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Line 257: − − === Grouping of Samskaras === − Samskaras can be grouped under the following heads − − # The Pre-natal Samskaras − # The Samskaras of Childhood − # The Educational Samskaras − # The Marriage Samakara − # The Funeral Ceremonies − − 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). Line 263:
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Line 340: − ''niṣēkādiśmaśānāntaiḥ saṁskāraiḥ saṁskr̥tō dvijaḥ | indriyēṣu kriyāyajñānjñānadīpēṣu juhvati ||52||''+ − ''indriyāṇi manasyūrmau vāci vaikārikaṁ manaḥ | vācaṁ varṇasamāmnāyē tamōṅkārē svarē nyasēt ||53|| oṁkāraṁ bindau nādē taṁ taṁ tu prāṇē mahatyamum |''</blockquote>+
→Smrtis: adding content
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" />
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=15em|style=width: 1000px; font-style: normal;|
{{columns-list|colwidth=12em|style=width: 600px; font-style: normal;|
* 1. Garbhadhana
* 1. Garbhadhana
* 2. Pumsavana
* 2. Pumsavana
==== Smrtis ====
==== Smrtis ====
In the Smrti texts we see the gradual decline of the mention of [[Shrauta Yajnas (श्रौतयज्ञाः)|Shrauta yajnas]] as well as the Daiva samskaras. We find the clear application of the term Samskaras to those bodily sacramental rites that were performed for sanctifying the personality of an individual. Some smrtikaras however include the [[Pakayajnas (पाकयज्ञाः)|Pakayajnas]] in their list of samskaras. According to Manu, the Smarta Samskaras or the Samskaras proper are thirteen in number from conception to death of a human being.<ref name=":1" />
In the Smrti texts we see the gradual decline of the mention of [[Shrauta Yajnas (श्रौतयज्ञाः)|Shrauta yajnas]] as well as the Daiva samskaras. We find the clear application of the term Samskaras to those bodily sacramental rites that were performed for sanctifying the personality of an individual. Some smrtikaras however include the [[Pakayajnas (पाकयज्ञाः)|Pakayajnas]] in their list of samskaras. According to Manu, the Smarta Samskaras or the Samskaras proper are thirteen in number from conception to death of a human being.<ref name=":1" />
{{columns-list|colwidth=15em|style=width: 1000px; font-style: normal;|
{{columns-list|colwidth=15em|style=width: 600px; font-style: normal;|
* 1. Garbhadhana
* 1. Garbhadhana
* 2. Pumsavana
* 2. Pumsavana
* 7. Annaprasana
* 7. Annaprasana
* 8. Chudakarma
* 8. Chudakarma
* 9. Upanayana or Maunjibandhana
* 9. Upanayana
* 10. Keshanta
* 10. Keshanta
* 11. Samavartana
* 11. Samavartana
* 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.
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 Smrti contains a list of twenty-five Samskaras, including Pakayajnas. Other Smrtis supply the list of sixteen Samskaras.<ref name=":1" />
==== Treatises and Nibandhas ====
The medieval treatises such as Viramitrodaya and Smrtichandrika, generally devote one section to the Samskaras. They touch upon the lists of Gautama, Angira, Vyasa and Jatukarnya etc. A majority exclude the Daiva Samskaras. For example, the Viramitrodaya and Samskaramayukha quote the list of Gautama but they only deal with the Brahma or Smarta Samskaras from Garbhadhana to Vivaha. Thus the term Samskaras became established to mean only the bodily sacraments. Like the Smrtis they also exclude the Antyeshti or funeral ceremonies. The Nibandhas besides the classical Smarta Samskaras describe a large number of minor rites and worships which were popularly practiced as they were either offshoots or parts of the major Samskaras.<ref name=":1" />
==== Paddhatis and Prayogas ====
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" />
=== Grouping of Samskaras ===
Samskaras can be grouped under the following heads
# The Pre-natal Samskaras
# The Samskaras of Childhood
# The Educational Samskaras
# The Marriage Samakara
# The Funeral Ceremonies
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" />
Antyesti or the funeral Samskara is not enumerated by Gautama 'in his long list of forty-eight Samskaras, it has been generally omitted by the Grhyasutras, the Dharmasutras and the Smrtis and neglected by later works bn the Samskaras. The reason underlying this exclusion or indifference was that the funeral was regarded as an inauspicious ceremony and it should not be described with auspicious ones. It was, perhaps, also due to the fact that the life history of an individual closes with the advent of death and the post-mortem ceremonies had no direct bearing on the cultivation of personality. Nevertheless, Antyesti was recognised as a Sarnskara Some Grhyasutras describe it, Manu, Yajnyavalkya, Jatukarnya enumerate it in the list of the Samskaras.<ref name=":1" />
=== Shodasa Samskaras ===
=== Shodasa Samskaras ===
Finally, it is decided in Samskaradipika that the following sixteen Samskaras are essential:<blockquote>आधानपुंसवनसीमन्तजातनामान्नचोलकाः। मौञ्जीव्रतानि गोदानसमावर्तनविवाहकाः॥ ādhānapuṃsavanasīmantajātanāmānnacolakāḥ।mauñjīvratāni godānasamāvartanavivāhakāḥ॥ अन्त्यं चैतानि कर्माणि प्रोच्यन्ते षोडशैव तु। antyaṃ caitāni karmāṇi procyante ṣoḍaśaiva tu ।</blockquote>They are
Finally, in the recent times, as mentioned in Samskaradipika, the following sixteen Samskaras have been deemed essential:<blockquote>आधानपुंसवनसीमन्तजातनामान्नचोलकाः। मौञ्जीव्रतानि गोदानसमावर्तनविवाहकाः॥ ādhānapuṃsavanasīmantajātanāmānnacolakāḥ।mauñjīvratāni godānasamāvartanavivāhakāḥ॥ अन्त्यं चैतानि कर्माणि प्रोच्यन्ते षोडशैव तु। antyaṃ caitāni karmāṇi procyante ṣoḍaśaiva tu ।</blockquote>They are
# [[Garbhadhanam (गर्भाधानम्)|गर्भाधानम् ॥ Garbhadhanam]]
# [[Garbhadhanam (गर्भाधानम्)|गर्भाधानम् ॥ Garbhadhanam]]
# [[Pumsavana (पुंसवनम्)|पुंसवनम् ॥ Pumsavana]]
# [[Pumsavana (पुंसवनम्)|पुंसवनम् ॥ Pumsavana]]
# [[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.
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.<ref name=":5" />
=== Moral Purpose ===
=== Moral Purpose ===
=== Personality Development ===
=== Personality Development ===
The Samskaras cover the full span of life, from birth to death of man. They influence and impress the individual through the Atmagunas and the after-life thereby supporting the siddhanta of reincarnation, one of the unique aspects of Sanatana Dharma. Covering each important step in the life of a human being they produce suitable impressions from the very beginning of one’s life. The Samskaras give a physical, mental and social guidance that directed the personality of an individual according to his growth. So a Hindu was required to live a life of discipline and his energies flowed into a well-guarded and purposive channel.
The Samskaras cover the full span of life, from birth to death of man. They influence and impress the individual through the Atmagunas and the after-life thereby supporting the siddhanta of reincarnation, one of the unique aspects of Sanatana Dharma. Covering each important step in the life of a human being they produce suitable impressions from the very beginning of one’s life. The Samskaras give a physical, mental and social guidance that directed the personality of an individual according to his growth. So a Hindu was required to live a life of discipline and his energies flowed into a well-guarded and purposive channel.<ref name=":5" />
The Garbhadhana Samskara was performed at the proper time when the couple were physically fit and in a healthy condition, when they knew each other’s heart and had intense desire for possessing a child. Their energies where wholly concentrated towards the art of procreation. The yajnas and veda mantras provided a pure and congenial atmosphere, an act which was according to the norms of the nature or Prkrti. The greater goal of a couple's union is for the creation of a good citizens who served the society.
The Garbhadhana Samskara was performed at the proper time when the couple were physically fit and in a healthy condition, when they knew each other’s heart and had intense desire for possessing a child. Their energies where wholly concentrated towards the art of procreation. The yajnas and veda mantras provided a pure and congenial atmosphere, an act which was according to the norms of the nature or Prkrti. The greater goal of a couple's union is for the creation of a good citizens who served the society.<ref name=":5" />
Throughout pregnancy the wife is guarded and protected against evil influences and her conduct was regulated to influence the growing child. It has been scientifically proven that the state of mind of the mother influences the unborn child in shaping his personality. At birth the father conducts Jatakarma, wishing for the new-born to be firm, strong and grow into an intellectual man. Every milestone of the child's development is an occasion of joy and felicitation in the family. Optimism and appreciation are thrown into the atmosphere of the budding child gradually shaping his or her mental faculties positively. These faculties are further enhanced with the Chudakarma and educational samskaras. The child is prescribed his duties and responsibilities are explained prior to his mind and body being encumbered with book knowledge and school discipline. The Upanayana and other educational samksaras are filled with prescriptions where the emotions and desires and will of the boy were melted, preparing him for a disciplined and austere life in the upcoming Grhasthaashrama. He also undergoes complete training for a rich and cultured life ahead. Marriage was a developed code of eugenics and the ceremony itself was to prepare the couple for their new activities. The yajnas and vratas prescribed for a grhastha were introduced to remove the selfish nature inherent of an individual and make him realize his role in the whole community. All these samskaras during life help the atma in its journey after life. While some believe that these sacraments are matters of faith, one cannot ignore the cultural motive underlying them. By making the samksaras compulsory the ancient sociologist seers aimed at evolving a type of humanity uniform in culture and character, having the same ideal in life. The followers of Sanatana Dharma were successful in this attempt forming a peculiar race and still living as a nation.<ref name=":5" />
Throughout pregnancy the wife is guarded and protected against evil influences and her conduct was regulated to influence the growing child. It has been scientifically proven that the state of mind of the mother influences the unborn child in shaping his personality. At birth the father conducts Jatakarma, wishing for the new-born to be firm, strong and grow into an intellectual man. Every milestone of the child's development is an occasion of joy and felicitation in the family. Optimism and appreciation are thrown into the atmosphere of the budding child gradually shaping his or her mental faculties positively. These faculties are further enhanced with the Chudakarma and educational samskaras. The child is prescribed his duties and responsibilities are explained prior to his mind and body being encumbered with book knowledge and school discipline. The Upanayana and other educational samksaras are filled with prescriptions where the emotions and desires and will of the boy were melted, preparing him for a disciplined and austere life in the upcoming Grhasthaashrama. He also undergoes complete training for a rich and cultured life ahead. Marriage was a developed code of eugenics and the ceremony itself was to prepare the couple for their new activities. The yajnas and vratas prescribed for a grhastha were introduced to remove the selfish nature inherent of an individual and make him realize his role in the whole community. All these samskaras during life help the atma in its journey after life. While some believe that these sacraments are matters of faith, one cannot ignore the cultural motive underlying them. By making the samksaras compulsory the ancient sociologist seers aimed at evolving a type of humanity uniform in culture and character, having the same ideal in life. The followers of Sanatana Dharma were successful in this attempt forming a peculiar race and still living as a nation.<ref name=":5" />
Sankha-Likhita remarks, “Purified by the Samskaras and always practicing the eight virtues of the soul, one gets fame, merits and svarga, he goes to Brahma-loka and reaches the state of Brahman-hood from where he never falls.<ref name=":5" />
Sankha-Likhita remarks, “Purified by the Samskaras and always practicing the eight virtues of the soul, one gets fame, merits and svarga, he goes to Brahma-loka and reaches the state of Brahman-hood from where he never falls.<ref name=":5" />
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" />
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>
स्वाध्यायेन व्रतैर्होमैस्त्रैविद्येनेज्यया सुतैः । महायज्ञैश्च यज्ञैश्च ब्राह्मीयं क्रियते तनुः । । २.२८ । । (Manu. Smrt. 2.28)
== Eligibility ==
== Eligibility ==
इन्द्रियाणि मनस्यूर्मौ वाचि वैकारिकं मनः | वाचं वर्णसमाम्नाये तमोङ्कारे स्वरे न्यसेत् ||५३|| ॐकारं बिन्दौ नादे तं तं तु प्राणे महत्यमुम् | <ref>Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB Adhyaya 15].</ref>
इन्द्रियाणि मनस्यूर्मौ वाचि वैकारिकं मनः | वाचं वर्णसमाम्नाये तमोङ्कारे स्वरे न्यसेत् ||५३|| ॐकारं बिन्दौ नादे तं तं तु प्राणे महत्यमुम् | <ref>Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB Adhyaya 15].</ref>
niṣēkādiśmaśānāntaiḥ saṁskāraiḥ saṁskr̥tō dvijaḥ | indriyēṣu kriyāyajñānjñānadīpēṣu juhvati ||52||
indriyāṇi manasyūrmau vāci vaikārikaṁ manaḥ | vācaṁ varṇasamāmnāyē tamōṅkārē svarē nyasēt ||53|| oṁkāraṁ bindau nādē taṁ taṁ tu prāṇē mahatyamum |</blockquote>
== References ==
== References ==
[[Category:Samskaras]]
[[Category:Samskaras]]
<references />
<references />