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We can broadly divide the purpose of the Samskaras into two classes.  The first class is popular and superstitious, which is motived by unquestioned faith and naive simplicity of the unsophisticated mind. The second class is priestly (pertaining to rituals) and cultural. Its origin is due to conscious forces governing the development and evolution of the society, when human beings try to improve upon nature.<ref name=":5" />

We can broadly divide the purpose of the Samskaras into two classes.  The first class is popular and superstitious, which is motived by unquestioned faith and naive simplicity of the unsophisticated mind. The second class is priestly (pertaining to rituals) and cultural. Its origin is due to conscious forces governing the development and evolution of the society, when human beings try to improve upon nature.<ref name=":5" />

The popular and superstitious believed in the superhuman influences. They thought that these influences (both hostile and beneficial ones) could interfere in every important occasion in a man's life. The hostile influences such as bhutas, pisachas (loosely translated as spirits and goblins) rakshasas which caused unfavorable hindrances were removed by propitiation, deception or by threatening them. The householder also invoked the help of deities, to drive away foul influences. Specific physical actions (like combing the hair at the time of Simantonnayana, shaking the body, making noise etc), material things (water is used to remove physical impurities as well as warding off pisachas) weapons (a staff given to the student during Upanayana helps in protection) were other devices used to remove unwanted supernatural influences. In addition to having ways to remove hostile forces, favorable influences were invited and attracted for the benefit of the recipient of a particular samskara. Presiding devatas for each occasion are invoked and pleased to confer blessings on the man.<ref name=":5" />  

The popular and superstitious believed in the superhuman influences. They thought that these influences (both hostile and beneficial ones) could interfere in every important occasion in a man's life. The hostile influences such as bhutas, pisachas (loosely translated as spirits and goblins) rakshasas which caused unfavorable hindrances were removed by propitiation, deception or by threatening them. The householder also invoked the help of deities, to drive away foul influences. Specific physical actions (like combing the hair at the time of Simantonnayana, shaking the body, making noise etc), material things (water is used to remove physical impurities as well as warding off pisachas) weapons (a staff given to the student during Upanayana helps in protection) were other devices used to remove unwanted supernatural influences. In addition to having ways to remove hostile forces, favorable influences were invited and attracted for the benefit of the recipient of a particular samskara. Presiding devatas for each occasion are invoked and are pleased so that they confer blessings on the man. Men also helped themselves by various other means such as using touch, smell, consuming certain foods, anointment and sight of auspicious things. Avoidance of ugly and inauspicious sights, giving up contact with impure persons, certain utterances, and avoiding certain occasions such as death was also practiced to preserve the purity of an individual.<ref name=":5" />  

The very purpose of each Samskara is explained in the following verses:<blockquote>निषेकात् बौजिकं चैनः गार्भिकं चापमृज्यते। क्षेत्रसंस्कारसिद्धिश्च गर्भाधानफलं तथा॥  

 

 

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॥  

गर्भे भवेच्च पुंसूतेः पुंस्त्वस्य प्रतिपादनम्। निषेकफलवत् ज्ञेयं फलं सीमन्तकर्मणः॥  

गर्भे भवेच्च पुंसूतेः पुंस्त्वस्य प्रतिपादनम्। निषेकफलवत् ज्ञेयं फलं सीमन्तकर्मणः॥