years until his
education is complete. Therefore, he
must receive alms as all holy men do
before departing for his journey.
The mother plays an important role
in the giving of alms as she represents mamta [maternal attachment].
Therefore, she is the first person
to offer alms to her son. First, she
gives him a sip of water and a bite
of something sweet (fruit, Indian
sweets, etc.). Then she performs

his aarti [waving of lights] and
puts money into his lota [brass jug]
and fruits into his bag. The father
then feeds the inductee, performs
aarti and gives him alms. Finally, his
gesture is repeated by other family members and members of the
congregation.
After receiving his alms and
dachina [money], the batuk returns
to the mandap [stage] and surrenders
everything he has just been given
to his guru as he will soon be living
under the protection of the guru.
Indian
Caribbean
Folklore
Spirits
by Kumar Mahabir.
Illustrations by Aneesa Khan
This captivating book provides details of the presence of a brood of spirits believed to roam
the Caribbean since the abolition of slavery. For the first time in history, the existence of
these spirits is being revealed collectively to the general public, in this compilation. These
supernatural beings are (1) the raa-khas a deformed, demonic newborn child, (2) the
chu-rile a spirit of a deceased pregnant woman, (3) the saap-in a woman who transforms
into a snake, (4) Dee Baba a mythical protector of the house and land, and (5) the jinn,
Sheik Sadiq a spirit that can be captured in a bottle to grant wishes. Written for readers of
all ages, every page of the five stories is enhanced with beautiful coloured illustrations.
2010. 32 pp. 9 x 7 inches. Paperback.

ISBN 978-976-95049-5-0-2-0.
TT$45. or US$12.

Tel: (868) 674-6008. Tel/fax: (868) 675-7707,

The Study of the Vedas and departure for Kashi

initiate to embrace the householder
stage as a part of his life and to accept his duty to have children in the
future to repay his debts to society.
In the Trinidadian janeo ceremony,
the mamoo entices the boy with
materialism in the form of jewellery
or other gifts. Once the boy accepts
the gift from his mamoo, he returns
to the mandap where the pundits
and guru remove the boys sacred
threads, staff and waist cord and seat
made of deerskin, leaving only the
cotton janeo.
The Vedarambha samskara is

the twelfth of the 16 Vedic sacraments. It translates to the beginning
of the learning of the Vedas and
symbolizes the beginning of the
students education. Traditionally,
in the Guru Shishya Parampara, the
student would undertake the study
of the Vedas while living with the
teacher between a period of 10 and
12 years. Usually, both teacher and
student would depart for Kashi, also
known as Varanasi, which is the
spiritual capital of India. This place
is mentioned in the Mahabarata, the
Ramayan and other religious texts in
Hinduism, Buddhism and Jainism.
In ancient India, Varanasi was the
centre of education where the Vedas,
among other religious texts, were
taught to students.
To emulate the symbolic departure
for Kashi, the batuk [student] leaves
the mandap [stage], in some cases
exiting the mandir [temple] or the
courtyard of his home. The boys
mamoo [maternal uncle] follows him
and begs him to return home as his
family will not be able to bear his
absence. The mamoo persuades the
58
This gesture illustrates that the

young initiate asks the gurus
permission to renounce his saffron coloured, unstitched garb and
embrace a householders life, and to
eventually become a husband and
father. He, therefore, vows to fulfil
the debt owed to his forefathers and
to adopt a worldly life while keeping
the sacred thread and maintaining its
discipline and sanctity.
Caribbean
East
Indian
Recipes
Kumar Mahabir
This cookbook represents a comprehensive
collection of over 70 traditional vegetarian
recipes. They have been handed down by
indentured immigrants from India by
word-of-mouth and practical example for over
four generations. From delightful snacks to
dinner-party specials each recipe has been
kitchen-tested and, therefore, meets a high
standard of accuracy. Some of the dishes are
beautifully illustrated in
color to tempt your appetite.
1992. Reprinted 2001, New edition 2009. xx + 120 pp. 5 x 8 inches. Paperback.
ISBN 976-8012-75-7
TT$100. or US$25.

Tel: (868) 674-6008. Tel/fax: (868) 675-7707,

The student returns in Royal garb
Once the batuk [student] returns

and promises to study the religious
texts, his mother once again escorts
him from the mandap [stage]. However, he later returns to the mandap,
adorned in princely attire: a festive
turban and kurta [shirt] and bedecked in jewellery. The pundit then
leads him in conducting a special
pooja [ceremonial worship] to Lord
Vishnu, the Preserver and Protector.
Lord Vishnu is a Hindu God who
is regarded as the Supreme Being.
The saying: Yajnah Yvai Vishoh
means every sacrifice goes back to
him. Sacrifice, be it academic or
dharmic, is the basis of all blessings.
The inductee is being permitted to
worship the divine being of Lord
Vishnu because he has been given
Guru Diksha and he has fully accepted the sacred thread as a part of
his life.
The last step in the upanayan ceremony is a thanksgiving to the gods
and goddesses for the well-executed
ceremony and the previous days.
This is formally done through a final
aarti [waving of lights] and closing
prayers. The initiates family then
distributes seedha [gifts of grains]
to the pundits and holy men present
to obtain their blessings on the new
chapter in the childs life.
60
The Still Cry:
Personal Account
of the East Indians
in Trinidad & Tobago
during Indentureship
(1845-1917)
by Kumar Mahabir
Published by Calaloux Publications.
Distributed locally by Chakra
The reports of five surviving ex-indentured immigrant laborers are recorded verbatim to read
like an epic poem. A woman, a Madras emigrant, a Muslim, a Brahmin and a cocoa/rubber
estate worker narrate the conditions of life in village India when they left, the trauma of
crossing the Kala Pani (Black Water), and the experience of adjusting to a new life among
strangers under a driver and overseer on the plantation ranges in the New World.
1985. 191 pp Paperback.

ISBN 0-91166-03-5
TT$100. or US$23.

Tel: (868) 674-6008. Tel/fax: (868) 675-7707,

Indian Janeo ceremony vs Trinidadian Janeo ceremony.
In India, the ceremony can be conducted for a child as young as five

years old. However, both Indians and
Trinidadians maintain that it must be
performed before the vivah samskara
[marriage] of a man.
One difference between the
ceremony in India and the one in
Trinidad is that fathers conduct the
ceremony for their sons. However
in Trinidad, both parents participate.
Another difference is that in India,
the ceremony usually lasts for five
days, while in Trinidad the ceremony
lasts up to three days. The first
days celebration, called pendugal is
observed solely by women who pay
62
homage to previous generations of

women to obtain their blessings. On
the second day, pooja [ceremonial
worship] is performed for the family
or village deity to ensure that nothing
goes amiss in the preparations for the
upanayan samskara.
In India, prayers are offered to
Varun, the Water God, on the third
day of the janeo ceremony. River
water is collected to later bathe the
child on the day of the ceremony.
Seedlings are placed inside clay pots
and offered to various gods and goddesses who are guardians of the four
cardinal points of Mother Earth.
Sat Maharaj
Hindu Civil
Rights Leader
of Trinidad
& Tobago
an authorised biography
by Dr. Kumar Mahabir
Satnarayan (Sat) Maharaj is a
religious and cultural leader
in Trinidad and Tobago. He is
the Secretary General of the
Sanatan Dharma Maha
Sabha, the major Hindu
organisation in the multi-ethnic
society. As much as he is criticised, Sat is also
hailed as a champion of Hindus and Indians
in the country, and is also described as the
most inuential and longest-serving Hindu
spokesman outside of India.
He struggled tirelessly to change the symbol
of the nations highest award from the Trinity
Cross to the Order of the Republic of
Trinidad and Tobago. In the High Court, the
Court of Appeal and the Privy Council, Sat
fought against discrimination when the Maha
Sabha was denied a radio broadcast licence
by the then Government. He has contributed
signicantly to national development in the
elds of religion, education and culture.
Available at major bookstores, and at Maha Sabha
schools and temples in Trinidad, and at Radio
Jaagriti, Corner Pasea Main Road Ext. and
Churchill Roosevelt Highway, Tunapuna.
I ... wish to congratulate Sat Maharaj for the

herculean efforts he has made to improve the
educational standards of his people, and his
determination to ensure that his people receive their
rightful share of the national pie. When the history of
the second half of the twentieth century is written, I
am certain he will take his place as one of the more
outstanding Trinbagonians of the era.
Dr. Selwyn R. Cudjoe, Professor of Africana Studies at
Wellesley College, Massachusetts, USA
TT$100. Paperback.
2014. xii + 250 pages.
8 x 5 inches Paperback
ISBN 978-976-8249-70-8
The author, Dr. Kumar Mahabir, is an Assistant
Professor in the Centre for Education Programmes
at the University of Trinidad and Tobago (UTT).
Order copies by contacting: 645-2745, 498-8657, 663-2250, 663-8743, 756-4961, 674-6008,

vkmaharaj@live.com, dmahabir@gmail.com

Paying Obeisance to All
The batuk [student] now gazes

at the sun to pay respect to the
invigorating forces of its light.
He cups water in his hands while
saluting the Sun God and then
sprinkles the water three times
upwards over the bedi [altar]. He
then clasps his hands and prays
wholeheartedly while mantras are
recited. After praying to the sun,
the batuk approaches his guru to
pay obeisance to him before they
briefly converse. The guru places
his hand on the students chest,
just over his heart and asks his
name. The batuk replies. The guru
then asks whose student he is, and
64
It is said that with the blessings

the boy replies, Yours. The guru
then says to the student, Into my of ones parents, gurus, holy
men and elders, nothing is
heart, I will take thy heart.
impossible. Therefore, paying
obeisance to everyone teaches
The inductee bows toward the
that one, especially a student,
north, west, east and south, as
must always remain humble and
well as upwards and downwards
to ask for blessings from all gods, obedient to earn the blessings of
pundits present as well as invited authority figures. Additionally,
the stone shows that firmness,
guests. After returning to his
seat, he is asked to mount a stone determination and strength of
character are essential qualities to
with the words Tread on the
stone, like a stone be firm. Tread achieving success as a student.
the foes down, turn away the
enemies. This ritual illustrates
the students intended loyalty in
the pursuit of his studies.

Divali 2015

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bbean Divali Publication Ltd. 2015 Indo-Caribbean Divali Publication Ltd. 2015 Indo-Caribbean Divali Publication Ltd.

Theme - Janeo: The Hindu student admission ceremony

2015 Trinidad and Tobago Volume 16,Number 2

Divali Souvenir Magazine 2015

The word samskara

In Trinidad, the first

Indo-Caribbean Divali Publication Ltd.

After the procession

Divali Souvenir Magazine 2015.

At this stage, the boy

Tel: (868) 674-6008 Tel/fax: (868) 675-7707

Copyright IDP 2015. Copyright: All rights reserved. The

Divali Festival in Trinidad and Tobago

Indo-Caribbean Divali Publication Ltd. (IDP)

Janeo: The Hindu student admission ceremony

This ceremony is one of the lesser-known expressions of Hinduism in

The theme of this years edition of

done so that the boys hearing will

the wearer of his debts to the gods,

On the eve of the actual janeo

To conclude the upanayan

On the actual day (Sunday), the

Traditionally, the batuk stays with

HONOURABLE MINISTER OF COMMUNITY

I am delighted to learn that Indo-Caribbean Divali Publication Ltd is bringing out

Gauri Shankar Gupta

Divali Magazine 2015

The janeo rite-of-passage ceremony is part of an ancient Indian

Janeo: The Hindu student admission ceremony

Divali Magazine 2015

Samskaras [The Rites of Passage] in Hinduism

The word samskara is derived

to a better, healthier and sattvika

Janeo: The Hindu student admission ceremony

Divali Magazine 2015

Shodasa Samskaras: The 16 rites of passage

conception to ensure that children are born without physical

samskara - This sam02 Punswan

center] is activated for the allround development of a child

Janeo: The Hindu student admission ceremony

after the childs birth. For the

ceremonious feeding of cereal

Divali Magazine 2015

Shodasa Samskaras: The 16 Vedic rites of passage (Continued)

usually performed three years

neck to mark the beginning of

together with the upanayan

Upanayan samskara - A sacred

into the Vedas after 16 years of

end the individuals period of

samskara includes the couples

physical form of an individual.

Janeo: The Hindu student admission ceremony

Divali Magazine 2015

Maticoor night: The celebrations begin

In Trinidad, the first step of the

The maticoor night is a lively

Janeo: The Hindu student admission ceremony

In Hinduism, it is believed that

Divali Magazine 2015

Teekaying the Drum: Reverence to the Drum

She also applies five tika [sacred

She then ouchays [encircles] the

Janeo: The Hindu student admission ceremony