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Samskaras (Samskrit : संस्काराः) are the rites prescribed by the vaidika and dharmika texts either for purification (removal of a papa) or generating or infusing some qualities by which a person becomes eligible to perform some more rites. In other words Samskaras are for cleansing the mind and body and leading consequently to a healthy, happy and peaceful life in this world and Moksha after death. Of the worldly beings, man is the only creature, who has the ability to do good and bad karma (papa and punya karmas) with the direction of Viveka-Buddhi.  

Samskaras (Samskrit : संस्काराः) are the rites prescribed by the vaidika and dharmika texts either for purification (removal of a papa) or generating or infusing some qualities by which a person becomes eligible to perform some more rites. In other words Samskaras are for cleansing the mind and body and leading consequently to a healthy, happy and peaceful life in this world and Moksha after death. Of the worldly beings, man is the only creature, who has the ability to do good and bad karma (papa and punya karmas) with the direction of Viveka-Buddhi.  

== व्युतपत्तिः ॥ Etymology and Definition ==

== व्युतपत्तिः ॥ Etymology and Definition ==

The term Samskara is pregnant with meaning and hence untranslatable. Samskara in the present article refers to any rite prescribed by scriptures either for purification (removal of papa) or generating, infusing some qualities by which a person becomes eligible or qualified to perform some rites. Viramitrodayam defines a Samskara thus:<blockquote>आत्मशरीरान्यतरनिष्ठः अतिशयविशेषः संस्कारः। ātmaśarīrānyataraniṣṭhaḥ atiśayaviśeṣaḥ saṃskāraḥ ।</blockquote>A special virtue or quality that is connected with mind or body is called Samskara (the rite for such a virtue or quality is also called Samskara). Samskaras refine, condition and purify the psychosomatic processes.<ref name=":1" />   

The term Samskara is pregnant with meaning and hence untranslatable. Samskara in the present article refers to any rite prescribed by scriptures either for purification (removal of papa) or generating, infusing some qualities by which a person becomes eligible or qualified to perform some rites. Viramitrodayam defines a Samskara thus:<blockquote>आत्मशरीरान्यतरनिष्ठः विहित क्रिया जन्य: अतिशयविशेषः संस्कारः।। (Viramitrodaya, Vol. 1, Page 132)</blockquote>Rites and observances aiming at producing a peculiar (an indefinable kind of merit) virtue or quality that is connected with mind or body is called Samskara (the rite for such a virtue or quality is also called Samskara). Samskaras refine, condition and purify the psychosomatic processes.<ref name=":1" />   

The term Samskara is defined in various ways according to the context in which it is used based on the subject matter. Basically a Samskara is a मानसकर्म्म इति मेदिनी ॥ an activity pertaining to the manas (mind) according to Medini.<ref name=":2">Shabdakalpadhruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B8 See संस्कारः])</ref>   

The term Samskara is defined in various ways according to the context in which it is used based on the subject matter. Basically a Samskara is a मानसकर्म्म इति मेदिनी ॥ an activity pertaining to the manas (mind) according to Medini.<ref name=":2">Shabdakalpadhruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B8 See संस्कारः])</ref>   

* Mimamsakas speak of samskaras as Dravya-dharma: प्रोक्षणादिजन्य-संस्कारो यज्ञांगपुरोडाशेष्विति द्रव्यधर्मः। Panch-bhusamskaras and the Paaka samskaras by which they mean sweeping, sprinkling and purifying the yajnashala, and boiling or preparing purodasa and other cooked items for the yajna.<ref name=":1">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 25-38)</ref><ref>Shukla, Sacchidanand (2008) ''Hindu Dharm ke Solah Sanskar''. Delhi: Prabhat Prakashan (Chapter 1)</ref>

* Mimamsakas speak of samskaras as Dravya-dharma: प्रोक्षणादिजन्य-संस्कारो यज्ञांगपुरोडाशेष्विति द्रव्यधर्मः। Panch-bhusamskaras and the Paaka samskaras by which they mean sweeping, sprinkling and purifying the yajnashala, and boiling or preparing purodasa and other cooked items for the yajna.<ref name=":1">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 25-38)</ref><ref name=":3">Shukla, Sacchidanand (2008) ''Hindu Dharm ke Solah Sanskar''. Delhi: Prabhat Prakashan.</ref>

* Naiyyayikas speak of samskaras न्यायमते गुणविशेषः ।<ref name=":2" /> as a quality; in the sense of self-productive quality or faculty of impression on the manas recognised by the Vaiseshika darsana as one of the 24 gunas.

* Naiyyayikas speak of samskaras न्यायमते गुणविशेषः ।<ref name=":2" /> as a quality; in the sense of self-productive quality or faculty of impression on the manas recognised by the Vaiseshika darsana as one of the 24 gunas.

* Sahityakaras use the term in a wide sense - in the sense of education, cultivation, training  

* Sahityakaras use the term in a wide sense -<ref name=":3" />

** in the sense of education, cultivation, training, refinement

Grhyasutras classify the entire domestic rituals under the names of different classes of yajnas. The bodily samskaras are included in the list of the '''[[Pakayajnas (पाकयज्ञाः)|Pakayajnas]]''', for example, Paraskara Grhyasutra divides the Pakayajnas into four classes, the huta (हुतः), the ahuta (अहुतः), the prahuta (प्रहुतः) and praashita (प्राशित).<ref name=":1" /> <blockquote>चत्वारः पाकयज्ञा हुतोऽहुतः प्रहुतः प्राशित इति १ catvāraḥ pākayajñā huto'hutaḥ prahutaḥ prāśita iti 1  पञ्चसु बहिःशालायां विवाहे चूडाकरण उपनयने केशान्ते सीमन्तोन्नयन इति २ (Para. Grhy. Sutr. 1.4.1-2) </blockquote>Where the offerings are offered into the fire it is called '''Huta class of pakayajna'''. This class includes the Samskaras from [[Vivaha (विवाहः)|Vivaha]] to the [[Simantam (सीमन्तः)|Simantonnayana]] (hair-parting). Where after making the offerings to the fire, gifts are given to the Brahmans and others it is called '''Prahuta class of pakayajna'''. This group contains the Samskaras from the Jatakarma (birth ceremonies) to the Chaula-karma (tonsure). The yajnas where after making offerings to the fire and giving gifts to the Brahmans, one receives presents from others are classified under '''Ahuta class of pakayajna'''. The Upanayana and Samavartana samskaras are included in this list.<ref name=":1" /> Thus here what are later on, called the Samskaras, are treated as Pakayajnas.   

 

Cleansing or purification is the ulterior goal of Samskaras. The activities (rituals, rites, siddhantas) which ultimately lead to the Atmashuddhi of a person by purification of sharira or body (includes the pancha-karmendriyas and pancha-jna-indriyas) and manas or antahkarana (chittashuddhi) are called Samskaras.<ref>''Sanskar Tattva'' by Shri. Shashinath Jha in Sanskar Ank of Kalyan Series. Gorakhpur: Gita Press (Pages 176-</ref>Grhyasutras classify the entire domestic rituals under the names of different classes of yajnas. The bodily samskaras are included in the list of the '''[[Pakayajnas (पाकयज्ञाः)|Pakayajnas]]''', for example, Paraskara Grhyasutra divides the Pakayajnas into four classes, the huta (हुतः), the ahuta (अहुतः), the prahuta (प्रहुतः) and praashita (प्राशित).<ref name=":1" /><blockquote>चत्वारः पाकयज्ञा हुतोऽहुतः प्रहुतः प्राशित इति १ catvāraḥ pākayajñā huto'hutaḥ prahutaḥ prāśita iti 1  पञ्चसु बहिःशालायां विवाहे चूडाकरण उपनयने केशान्ते सीमन्तोन्नयन इति २ (Para. Grhy. Sutr. 1.4.1-2) </blockquote>Where the offerings are offered into the fire it is called '''Huta class of pakayajna'''. This class includes the Samskaras from [[Vivaha (विवाहः)|Vivaha]] to the [[Simantam (सीमन्तः)|Simantonnayana]] (hair-parting). Where after making the offerings to the fire, gifts are given to the Brahmans and others it is called '''Prahuta class of pakayajna'''. This group contains the Samskaras from the Jatakarma (birth ceremonies) to the Chaula-karma (tonsure). The yajnas where after making offerings to the fire and giving gifts to the Brahmans, one receives presents from others are classified under '''Ahuta class of pakayajna'''. The Upanayana and Samavartana samskaras are included in this list.<ref name=":1" /> Thus here what are later on, called the Samskaras, are treated as Pakayajnas.   

== Number of Samskaras ==

== Number of Samskaras ==

|-

|-

|8

|8

|Annaprasana

|Annaprashana

|Annaprasana

|Annaprashana

|Annaprasana

|Annaprashana

|-

|-

|9

|9

|-

|-

|4

|4

|Annaprasana

|Annaprashana

|Vishnubali

|Vishnubali

|-

|-

|8

|8

|Godana

|Godana

|Annaprasana

|Annaprashana

|-

|-

|9

|9

[[Dharmasutras (धर्मसूत्राणि)|Dharmasutras]] are texts that are primarily associated with laws and customs, hence they do not elaborate on Samskaras. They contain rules about the [[Upanayana (उपनयनम्)|Upanayana]], [[Vivaha (विवाहः)|Vivaha]], [[Upakarma (उपाकर्म)|Upakarma]], [[Utsarjana]], [[Anadhyayana (अनध्ययनम्)|Anadhyayanas]] and [[Asoucha (आशौचम्)|Asoucha]].<ref name=":1" />  

[[Dharmasutras (धर्मसूत्राणि)|Dharmasutras]] are texts that are primarily associated with laws and customs, hence they do not elaborate on Samskaras. They contain rules about the [[Upanayana (उपनयनम्)|Upanayana]], [[Vivaha (विवाहः)|Vivaha]], [[Upakarma (उपाकर्म)|Upakarma]], [[Utsarjana]], [[Anadhyayana (अनध्ययनम्)|Anadhyayanas]] and [[Asoucha (आशौचम्)|Asoucha]].<ref name=":1" />  

Gautama Dharmasutra enumerated forty Samskaras along with the eight Atmagunas. The samskaras include five Mahayajnas, seven Pākayajñas, seven Haviryajñas and seven Somayāgas. <blockquote>चत्वारिंशत् संस्कारैः संस्कृतः ॥ (Gaut. Dhar. Sutr. 1.8.8)</blockquote>Here the distinction between bodily Samskaras and Shrauta yajnas is not clearly demarcated. All the Shrauta yajnas described in the [[Brahmana (ब्राह्मणम्)|Brahmana]] texts and the [[Shrautasutras (श्रौतसूत्राणि)|Shrauta Sutras]] are intermixed with the Samskaras in the list given below. Haarita gives a classification where the yajnas described are to be taken as Daiva Samskaras and the other bodily samskaras at various occasions in human life are to be considered as Brahma Samskaras.<ref name=":1" /> Only the latter are to be taken in the sense of Samskaras. While the yajnas are indirectly purificatory in nature as mentioned in Bhagavadgita, their direct purpose was propitiation of devatas in different seasons. <blockquote>यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥१८- ५॥ (Bhag. Gita. 18.5) संस्कारार्थं शरीरस्य यथाकालं यथाक्रमम् । । २.६६ । । (Manu. Smrt. 2.66)</blockquote>The main objective of the bodily Samskaras was to sanctify the personality of the recipient. Many seasonal yajnas such as Chaitri and Asveyuji gradually transformed into popular feasts and rejoicings.<ref name=":1" />

Gautama Dharmasutra enumerated forty Samskaras along with the eight Atmagunas. The samskaras include five Mahayajnas, seven Pākayajñas, seven Haviryajñas and seven Somayāgas. <blockquote>चत्वारिंशत् संस्कारैः संस्कृतः ॥ (Gaut. Dhar. Sutr. 1.8.8)</blockquote>Here the distinction between bodily Samskaras and Shrauta yajnas is not clearly demarcated. All the Shrauta yajnas described in the [[Brahmana (ब्राह्मणम्)|Brahmana]] texts and the [[Shrautasutras (श्रौतसूत्राणि)|Shrauta Sutras]] are intermixed with the Samskaras in the list given below. Haarita gives a classification where the yajnas described are to be taken as Daiva Samskaras and the other bodily samskaras at various occasions in human life are to be considered as Brahma Samskaras.<ref name=":1" />  <blockquote>द्विविधः संस्कारो भवति ब्राह्मो दैवश्च । गर्भाधानादिः स्मार्तो ब्राह्मः। (Harita Dharmasutra) </blockquote>Only the latter are to be taken in the sense of Samskaras. While the yajnas are indirectly purificatory in nature as mentioned in Bhagavadgita, their direct purpose was propitiation of devatas in different seasons. <blockquote>यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥१८- ५॥ (Bhag. Gita. 18.5) संस्कारार्थं शरीरस्य यथाकालं यथाक्रमम् । । २.६६ । । (Manu. Smrt. 2.66)</blockquote>The main objective of the bodily Samskaras was to sanctify the personality of the recipient. Many seasonal yajnas such as Chaitri and Asveyuji gradually transformed into popular feasts and rejoicings.<ref name=":1" />

{{columns-list|colwidth=10em|style=width: 800px; font-style: normal;|

{{columns-list|colwidth=10em|style=width: 800px; font-style: normal;|

* 12. Vivaha

* 12. Vivaha

* 13. Smasana

* 13. Smasana

}}Yajnavalkya Smrti also enumerates the same samskaras except Keshanta which was probably omitted owing to the decline of Vedic studies and its confusion with the Samavartana.   

 

 

}}Yajnavalkya Smrti also enumerates the same samskaras as Manu, except Keshanta which was probably omitted owing to the decline of Vedic studies and its confusion with the Samavartana.<ref name=":1" />  

Gautama Smrti however gives the forty samskaras as per the tradition of its school even though they observe a steady decline of Daiva samskaras. Angira and Ashvalayana Smrti contains a list of twenty-five Samskaras including 7 Pakayajnas. Other Smrtis supply the list of sixteen Samskaras.<ref name=":1" />

Gautama Smrti however gives the forty samskaras as per the tradition of its school even though they observe a steady decline of Daiva samskaras. Angira and Ashvalayana Smrti contains a list of twenty-five Samskaras including 7 Pakayajnas. Other Smrtis supply the list of sixteen Samskaras.<ref name=":1" />

The Paddhatis and the Prayogas also deal with only the Brahma Samskaras and leave the Daiva Samskaras altogether, partly because they have now become obsolete and partly the current Pakayajnas are described elsewhere. The funeral is always treated separately. The usual number of the Samskaras in them is from ten to thirteen (from Garbhadbana to Vivaha). Many of the Paddhatis are actually called “The Dashakarma-Paddhati" (of Ganapati, Narayana, Prthvidhara, Bhudeva etc) or ‘The Manual of Ten Ceremonies.’’ The funeral is always treated separately.<ref name=":1" />  

The Paddhatis and the Prayogas also deal with only the Brahma Samskaras and leave the Daiva Samskaras altogether, partly because they have now become obsolete and partly the current Pakayajnas are described elsewhere. The funeral is always treated separately. The usual number of the Samskaras in them is from ten to thirteen (from Garbhadbana to Vivaha). Many of the Paddhatis are actually called “The Dashakarma-Paddhati" (of Ganapati, Narayana, Prthvidhara, Bhudeva etc) or ‘The Manual of Ten Ceremonies.’’ The funeral is always treated separately.<ref name=":1" />  

=== Classification of Samskaras ===

== Classification of Samskaras ==

Samskaras can be grouped under the following heads broadly based on the age and stage of person he is in life.

Samskaras can be grouped under the following heads broadly based on the age and stage of person he is in life.

# [[Pre-natal Samskaras (जन्मात्पूर्वसंस्काराः)|The Pre-natal Samskaras (जन्मात्पूर्वसंस्काराः)]] - Garbhadhana (गर्भाधानम्), Pumsavana (पुंसवनम्) and Simantam (सीमन्तः)

# [[Pre-natal Samskaras (जन्मात्पूर्वसंस्काराः)|The Pre-natal Samskaras (जन्मात्पूर्वसंस्काराः)]] - Garbhadhana (गर्भाधानम्), Pumsavana (पुंसवनम्) and Simantam (सीमन्तः)

# The [[Childhood Samskaras (बाल्यावस्थे संस्काराः)]] - Jatakarma, Namakarana, Annaprasana, Chaulam are given under the sixteen samskaras. There are others such as Nishkramana (First Outing), Chudakarana (Tonsure) Karnavedha (Boring the ear) samskaras which are performed in childhood.

# The [[Childhood Samskaras (बाल्यावस्थे संस्काराः)]] - Jatakarma, Namakarana, Annaprashana, Chaulam are generally mentioned under the sixteen samskaras. There are others such as Nishkramana (First Outing), and Karnavedha (Boring the ear) samskaras which are performed in childhood.

# The Educational Samskaras (विद्याभ्याससंस्काराः)

# The [[Educational Samskaras (विद्याभ्याससंस्काराः)]] - Upanayana or Vratadesha, Vedarambha, Vedavratas, Keshanta, Samavartana, Upakarma etc fall into this category of samskaras.

# The Marriage Samakara (विवाहसंस्कारः)

# The Marriage Samskara (विवाहसंस्कारः) - Vivaha

# The Funeral Samskara (अन्त्येष्टिसंस्कारः)

# The Funeral Samskara (अन्त्येष्टिसंस्कारः) - Antyeshti

Many of them eg., the pre-natal samskaras and few of the childhood are not generally performed at present; so, they have become a thing of the past. The rest are performed at present by a few orthodox families only and, in a distorted form. The only current Samskaras are the Upanayana (Initiation ), not performed by all the Dvijas today, the Vivaha (Marriage ceremonies) and the Antyeshti (Funeral Ceremonies).<ref name=":1" />

Many of them eg., the pre-natal samskaras and few of the childhood are not generally performed at present; so, they have become a thing of the past. The rest are performed at present by a few orthodox families only and, in a distorted form. The only current Samskaras are the Upanayana (Initiation), not performed by all the Dvijas today, the Vivaha (Marriage ceremonies) and the Antyeshti (Funeral Ceremonies).<ref name=":1" />

Ashvalayana Smrti gives a classifies twenty-five samksaras based on the time they are performed. There are<ref name=":4">Deshpande, Kamalabai (1936) ''The Child in Ancient India.'' Poona: Aryasamskrti Press</ref>

Ashvalayana Smrti gives a classifies twenty-five samksaras based on the time they are performed. There are<ref name=":4">Deshpande, Kamalabai (1936) ''The Child in Ancient India.'' Poona: Aryasamskrti Press</ref>

# [[Jatakarma (जातकर्म)|जातकर्म॥ Jatakarma]]

# [[Jatakarma (जातकर्म)|जातकर्म॥ Jatakarma]]

# [[Namakaranam (नामकरणम्)|नामकरणम्॥ Namakarana]]

# [[Namakaranam (नामकरणम्)|नामकरणम्॥ Namakarana]]

# [[Annaprasanam (अन्नप्रासनम्)|अन्नप्रासनम्॥ Annaprasana]]

# [[Annaprashana (अन्नप्राशनम्)|अन्नप्राशनम्॥ Annaprashana]]

# [[Chaulam (चौलम्)|चौलम्॥ Chaulam]]

# [[Chaulam (चौलम्)|चौलम्॥ Chaulam]]

# [[Upanayana (उपनयनम्)|उपनयनम् ॥ Upanayana]]

# [[Upanayana (उपनयनम्)|उपनयनम् ॥ Upanayana]]

=== Cultural Purpose ===

=== Cultural Purpose ===

गार्भैर्होमैर्जातकर्म चौडमौञ्जीनिबन्धनैः । बैजिकं गार्भिकं चैनो द्विजानां अपमृज्यते । । २.२७ (Manu. Smrt. 2.27)</blockquote>Meaning: The bodily Samskaras of the dvijas (twice-born) sanctify this life as well as the other. By performing the Samskaras, garbhadhana (conception), jatakarma (birth rites), choulakarma (tonsure), and Upanayana, seminal and uterine impurities are washed away.<ref name=":5" />

 

गार्भैर्होमैर्जातकर्म चौडमौञ्जीनिबन्धनैः । बैजिकं गार्भिकं चैनो द्विजानां अपमृज्यते । । २.२७ (Manu. Smrt. 2.27)

Meaning: The bodily Samskaras of the dvijas (twice-born) sanctify this life as well as the other. By performing the Samskaras, garbhadhana (conception), jatakarma (birth rites), choulakarma (tonsure), and Upanayana, seminal and uterine impurities are washed away.<ref name=":5" />

Impurity from the body required for procreation was removed by Samskaras. The whole body was consecrated to make it a fit dwelling place for the soul. No one without Upanayana was considered for Vedic study. Thus some samskaras are a gateway for higher knowledge.

Impurity from the body required for procreation was removed by Samskaras. The whole body was consecrated to make it a fit dwelling place for the soul. No one without Upanayana was considered for Vedic study. Thus some samskaras are a gateway for higher knowledge.

Social privileges and rights were also connected with the Samskaras. The Upanayana was a passport for admission into vedic studies. They supported the varna and ashrama systems. To mark the end of education and for entering the Grhasthaashrama one had to perform the Samavartana Samskara. The Vivaha Samskara entitled a person to perform all kinds yajnas.<ref name=":5" />

Social privileges and rights were also connected with the Samskaras. The Upanayana was a passport for admission into vedic studies. They supported the varna and ashrama systems. To mark the end of education and for entering the Grhasthaashrama one had to perform the Samavartana Samskara. The Vivaha Samskara entitled a person to perform all kinds yajnas.<ref name=":5" />

=== Moral Purpose ===

=== Moral Purpose ===

From the material purpose of Samskaras, in course of time the moral and ethical purposes emanated. Gautama after enumerating the forty samskaras gives, 'eight good qualities of the Atma' namely, daya (compassion) towards all beings, kshanti (forbearance), freedom from envy, soucha (purity), calmness, right behaviour, and freedom from greed and covetousness.<blockquote>दया सर्वभूतेषु क्षान्तिर् अनसूया शौचम् अनायासोमङ्गलम् अकार्पण्यम् अस्पृहेति ॥ (Gaut. Dhar. Sutr. 8.24)</blockquote>The Samskaras themselves were never regarded as ends in themselves. The rituals involved gradual ripening of the moral values. Thus samskaras were not just mindless rituals as mentioned in modern interpretations; they prescribed specific rules of conduct for man in different stages of life, inculcated ethical values and morally uplifted a person towards the ultimate goal of life, namely Moksha. They were holistic in that they motivated a person to perform karma for worldly sustenance along with upliftment for moksha. <blockquote>यस्य तु खलु संस्काराणाम् एकदेशोऽप्य् अष्टाव् आत्मगुणा अथ स ब्रह्मणः सायुज्यं सालोक्यं चगच्छति ॥ (Gaut. Dhar. Sutr. 8.26)</blockquote>Gautama adds that one who performs the samskaras, and develops the eight good qualities will attain Brahman.<ref name=":5" />

From the material purpose of Samskaras, in course of time the moral and ethical purposes emanated. Gautama after enumerating the forty samskaras gives, 'eight good qualities of the Atma' namely, daya (compassion) towards all beings, kshanti (forbearance), freedom from envy, soucha (purity), calmness, right behaviour, and freedom from greed and covetousness.<blockquote>दया सर्वभूतेषु क्षान्तिर् अनसूया शौचम् अनायासोमङ्गलम् अकार्पण्यम् अस्पृहेति ॥ (Gaut. Dhar. Sutr. 8.24)</blockquote>The Samskaras themselves were never regarded as ends in themselves. The rituals involved gradual ripening of the moral values. Thus samskaras were not just mindless rituals as mentioned in modern interpretations; they prescribed specific rules of conduct for man in different stages of life, inculcated ethical values and morally uplifted a person towards the ultimate goal of life, namely Moksha. They were holistic in that they motivated a person to perform karma for worldly sustenance along with upliftment for moksha. <blockquote>यस्य तु खलु संस्काराणाम् एकदेशोऽप्य् अष्टाव् आत्मगुणा अथ स ब्रह्मणः सायुज्यं सालोक्यं चगच्छति ॥ (Gaut. Dhar. Sutr. 8.26)</blockquote>Gautama adds that one who performs the samskaras, and develops the eight good qualities will attain Brahman.<ref name=":5" />

=== Personality Development ===

=== Personality Development ===

Again spirituality is the chief feature of any phase or activity as per the principles of Sanatana Dharma. Samskaras are not an exception. Samskaras represent not just the outside ceremonial performances but convey more than the outward visible activities. One who undergoes the samskaras look beyond the ceremonial performances, feel something invisible which sanctify his whole being. It can only be experienced and enjoyed, and cannot be demonstrated or evidenced on paper. They are a gateway to spiritual Sadhana for an inward calmness. Samskaras served as the bridge between the ascetic (Jains, Buddhists etc) and the materialistic conception of the body (Charvakas and Vamamargis). While the former school advocated worship of the Atman, discarding the body, the later school stressed on the body and denied the spiritual realm of a man's life. Samskaras make the body a valuable possession, not a thing to be discarded, but  sanctified so as to enable it to be a fitting instrument of the spiritual intelligence embodied in it. They were a gradual training in attaining the goals of human life. Thus we have a balance between the karmas and their connection with the spirituality. It is a way of life in which the worldly activities are reconciled with higher realization.

Again spirituality is the chief feature of any phase or activity as per the principles of Sanatana Dharma. Samskaras are not an exception. Samskaras represent not just the outside ceremonial performances but convey more than the outward visible activities. One who undergoes the samskaras look beyond the ceremonial performances, feel something invisible which sanctify his whole being. It can only be experienced and enjoyed, and cannot be demonstrated or evidenced on paper. They are a gateway to spiritual Sadhana for an inward calmness. Samskaras served as the bridge between the ascetic (Jains, Buddhists etc) and the materialistic conception of the body (Charvakas and Vamamargis). While the former school advocated worship of the Atman, discarding the body, the later school stressed on the body and denied the spiritual realm of a man's life. Samskaras make the body a valuable possession, not a thing to be discarded, but  sanctified so as to enable it to be a fitting instrument of the spiritual intelligence embodied in it. They were a gradual training in attaining the goals of human life. Thus we have a balance between the karmas and their connection with the spirituality. It is a way of life in which the worldly activities are reconciled with higher realization.

=== Ayurveda's perspective ===

=== Ayurveda's Perspective ===

Ayurveda treatises have described the technical procedures done under Samskaras. They have primarily focused on the health benefits of samskaras. One can find details of the procedures performed under Samskaras in Ayurveda samhitas. These techniques, methods and details are designed with an aim of enabling the person undergoing samskaras to adopt to the new upcoming phase of the life. Since Ayurveda considers any perosn as not just a physicla body abut a union of body-mind and life energy, the processes have been planned asnd designed considering all the 3 components. For example, a newborn baby struggles to adjust from intra-uterine to the extrauterine life immediately after birth. Therefore under [[Jatakarma (जातकर्म)|Jatakarma Samskara]], Acharya Charaka and Sushruta discuss about the ways for initial stabilization of a baby. Some of the procedures discussed under [[Jatakarma (जातकर्म)|Jatakarma samskara]] in [[Charaka Samhita (चरक संहिता)|Charaka Samhita]] and [[Sushruta Samhita (सुश्रुतसंहिता)|Sushruta Samhita]] are similar to neonatal resuscitation interventions performed at the time of birth to support the establishment of breathing and circulation of a newborn. Most of the samskaras performed in prenatal period comprise of using specific herbs or procedures to promote the wellbeing of a baby in womb, prevent pregnancy related complications and to get a superior quality progeny. A systematic and scientific way of introducing new things in the world to the child has been proposed e.g in [[Annaprasanam (अन्नप्रासनम्)|Annaprasana Samskara]], Ayurveda acharyas have clearly described which types of foods should be introduced and what should be the sequence etc. Thus Ayurveda looks at samskaras as the procedures that will enable that individual develop necessary qualities to adopt to the new phase of life or changes that are going to happen for the 1st time in the life.  

Ayurveda treatises have described the technical procedures done under Samskaras. They have primarily focused on the health benefits of samskaras. One can find details of the procedures performed under Samskaras in Ayurveda samhitas. These techniques, methods and details are designed with an aim of enabling the person undergoing samskaras to adopt to the new upcoming phase of the life. Since Ayurveda considers any person as not just a physical body but a union of body-mind and life energy, the processes have been planned and designed considering all the 3 components. For example, a newborn baby struggles to adjust from intra-uterine to the extrauterine life immediately after birth. Therefore under [[Jatakarma (जातकर्म)|Jatakarma Samskara]], Acharya Charaka and Sushruta discuss about the ways for initial stabilization of a baby. Some of the procedures discussed under [[Jatakarma (जातकर्म)|Jatakarma samskara]] in [[Charaka Samhita (चरक संहिता)|Charaka Samhita]] and [[Sushruta Samhita (सुश्रुतसंहिता)|Sushruta Samhita]] are similar to neonatal resuscitation interventions performed at the time of birth to support the establishment of breathing and circulation of a newborn. Most of the samskaras performed in prenatal period comprise of using specific herbs or procedures to promote the wellbeing of a baby in womb, prevent pregnancy related complications and to get a superior quality progeny. A systematic and scientific way of introducing new things in the world to the child has been proposed in [[Annaprashana (अन्नप्राशनम्)|Annaprashana Samskara]]. Ayurveda acharyas have clearly described which types of foods should be introduced and what should be the sequence etc. Thus Ayurveda looks at samskaras as the procedures that will enable that individual develop necessary qualities to adopt to the new phase of life or changes that are going to happen for the 1st time in the life.  

== Constituents of Samskaras ==

== Constituents of Samskaras ==

From the discussion about purposes of Samskara it can be observed that there are commonsense elements, secularism and spiritualism, magical and medical aspects - all of which have lent grace and gravity to the whole affair. Under the canopy of Samskaras, the recipient felt himself exalted, elevated and sanctified. There were definite reasons behind this spiritual outlook. Several elements and constituents mix together in a Samskara to created this spiritual atmosphere. What is deemed as very essential in almost all the Samskaras is the preservation of fire and water.  

From the discussion about purposes of Samskara it can be observed that there are commonsense elements, secularism and spiritualism, magical and medical aspects - all of which have lent grace and gravity to the whole affair. Under the canopy of Samskaras, the recipient felt himself exalted, elevated and sanctified. There were definite reasons behind this spiritual outlook. Several elements and constituents are mixed together in a Samskara to create this spiritual atmosphere. What is deemed as very essential in almost all the Samskaras is the preservation of fire and water.  

# Agni used in these grhyasamksaras is laukika agni.

# Agni used in these grhyasamksaras is laukika agni.

== Why Samskaras?  ==

== Why Samskaras?  ==

We see an interesting explanation of why should a person undergo Samskaras.<ref name=":0">Pt. Madhavacharya Shastri and Pt. Shrikanth Shastri (1952) ''[https://archive.org/details/whykyondharmadigdarsanpurvardhamadhavacharyashastri1952_248_E Kyon? Dharma Digdarshan, Purvardha.]'' Delhi: Madhav Pustakalay (Page 302 - )</ref> Many followers of Sanatana Dharma believe that Samskaras are a part of expression of human nature, the various emotions, the joys, felicitations and sorrows in different times of human life. They are a part of man's nature. Man receives many things from nature, but he does not use everything as it is. To make it useful for his purpose it becomes necessary to remove the faults (Doshas) it contains. Further to use it he adds some values (Gunas) into it to overcome its inherent limitations. Thus we have three specific goals with which we embellish a particular thing (Samskarana), namely,  

We see an interesting explanation of why should a person undergo a Samskara.<ref name=":0">Pt. Madhavacharya Shastri and Pt. Shrikanth Shastri (1952) ''[https://archive.org/details/whykyondharmadigdarsanpurvardhamadhavacharyashastri1952_248_E Kyon? Dharma Digdarshan, Purvardha.]'' Delhi: Madhav Pustakalay (Page 302 - )</ref> Many followers of Sanatana Dharma believe that Samskaras are a part of expression of human nature, the various emotions, the joys, felicitations and sorrows in different times of human life. They are a part of man's nature. Man receives many things from nature, but he does not use everything as it is. To make it useful for his purpose it becomes necessary to remove the faults (Doshas) it contains. Further to use it he adds some values (Gunas) into it to overcome its inherent limitations. Thus we have three specific goals with which we embellish a particular thing (Samskarana), namely,  

# दोषमार्जनम् । Dosha Marjana - remove the faults

# दोषमार्जनम् । Dosha Marjana - remove the faults (mala-apanayana)

# गुणाधानम् । Guna Adhana - add the (good) qualities

# गुणाधानम् । Guna Adhana - add the (good) qualities (atishaya-adhana)

# हीनाङ्गपूर्तिः । Hinanga poorti - fill the gaps of deficiencies

# हीनाङ्गपूर्तिः । Hinanga poorti - fill the gaps of deficiencies (nyunanga-pooti)

Consider for example preparation of a jewel studded golden crown. Found mixed with dirt and mud in its natural form, a gold block is first processed to remove them. To add the shine and lustre the internal defects are removed by processing it in a kiln. In the fire, it gains lustre thereby removing all the impurities. The goldsmith then beats it around and shapes it into a crown. Now it becomes a thing of quality. Further gaps in beauty and appearance are fulfilled by studding it with precious gems. Thus after the three kinds of samskaras a block of gold is transformed into a beautiful crown, an heirloom.<ref name=":0" />  

Consider for example preparation of a jewel studded golden crown. Found mixed with dirt and mud in its natural form, a gold block is first processed to remove them. To add the shine and lustre the internal defects are removed by processing it in a kiln. In the fire, it gains lustre thereby removing all the impurities. The goldsmith then beats it around and shapes it into a crown. Now it becomes a thing of quality. Further gaps in beauty and appearance are fulfilled by studding it with precious gems. Thus after the three kinds of samskaras a block of gold is transformed into a beautiful crown, an heirloom.<ref name=":0" />  

Similar is the case of a shirt. Nature only provides cotton to us, but is it in a useful wearable form to us? No. By a variety of processes we remove the impurities and deficiencies to make a piece of cloth. A tailor fashions it out in the shape and size of a usable shirt. Such is the case of all natural things which undergo samksara (a positive transformative process) to attain wholeness, a completeness. It is but natural that a human being originating from the union of a man and woman, also requires a purificatory samskara to attain mental and physical wholeness. The very purpose of each Samskara is explained by Bhatta Gopinatha Dikshita in Samskara Ratnamala as follows.<ref>Apte, Hari Narayana (1899) ''Sanskara Ratnamala By Bhatta Gopinatha Dikshita, Part 1 (Grhyasutrasya Prathama Prashna).'' Poona: Anandashrama Samskrita Granthaavali Series No 39. (Page 6)</ref><ref name=":0" /><blockquote>निषेकात् बौजिकं चैनः गार्भिकं चापमृज्यते। क्षेत्रसंस्कारसिद्धिश्च गर्भाधानफलं तथा॥  

Similar is the case of a shirt. Nature only provides cotton to us, but is it in a useful wearable form to us? No. By a variety of processes we remove the impurities and deficiencies to make a piece of cloth. A tailor fashions it out in the shape and size of a usable shirt. Such is the case of all natural things which undergo samksara (a positive transformative process) to attain wholeness, a completeness. It is but natural that a human being originating from the union of a man and woman, also requires a purificatory samskara to attain mental and physical wholeness.<ref name=":0" />

 

 

 

 

 

The very purpose of each Samskara is explained by Bhatta Gopinatha Dikshita in Samskara Ratnamala as follows.<ref>Apte, Hari Narayana (1899) ''Sanskara Ratnamala By Bhatta Gopinatha Dikshita, Part 1 (Grhyasutrasya Prathama Prashna).'' Poona: Anandashrama Samskrita Granthaavali Series No 39. (Page 6)</ref><ref name=":0" /><blockquote>निषेकात् बौजिकं चैनः गार्भिकं चापमृज्यते। क्षेत्रसंस्कारसिद्धिश्च गर्भाधानफलं तथा॥  

गर्भे भवेच्च पुंसूतेः पुंस्त्वस्य प्रतिपादनम्। निषेकफलवत् ज्ञेयं फलं सीमन्तकर्मणः॥  

गर्भे भवेच्च पुंसूतेः पुंस्त्वस्य प्रतिपादनम्। निषेकफलवत् ज्ञेयं फलं सीमन्तकर्मणः॥  

vedādhītyadhikārasya siddhirṛṣibhirīritā। devapitrarṇāpagamaḥ vivāhasya phalaṃ smṛtam॥</blockquote>Meaning : Niṣeka and Garbhadhana (both mean the same – the first physical union of wife and husband) would remove the impurities related to sperm, blood and cleanses the womb. Puṃsavanam is for having a male child. Simantonnayana (parting) is as good as Garbhadhanam, for cleansing the womb. Jatakarma (the rite performed to a son just born) removes the unwanted affects born out of consumption of the water of the womb by the child.  

vedādhītyadhikārasya siddhirṛṣibhirīritā। devapitrarṇāpagamaḥ vivāhasya phalaṃ smṛtam॥</blockquote>Meaning : Niṣeka and Garbhadhana (both mean the same – the first physical union of wife and husband) would remove the impurities related to sperm, blood and cleanses the womb. Puṃsavanam is for having a male child. Simantonnayana (parting) is as good as Garbhadhanam, for cleansing the womb. Jatakarma (the rite performed to a son just born) removes the unwanted affects born out of consumption of the water of the womb by the child.  

Namakarana (naming a child) is for increased longevity and brightness and to pronounce name during rites as well as mundane day to day transactions. Annaprāśana (feeding rice for the first time) purifies the child from the defects of eating the bad material while in the womb. Chudakarma (cutting of hair on the head for the first time) is meant for increased strength, longevity and brightness. Upanayanam is for attaining Dvijatva (second birth) that is essential to get eligibility to learn Veda and perform different rites. The four Vedavratas, viz. Agneya, Saumya, Vaisvadeva and Prajapatya are performed before the beginning of the learning of Veda for injecting more power into the Veda that is learnt. Vivaha (marriage) is for paying back the debt of deities and pitrs.

Namakarana (naming a child) is for increased longevity and brightness and to pronounce name during rites as well as mundane day to day transactions. Annaprāśana (feeding rice for the first time) purifies the child from the defects of eating the bad material while in the womb. Chudakarma (cutting of hair on the head for the first time) is meant for increased strength, longevity and brightness. Upanayanam is for attaining Dvijatva (second birth) that is essential to get eligibility to learn Veda and perform different rites. The four [[Vedavratas (वेदव्रतानि)|Vedavratas]], viz. Agneya, Saumya, Vaisvadeva and Prajapatya are performed before the beginning of the learning of Veda for injecting more power into the Veda that is learnt. Vivaha (marriage) is for paying back the debt of deities and pitrs.

=== Ayurveda's understanding ===

=== Ayurveda's Understanding ===

The term Samskara is more commonly used in the context of pharmaceutical procedures in Ayurveda. Processing of any raw herb or food material and transform its properties such that it becomes suitable for use, is known as Samskara. However actual meaning of the term remains same in whatever context it may be used. This is equally applicable to the term Samskara used in reference to the Shodasha Samskaras. Ayurveda samhitas describe the term Samskara as below,<blockquote>करणं पुनः स्वाभाविकानां द्रव्याणामभिसंस्कारः|

The term Samskara is more commonly used in the context of pharmaceutical procedures in Ayurveda. Processing of any raw herb or food material and transform its properties such that it becomes suitable for use, is known as Samskara. However actual meaning of the term remains same in whatever context it may be used. This is equally applicable to the term Samskara used in reference to the Shodasha Samskaras. Ayurveda samhitas describe the term Samskara as below,<blockquote>करणं पुनः स्वाभाविकानां द्रव्याणामभिसंस्कारः|

The social aims of Upanayana and Samavartana samskaras were to initiate and mark the end of studentship of Vedic education.  Upanayana and Vivaha samskaras entitled a person to perform all kinds of yajnas which were mostly for securing svarga. Just as performing the shrauta yajnas were for pleasing the devatas and fulfilling worldly needs, so also Samskaras were said to bestow svarga. Medhatithi on Manusmriti shloka 2.28 further describes that the samskaras can lead a person to Moksha.<ref name=":5" /><blockquote>स्वाध्यायेन व्रतैर्होमैस्त्रैविद्येनेज्यया सुतैः । महायज्ञैश्च यज्ञैश्च ब्राह्मीयं क्रियते तनुः । । २.२८ । । (Manu. Smrt. 2.28)</blockquote>

The social aims of Upanayana and Samavartana samskaras were to initiate and mark the end of studentship of Vedic education.  Upanayana and Vivaha samskaras entitled a person to perform all kinds of yajnas which were mostly for securing svarga. Just as performing the shrauta yajnas were for pleasing the devatas and fulfilling worldly needs, so also Samskaras were said to bestow svarga. Medhatithi on Manusmriti shloka 2.28 further describes that the samskaras can lead a person to Moksha.<ref name=":5" /><blockquote>स्वाध्यायेन व्रतैर्होमैस्त्रैविद्येनेज्यया सुतैः । महायज्ञैश्च यज्ञैश्च ब्राह्मीयं क्रियते तनुः । । २.२८ । । (Manu. Smrt. 2.28)</blockquote>

== Eligibility ==

== Adhikara ==

The Samskaras from Jatakarma to Chudakarma are to be performed in the case of a male child of Dvijas, viz. Brahmanas, Kshatriyas and Vaishyas. In the case of the female child of a Dvija, only marriage (Vivaha) has to be performed with Vedamantras. Samskaraprakasa rules that there cannot be any Samskara for a Klība (impotent child).

The Samskaras from Jatakarma to Chudakarma are to be performed in the case of a male child of Dvijas, viz. Brahmanas, Kshatriyas and Vaishyas. In the case of the female child of a Dvija, only marriage (Vivaha) has to be performed with Vedamantras. Samskaraprakasa rules that there cannot be any Samskara for a Klība (impotent child).

Nirṇayasindhu, by quoting Smrtis, says that Shudras are entitled to perform six Samskaras, viz. Jatakarma, Namakaranam, Niskramanam (bringing the child into sunshine for the first time), Annaprasanam, Chuda and Vivaha and the daily Panchamahayajnas (Devayajñaḥ, Pitṛyajñaḥ, Bhūtayajñaḥ, Manuṣyayajñaḥ and Brahmayajñaḥ). Shraddhakarma (death ceremony) and other Samskaras for Shudras have to be performed with verses from Puranas and not Vedic mantras. Varahapurana says that for a Shudra, the Brahmana can repeat the Mantras.

Nirṇayasindhu, by quoting Smrtis, says that Shudras are entitled to perform six Samskaras, viz. Jatakarma, Namakarana, Niskramana (bringing the child into sunshine for the first time), Annaprashana, Chuda and Vivaha and the daily Panchamahayajnas (Devayajñaḥ, Pitṛyajñaḥ, Bhūtayajñaḥ, Manuṣyayajñaḥ and Brahmayajñaḥ). Shraddhakarma (death ceremony) and other Samskaras for Shudras have to be performed with verses from Puranas and not Vedic mantras. Varahapurana says that for a Shudra, the Brahmana can repeat the Mantras.

== संस्कारफलम् || Effect of Samskaras ==

== संस्कारफलम् || Effect of Samskaras ==