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== 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 samskaras is simply to generate Vividisha (a desire/taste in Vedānta and attain Moksha).  

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). Samskaras involve Grhyaagni and are described mostly in [[Kalpa Vedanga (कल्पवेदाङ्गम्)|Kalpa Vedanga]] texts. Thus they involve domestic yajnas and not the Shrauta yajnas of the Vedas. 

== Definition ==

== Definition ==

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.

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.

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" />

== 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 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  

# दोषमार्जनम् । Dosha Marjana - remove the faults

# Guna Adhana - add the (good) qualities  

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

# Hinanga poorti - fill the gaps of deficiencies  

# हीनाङ्गपूर्तिः । 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" />  

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" />  

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, 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 ==