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Line 33: − − == Number of Samskaras == − The number of samskaras have been enumerated from ten to fiftytwo and so on depending on various traditions. Grhyasutras and Smrti texts give varying lists of these sacraments. In later lists, we find other Samskaras particularly that of death and yagnas being added. The question as to whether a few Samskaras were increased to have elaborate rituals or many Samskaras were reduced to have definite and limited numbers suiting to the requirements of people is a debatable one. Generally, it is found that south Indian tradition contains elaborate ceremonies for death and cremation, Later, slowly, the north Indian tradition appears to have incorporated these into their Samskara list. For example, the rituals of Ekadashah, Dvadashah, Sapindikarana followed by the monthly shraddha etc mentioned in the Garudapurana are not performed in some communities. But, in South India, even in remote villages after death and cremation/burial, the 13th day or 16th day ceremonies are elaborately performed. Line 47:
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Line 84: − + − Namakarma (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.+
Samskaras (संस्काराः) (view source)
Revision as of 21:34, 22 February 2022
, 21:34, 22 February 2022→Cultural Purpose: adding content
== Introduction ==
== Introduction ==
Indian tradition firmly stands on four pillars, viz. Dharma, Artha (money and other mundane matters), Kama (married life) and Moksha (renouncing the world and studying about Brahman to arrest the cycle of birth and death). The ultimate purpose of Cis simply to generate Vividisha (a desire / taste in Vedānta and attain Moksha). Except in Vivaha (marriage) vedic mantras are not to be used for a girl child.
Indian tradition firmly stands on four pillars, viz. Dharma, Artha (money and other mundane matters), Kama (married life) and Moksha (renouncing the world and studying about Brahman to arrest the cycle of birth and death). The ultimate purpose of samskaras is simply to generate Vividisha (a desire/taste in Vedānta and attain Moksha).
== Definition ==
== Definition ==
The term Samskara is pregnant with meaning and hence untranslatable. Samskara here refers to any rite prescribed by scriptures either for purification (removal of papa) or generating, injecting 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).
The term Samskara is pregnant with meaning and hence untranslatable. Samskara here 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).
'''Number of Samskaras'''
Samskaras refine, condition and purify the psychosomatic processes.
== Number of Samskaras ==
The number of samskaras have been enumerated from ten to fiftytwo and so on depending on various traditions. Grhyasutras and Smrti texts give varying lists of these sacraments. In later lists, we find other Samskaras particularly that of death and yagnas being added. The question as to whether a few Samskaras were increased to have elaborate rituals or many Samskaras were reduced to have definite and limited numbers suiting to the requirements of people is a debatable one. Generally, it is found that south Indian tradition contains elaborate ceremonies for death and cremation, Later, slowly, the north Indian tradition appears to have incorporated these into their Samskara list. For example, the rituals of Ekadasha, Dvadasha, Sapindikarana followed by the monthly shraddha etc mentioned in the Garudapurana are not performed in some communities. But, in South India, even in remote villages after death and cremation/burial, the 13th day or 16th day ceremonies are elaborately performed.<ref>Ramakrishna Rao, K. V. (1994) ''[https://ia803008.us.archive.org/30/items/ThePsychologyOfSamskaras/The%20Psychology%20of%20Samskaras_text.pdf The Psychology of Samskaras.]'' Article in Vivekananda Kendra Patrika. (Pages 56-65)</ref>
There is difference of opinion as to the number of Samskaras. Gautama in his Smṛti (Dharmaśāstram) enumerated forty Samskaras, including five Mahayajnas, seven Pākayajñas, seven Haviryajñas and seven Somayāgas. Finally, it is decided in Samskaradipika that the following sixteen Samskaras are essential:<blockquote>आधानपुंसवनसीमन्तजातनामान्नचोलकाः। मौञ्जीव्रतानि गोदानसमावर्तनविवाहकाः॥ ādhānapuṃsavanasīmantajātanāmānnacolakāḥ।mauñjīvratāni godānasamāvartanavivāhakāḥ॥
There is difference of opinion as to the number of Samskaras. Gautama in his Smṛti (Dharmaśāstram) enumerated forty Samskaras, including five Mahayajnas, seven Pākayajñas, seven Haviryajñas and seven Somayāgas. Finally, it is decided in Samskaradipika that the following sixteen Samskaras are essential:<blockquote>आधानपुंसवनसीमन्तजातनामान्नचोलकाः। मौञ्जीव्रतानि गोदानसमावर्तनविवाहकाः॥ ādhānapuṃsavanasīmantajātanāmānnacolakāḥ।mauñjīvratāni godānasamāvartanavivāhakāḥ॥
# [[Antyesti (अन्त्येष्टिः)|अन्त्येष्टिः॥ Antyesti]]
# [[Antyesti (अन्त्येष्टिः)|अन्त्येष्टिः॥ Antyesti]]
It should be noted that the three Samskaras, viz. Garbhadhanam, Puṃsavanam and Simantonnayanam, have to be performed before the birth of the child. Since they are for Garbhashuddhi (cleansing of the womb and embryo), they need not be repeated.
It should be noted that the three Samskaras, viz. Garbhadhanam, Puṃsavanam and Simantonnayanam, have to be performed before the birth of the child. Since they are for Garbhashuddhi (cleansing of the womb and embryo), they need not be repeated.
== The Purpose of Shodasha Samskara- karmas ==
== The Purpose of Shodasha Samskara- karmas ==
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.
We see 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
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.
Harita speaks about the fruits of the Samskaras, “One who is consecrated with the Brahma Samskaras attains the status of Rsis, becomes their equal, goes to their world and lives in their close vicinity.
== 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,
# Dosha Marjana - remove the faults
# Guna Adhana - add the (good) qualities
# Hinanga poorti - fill the gaps of deficiencies
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" />
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><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. 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॥
balāyurvarcovṛddhiśca cūḍākarmaphalaṃ smṛtam। upanīteḥ phalaṃ tvetat dvijatāsiddhipūrvikā॥
balāyurvarcovṛddhiśca cūḍākarmaphalaṃ smṛtam। upanīteḥ phalaṃ tvetat dvijatāsiddhipūrvikā॥
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. Simanta (parting) is as good as Garbhadhanam. Jatakarma (the rite performed to a son just born) kills the bad 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.
== Eligibility ==
== Eligibility ==