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== व्युतपत्तिः ॥ Etymology and Definition ==

== व्युतपत्तिः ॥ Etymology and 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, 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.   

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" />  

Mimamsakas speak of samskaras in a different context, as Panch-bhusamskaras and the Paaka samskaras by which they mean sweeping, sprinkling and purifying the yajnashala, and boiling or preparing food for the yajna.<ref name=":1">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 28-38)</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>

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 the 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 were after making offerings to the fire and 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.   

 

 

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 ==

    

    

{| class="wikitable" style="float:right; margin-left: 10px;"

{| class="wikitable" style="float:right; margin-left: 10px;"

|+Samskaras as per Grhyasutras

|+Samskaras as in various Grhyasutras

!S.No

!S.No

! style="color:green" | Ashvalayana

! style="color:green" | Ashvalayana

|}

|}

{| class="wikitable" style="float:right; margin-left: 10px;"

{| class="wikitable" style="float:right; margin-left: 10px;"

|+Samskaras as per Grhyasutras

|+Samskaras as in various Grhyasutras

!S.No

!S.No

! style="color:red" | Varaha

! style="color:red" | Varaha

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" /> 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: 600px; font-style: normal;|

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

* 1. Garbhadhana

* 1. Garbhadhana

* 2. Pumsavana

* 2. Pumsavana

* 9-12. Chatvari veda-vratas

* 9-12. Chatvari veda-vratas

* 13. Snana

* 13. Snana

* 14. Sahadharmacharini-samyoga

* 14. Sahadharmacharini-samyoga (Vivaha)

* 15-19. Pancha Mahayajnas (Deva, Brahma, Pitr, Manushya, Bhuta yajnas)

* 15-19. Pancha Mahayajnas (Deva, Brahma, Pitr, Manushya, Bhuta yajnas)

* 20-26. Sapta Pakayajnas (Ashtaka, Parvana, Shraddha, Sravani, Agrahayani, Chaitri, Asvayuji)

* 20-26. Sapta Pakayajnas (Ashtaka, Parvana, Shraddha, Sravani, Agrahayani, Chaitri, Asvayuji)

* 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 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" />

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" />

==== Treatises and Nibandhas ====

==== Treatises and Nibandhas ====

=== Classification of Samskaras ===

=== Classification of Samskaras ===

Samskaras can be grouped under the following heads

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 (बाल्यसंस्काराः)]] -  

# 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 Educational Samskaras (विद्याभ्याससंस्काराः)

# The Educational Samskaras (विद्याभ्याससंस्काराः)

# The Marriage Samakara (विवाहसंस्कारः)

# The Marriage Samakara (विवाहसंस्कारः)

# The Funeral Samskara (अन्त्येष्टिसंस्कारः)

# The Funeral Samskara (अन्त्येष्टिसंस्कारः)

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" />

 

 

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 Samskara. Some Grhyasutras describe it, Manu, Yajnyavalkya, Jatukarnya enumerate it in the list of the Samskaras.<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 Samskara. Some Grhyasutras describe it, Manu, Yajnyavalkya, Jatukarnya enumerate it in the list of the Samskaras.<ref name=":1" />  

=== Shodasa Samskaras ===

=== Shodasa Samskaras ===

While we saw in the above section how the number of samksaras varied from time to time.  

We saw in the above section how the number of samksaras varied from time to time across texts. 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  

 

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]]

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 ==

An investigation into the real purpose and significance of samskaras is fraught with many difficulties such as - the ages of time period elapsed since the start of these sacraments, popular superstitions surrounding them, along with a national sentiment trained to look only at the bright side of these sacraments (and ignore the negative aspects). But there are stubborn failings of the modern mind too. It is filled with prejudices labelling anything ancient must be superstitious. It fails to understand the strict discipline of the ancients and takes a suspicious view of the spiritual values associated with the sacraments. Keeping these viewpoints a careful study of the Samskaras should be undertaken overcoming, with sympathy, the shortfalls in human nature through the ages of development.<ref name=":5">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 39-57)</ref>

An investigation into the real purpose and significance of samskaras is fraught with many difficulties such as - the ages of time period elapsed since the start of these sacraments, popular superstitions surrounding them, along with a national sentiment trained to look only at the bright side of these sacraments (and ignore the negative aspects). But there are stubborn failings of the modern mind too. It is filled with prejudices labelling anything ancient must be superstitious. It fails to understand the strict discipline of the ancients and takes a suspicious view of the spiritual values associated with the sacraments. Keeping these viewpoints a careful study of the Samskaras should be undertaken overcoming, with sympathy, the shortfalls in human nature through the ages of development.<ref name=":5">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 39-57)</ref>

# We find significant prohibitions of some Samskaras, such as during natural calamity, political revolution, death etc when some samskaras are postponed. The rationale is that in all such cases proper mental makeup is wanting.

# We find significant prohibitions of some Samskaras, such as during natural calamity, political revolution, death etc when some samskaras are postponed. The rationale is that in all such cases proper mental makeup is wanting.

# A tendency of observing the supernatural powers (astrological) such as stars and planets, with an intention of taking precautionary steps.  

# A tendency of observing the supernatural powers (astrological) such as stars and planets, with an intention of taking precautionary steps.  

# Signalling of the auspicious day (Punyahvachana) is another constituent of the samskaras.

# Signaling of the auspicious day (Punyahvachana) is another constituent of the samskaras.

# Feeding the Brahmanas, is generally regarded as essential part in all the samksaras.

# Feeding the Brahmanas, is generally regarded as essential part in all the samksaras.

# Use of samudrika, marks on the body for certain samskaras such as vivaha is observed.

# Use of samudrika, marks on the body for certain samskaras such as vivaha is observed.

# Pomp and granduer, attendance of large number of persons in most samskaras are parts rather than constituents of samskaras.

# Pomp and grandeur, attendance of large number of persons in most samskaras are parts rather than constituents of samskaras.

Few ritualistic parts include the homas, Ganapatipuja, Punyahvachana, Naandishraddha, and Matrkapuja apart from performing aachamana and uttering the sankalpa, pranayama and other basic operations.<ref>Dr. Heramba Chatterjee Sastri. (1967) ''Studies in some aspects of Hindu Samskaras in Ancient India, In the light of Samskaratattva of Raghunandana.'' Calcutta: Sanskrit Pustak Bhandar (Pages 29-39)</ref>

Few ritualistic parts include the homas, Ganapatipuja, Punyahvachana, Naandishraddha, and Matrkapuja apart from performing aachamana and uttering the sankalpa, pranayama and other basic operations.<ref>Dr. Heramba Chatterjee Sastri. (1967) ''Studies in some aspects of Hindu Samskaras in Ancient India, In the light of Samskaratattva of Raghunandana.'' Calcutta: Sanskrit Pustak Bhandar (Pages 29-39)</ref>

=== 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 Shadasha 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|

संस्कारो हि गुणान्तराधानमुच्यते|

संस्कारो हि गुणान्तराधानमुच्यते|

Therefore in general, through the term Samskara, Ayurveda suggests change of original [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|Gunas]] or properties and development of new desirable properties in a substance in order to make it suitable for some desired activity. With this link, Shadasha Samskaras are considered as the tools (procedural) used to bring about certain qualities in a person to make him capable of facing new changes or challenges of life and pass through them effortlessly rather with better outcomes.  

Therefore in general, through the term Samskara, Ayurveda suggests change of original [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|Gunas]] or properties and development of new desirable properties in a substance in order to make it suitable for some desired activity. With this link, Shadasha Samskaras are considered as the tools (procedural) used to bring about certain qualities in a person to make him capable of facing new changes or challenges of life and pass through them effortlessly rather with better outcomes.  

== Material Aims of Samskaras ==

== Purusharthas and Samskaras ==

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. One who undergoes the Daiva samskaras attains the status of devatas etc". As attaining Svargaloka was regarded the ultimate goal of life by common people in ancient times, the Samskaras naturally became instrumental in the attainment, of that coveted state of existence.<ref name=":5" />

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. One who undergoes the Daiva samskaras attains the status of devatas etc". As attaining Svargaloka was regarded the ultimate goal of life by common people in ancient times, the Samskaras naturally became instrumental in the attainment, of that coveted state of existence.<ref name=":5" />