Pumsavana Simantonayana

Pumsavana Simantonayana is a combination of the two rites of Pumsavana and Srimatham (also spelled Srimantha and Simantonnayana (Sanskrit: सीमन्तोन्नयन, Sīmantonnayana) that is observed in modern times.

Both form a part of the prenatal rituals, part of Saṃskāra in the Hindu tradition that is celebrated in India by the pregnant mother and father of the child, during the seventh or eighth month of pregnancy.[1][2][3]


The four prenatal rites which are part of the 16 samskaras (personal sacraments followed by Hindus and which are based on Grhya Sutras) performed on a single day, in the modern times, starting from morning till evening, are the following.[1]


Main article: Simantonnayana

Srimantham is a family and a community festival with prayers seeking safe birth of the child. This is the third of 16 samskaras.[1][4]

There is difference of opinion on the months when it should be performed. The authorities are not unanimous whether this saṃskāra should be performed at each pregnancy or it should be performed only during the first conception. According to Ashvalayana, Baudhayana, Apastamba, Paraskara, Harita and Devala it should be performed only once. But other authorities think that it should performed during every pregnancy.[4]


Main article: Pumsavana
Different varieties of sweets served on a Pumsavana function.

Pumsavana (Sanskrit: पुंसवन, Puṁsavana) is also a vedic prescribed rite that is performed to beget a son. This is performed during the second, third or fourth month of pregnancy.[5]

In some regions, this rite is combined with Srimantham and the two together is called the Pumsavana Srimantham. It includes a luncheon feast.[1][2]


This is usually performed in the evening after the Srimantham or Pumsavana Srimantham is performed. Valakappu ( 'valai' in Tamil means "bangle" or "bracelet" and 'kappu' means to "adorn"). On this occasion, which is the prerogative of the women folk of the family to perform, the pregnant mother would be dressed in a fine silk saree, and women of all ages slip bangles and bracelets on her arm. The reasoning for this is that the bangles would act as "protective amulet against evil eye and evil spirits". This is a ritual which the Indian immigrant families in the United States also observe along with Srimantham and pooshuttal. It is similar to the baby shower ritual observed in other parts of the world.[1][2]


Another related rite that used to be observed in the earlier days, as a separate ritual, but is now combined with Srimantham, in South India is called the poochuttal meaning "adorning the head of the expectant mother with flowers". After observing this ritual, in the olden days, the expectant mother used to go to her parental house for delivery. In the traditional practice, the parents of the expectant mother offer gifts of new clothes, sweets, betel leaves and nuts and coconuts to their daughter and son-in-law.[3]

Food feast

Food prepared on this occasion is special and consist of rice, sambhar, rasam, chutney, two or three types of vegetable dishes, payasam, laddo, curd and pappad and many more items.[3]

See also


  1. 1 2 3 4 5 Helaine Selin, ed. (1 August 2009). Childbirth Across Cultures: Ideas and Practices of Pregnancy, Childbirth and the Postpartum. Springer. p. 100. ISBN 978-90-481-2598-2. Retrieved 11 January 2011.
  2. 1 2 3 Rosemary Skinner Keller; Rosemary Radford Ruether; Marie Cantlon (2006). Encyclopedia of women and religion in North America. Indiana University Press. p. 661. ISBN 978-0-253-34687-2. Retrieved 11 January 2011.
  3. 1 2 3 Subodh Kapoor (2002). Indian Encyclopaedia. Cosmo Publications. pp. 256–. ISBN 978-81-7755-257-7. Retrieved 11 January 2011.
  4. 1 2 Pandey, Rajbali (1969, reprint 2002). Hindu Saṁskāras: Socio-Religious Study of the Hindu Sacraments, Delhi: Motilal Banarsidass, ISBN 81-208-0434-1, pp. 64–9
  5. Pandey, R.B. (1962, reprint 2003). "The Hindu Sacraments (Saṁskāra) in S. Radhakrishnan (ed.) The Cultural Heritage of India, Vol.II, Kolkata:The Ramakrishna Mission Institute of Culture, ISBN 81-85843-03-1, p. 392
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