Difference between revisions of "Garbhadhana (गर्भाधानम्)"
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| − | Garbadhana (Samskrit: गर्भाधानम्) is classified as the first of the sixteen Samkaras. The rite through which a man placed his seed in a woman was called Garbhadhana. Saunaka gives the similar definition though in slightly different words: the rite by the performance of which a woman receives semen scattered (by her husband) is called Garbhalambhanam or Garbhadhana.<ref name=":1">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 79-)</ref> | + | Garbadhana (Samskrit: गर्भाधानम्) is classified as the first of the sixteen Samkaras followed by people practicing Sanatana Dharma. The rite through which a man placed his seed in a woman was called Garbhadhana. Saunaka gives the similar definition though in slightly different words: the rite by the performance of which a woman receives semen scattered (by her husband) is called Garbhalambhanam or Garbhadhana.<ref name=":1">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 79-)</ref> |
| − | One of the prenatal sacraments, this Samskara was performed at the time when the couple are mentally and physically fit to | + | One of the prenatal sacraments, this Samskara of impregnation was performed at the time when the couple are mentally and physically fit to take part in the procreative process.<ref name=":1" /> |
== Introduction == | == Introduction == | ||
| − | Procreation is a natural act. A human pair copulated, whenever there was a physical demand for it, without any anticipation of progeny, though it was a usual consequence. The Garbhadhana Samskara, however, presupposed a well established home, a regular marriage, a desire of possessing children and a religious idea that a benevolent divine cause helped men in begetting children. So the origin of this Samskara belongs to a time when the civilization was far advanced from | + | Procreation is a natural act. A human pair copulated, whenever there was a physical demand for it, without any anticipation of progeny, though it was a usual consequence. The Garbhadhana Samskara, however, presupposed a well established home, a regular marriage, a desire of possessing children and a religious idea that a benevolent divine cause helped men in begetting children. So the origin of this Samskara belongs to a time when the civilization was far advanced from primitive social conditions.<ref name=":1" /> |
| + | There are many siddhantas involved in the development of an organized society and the [[Family Structure in Sanatana Dharma (सनातनीय कुटुम्बव्यवस्था)|role of a family]] as the fundamental unit of a society. Just like Upanayana is a required Samskara for initiation into education, Vivaha samskara is required as a foundation for the family support system. Begetting children was regarded as a sacred duty binding on every individual and the couple lacking children could not be relieved of their debt to their forefathers. We see that parental instincts found their expression in many Veda mantras containing prayers for being blessed with children. The family having many children was an indicator of their prosperity.<ref name=":1" /><blockquote>पु॒त्रासो॒ यत्र॑ पि॒तरो॒ भव॑न्ति॒ .... (Rig. Veda. 1.89.9) | ||
| + | प्र॒जां च॑ ध॒त्तं द्रवि॑णं च धत्तम् । (Rig.Veda. 8.89.10)</blockquote>Thus the idea and perhaps a simple ceremony marking that of conception were of importance even during the Vedic times. The ritual procedure adopted in the Garbhadhana must have assumed a fairly ceremonious shape before the codification of the Samskaras in the Grhyasutras. | ||
| + | == Etymology == | ||
| + | Literally it means "implanting an embryo (into wife)". The name suggests the first sexual intercourse of husband and wife. It can be traced to Atharvaveda (5.25) and Bṛhadāraṇyakopaniṣat (6.4.21). This is to be performed on the fourth day of the menstrual cycle of the wife. | ||
| − | + | == Modern Findings related to Garbhadhana == | |
| + | The ceremony of impregnation instils ethical confidence in the minds of married couples to have sex and reproduce properly. In the individual consciousness, depending upon psychosomatic urges, they should be in a preparedness, mentally and physically, to satisfy the needs of the above obligations. | ||
| + | |||
| + | Modern psychologists assert that 'Development Psychology' starts from the conception and the list of Samskaras also puts Garbhadhana on the very top. Very minute details have been given as to why, when and how it should be performed for perfect impregnation to bear a perfect child at the right time.<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> | ||
| + | |||
| + | == Ayurvedic Perspectives == | ||
| + | |||
| + | It has long been recognized by our ancient seers that the role of woman in bearing the future generation is very important. Indian Ayurvedic texts provide detailed information about the prenatal samskaras. | ||
| + | |||
| + | Age for Impregnation | ||
| + | |||
| + | Time of Impregnation | ||
| + | |||
| + | Mental status of the Expecting Mother | ||
Carakasaṃhitā (Śārīrasthānam, 2.25) says that the lady would give birth to a child similar to the one whom she had had in mind during conception:<blockquote>गर्भोत्पत्तौ तु मनः स्त्रियाः यं जन्तुं व्रजेत् तत्सदृशं प्रसूते। garbhotpattau tu manaḥ striyāḥ yaṃ jantuṃ vrajet tatsadṛśaṃ prasūte।</blockquote> | Carakasaṃhitā (Śārīrasthānam, 2.25) says that the lady would give birth to a child similar to the one whom she had had in mind during conception:<blockquote>गर्भोत्पत्तौ तु मनः स्त्रियाः यं जन्तुं व्रजेत् तत्सदृशं प्रसूते। garbhotpattau tu manaḥ striyāḥ yaṃ jantuṃ vrajet tatsadṛśaṃ prasūte।</blockquote> | ||
| + | |||
| + | == References == | ||
[[Category:Samskaras]] | [[Category:Samskaras]] | ||
Revision as of 21:52, 10 March 2022
Garbadhana (Samskrit: गर्भाधानम्) is classified as the first of the sixteen Samkaras followed by people practicing Sanatana Dharma. The rite through which a man placed his seed in a woman was called Garbhadhana. Saunaka gives the similar definition though in slightly different words: the rite by the performance of which a woman receives semen scattered (by her husband) is called Garbhalambhanam or Garbhadhana.[1]
One of the prenatal sacraments, this Samskara of impregnation was performed at the time when the couple are mentally and physically fit to take part in the procreative process.[1]
Introduction
Procreation is a natural act. A human pair copulated, whenever there was a physical demand for it, without any anticipation of progeny, though it was a usual consequence. The Garbhadhana Samskara, however, presupposed a well established home, a regular marriage, a desire of possessing children and a religious idea that a benevolent divine cause helped men in begetting children. So the origin of this Samskara belongs to a time when the civilization was far advanced from primitive social conditions.[1]
There are many siddhantas involved in the development of an organized society and the role of a family as the fundamental unit of a society. Just like Upanayana is a required Samskara for initiation into education, Vivaha samskara is required as a foundation for the family support system. Begetting children was regarded as a sacred duty binding on every individual and the couple lacking children could not be relieved of their debt to their forefathers. We see that parental instincts found their expression in many Veda mantras containing prayers for being blessed with children. The family having many children was an indicator of their prosperity.[1]
पु॒त्रासो॒ यत्र॑ पि॒तरो॒ भव॑न्ति॒ .... (Rig. Veda. 1.89.9) प्र॒जां च॑ ध॒त्तं द्रवि॑णं च धत्तम् । (Rig.Veda. 8.89.10)
Thus the idea and perhaps a simple ceremony marking that of conception were of importance even during the Vedic times. The ritual procedure adopted in the Garbhadhana must have assumed a fairly ceremonious shape before the codification of the Samskaras in the Grhyasutras.
Etymology
Literally it means "implanting an embryo (into wife)". The name suggests the first sexual intercourse of husband and wife. It can be traced to Atharvaveda (5.25) and Bṛhadāraṇyakopaniṣat (6.4.21). This is to be performed on the fourth day of the menstrual cycle of the wife.
The ceremony of impregnation instils ethical confidence in the minds of married couples to have sex and reproduce properly. In the individual consciousness, depending upon psychosomatic urges, they should be in a preparedness, mentally and physically, to satisfy the needs of the above obligations.
Modern psychologists assert that 'Development Psychology' starts from the conception and the list of Samskaras also puts Garbhadhana on the very top. Very minute details have been given as to why, when and how it should be performed for perfect impregnation to bear a perfect child at the right time.[2]
Ayurvedic Perspectives
It has long been recognized by our ancient seers that the role of woman in bearing the future generation is very important. Indian Ayurvedic texts provide detailed information about the prenatal samskaras.
Age for Impregnation
Time of Impregnation
Mental status of the Expecting Mother
Carakasaṃhitā (Śārīrasthānam, 2.25) says that the lady would give birth to a child similar to the one whom she had had in mind during conception:
गर्भोत्पत्तौ तु मनः स्त्रियाः यं जन्तुं व्रजेत् तत्सदृशं प्रसूते। garbhotpattau tu manaḥ striyāḥ yaṃ jantuṃ vrajet tatsadṛśaṃ prasūte।