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Samavartana (Samskrit :  समावर्तनम्) literally means "return from teacher's house to one's house". This Samskara is not needed if the student learns under his own father or if the student does not want to get married. This Samskara is not an Aṅga (part) of marriage.

Samavartana (Samskrit :  समावर्तनम्) literally means "return from teacher's house to one's house". This Samskara is not needed if the student learns under his own father or if the student does not want to get married. This Samskara is not an Aṅga (part) of marriage.

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

== Samavartana in Ancient Days ==

== Samavartana in Ancient Days ==

In early times it was performed when the education of the youth was over; marriage usually followed, but it was not necessarily immediate. Various grhyasutras elaborate about this occasion and the necessary rituals to be followed which included primarily a ceremonial bath given to the student, following which he is called [[Snataka (स्नातकः)|Snataka]].<blockquote>वेदमधीत्य स्नास्यन् . . .। vedamadhītya snāsyan . . (Apas. Grhy. Sutr. 5.12.1)<ref>Apastamba Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AC%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D#%E0%A4%85%E0%A4%A5_%E0%A4%AA%E0%A4%9E%E0%A5 Patala 5 Khanda 12])</ref> </blockquote>Having completed the study of Veda, Vedāṅgas, Mīmāṃsā etc., while going to have the ceremonial bath . . .<blockquote>वेदमधीत्य स्नात्यन्नित्युक्तं समावर्तनम्।१। (Baud. Grhy. Sutr. 2.6.1)<ref>Baudhayana Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8C%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4% Prashna 2])</ref></blockquote>

In early times it was performed when the education of the youth was over; marriage usually followed, but it was not necessarily immediate. Various grhyasutras elaborate about this occasion and the necessary rituals to be followed which included primarily a ceremonial bath given to the student, following which he is called [[Snataka (स्नातकः)|Snataka]].<blockquote>वेदमधीत्य स्नास्यन् . . .। vedamadhītya snāsyan . . (Apas. Grhy. Sutr. 5.12.1)<ref>Apastamba Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AC%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D#%E0%A4%85%E0%A4%A5_%E0%A4%AA%E0%A4%9E%E0%A5 Patala 5 Khanda 12])</ref> </blockquote>Having completed the study of Veda, Vedāṅgas, Mīmāṃsā etc., while going to have the ceremonial bath . . .<blockquote>वेदमधीत्य स्नात्यन्नित्युक्तं समावर्तनम्।१। (Baud. Grhy. Sutr. 2.6.1)<ref name=":3">Baudhayana Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8C%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83_%E0%A5%A8 Prashna 2])</ref></blockquote>

=== Eligibility ===

=== Eligibility ===

A majority of students followed the normal course of life and took up the life of a grhastha, a very few preferred the Naistika Brahmacharya.

A majority of students followed the normal course of life and took up the life of a grhastha, a very few preferred the Naistika Brahmacharya.

== Procedure ==

== समावर्तनविधिः ॥ Ceremonies at Samavartana ==

A simple yet significant ceremony, an auspicious day was selected and the student was required to shut himself up in a room throughout the morning.

A simple yet significant ceremony, an auspicious day was selected and the student was required to shut himself up in a room throughout the morning. According to Bharadvaja Grhyasutra, it was done, so that the sun may not be insulted by the superior lustre of a Snataka.

At noon the student came out of his room, cleansed his mouth and shaved his head and beard. He then relinquishes his mekhala (girdle) and ajina (deer skin) which were the insignia of the student's order. It marks the end of the period of strict discipline and the teacher himself, who previously sternly refused him the use of luxurious things, now offers them to the student. He gives him a bath in fragrant water followed by an offer of new clothes.

It is a ceremonial bath because it symbolises the crossing of the ocean of literature learning by the student - hence Vidyasnataka and Vratasnataka - meaning one who has bathed in the ocean of learning and one who has bathed in vows respectively. In Sanskrit literature, learning is compared to an ocean.

Ornaments, garlands, collyrium, tuban, umbrella, and shoes, and other necessities and conforts of a householder, the use of which was forbidden to him in the Brahmacharya ashrama were now to be formally and officially offered to him by his teacher with the recitation of proper mantras.<ref name=":0">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref>

As regards the bathing procedure, eight vessels of water are kept (representing the eight quarters of the earth) and the student draws the water with appropriate mantras. The body of the student heated by the fire of austerity and penance now requires to be cooled, which is symbolized by bathing (Paraskara Grhyasutras 2.6.8-10)<ref name=":02">Paraskara [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%B0%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Grhyasutras]</ref>

=== स्नानम् ॥ Snana ===

=== Postbath Ceremonies ===

This samskara is also called Snana because bathing is an important aspect here. According to some anthropologists, bathing was meant for washing away divinity from the student. During his Brahmacharya period, he was living in contact with the deities and he also develops a divine influence around him. So before returning to the ordinary world, he had to remove the divine influence which would be otherwise polluted and thereby incurring divine displeasure. Also the Brahmacharya period is regarded as a long yajna, so just as for any yajna where an Avabhrta bath is taken, so also a ceremonial bath marks the end of Brahmacharya period.<ref name=":1">Pandey, Rajbali. (2002 Reprint) ''Hindu Samskaras : Socio-Religious Study of the Hindu Sacraments.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

After the ceremonial bath, relinquishes his mekhala (girdle) and ajina (deer skin) which were the insignia of the student's order and puts on a loin cloth. The student having eaten curd and sesame, cleans his mouth and shaves his beard, removes the lock of hair, and nails. He then touches his guru's feet and offers the samidhas in agni, It marks the end of the period of strict discipline and the teacher himself, who previously sternly refused him the use of luxurious things, now offers them to the student. He gives him a bath in fragrant water followed by an offer of new clothes.

It is a ritual bath because it symbolises the crossing of the ocean of literature learning by the student - hence Vidyasnataka and Vratasnataka - meaning one who has bathed in the ocean of learning and one who has bathed in vows respectively. In Sanskrit literature, learning is compared to an ocean.

Ornaments, garlands, collyrium, tuban, umbrella, mirror, and shoes, and other necessities and comforts of a householder, the use of which was forbidden to him in the Brahmacharya ashrama were now to be formally and officially offered to him by his teacher with the recitation of proper mantras (Paraskara Grhyasutras 2.6.12-13). A bamboo staff was given to the scholar. The teacher offers Madhuparka (combination of honey and ghee) to the student, indicating a great respect for it is reserved for a few (king, a teacher, a son-in-law and snataka).<ref name=":02" /><ref name=":0">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref><ref name=":1" />

=== गुरुवनुज्ञा ॥ Permission of Guru ===

=== गुरुवनुज्ञा ॥ Permission of Guru ===

The permission of the teacher is essential and has been prescribed for the student to enter the next ashrama. The convocation speech emphasizes that the student continues the lineage.<blockquote>आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः (तैतिरीयोपनिषत् - शिक्षावल्ली)</blockquote>Having offered गुरुदक्षिणा, get married and see that you won't cut off the chain of progeny.

The permission of the teacher is essential and has been prescribed for the student to enter the next ashrama. The convocation speech emphasizes that the student continues the lineage.<blockquote>आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः (तैतिरीयोपनिषत् - शिक्षावल्ली)</blockquote>Having offered गुरुदक्षिणा, get married and see that you won't cut off the chain of progeny.

Before the ceremonial bath, the student has to obtain permission from the acharya to end his studentship and give him guru-dakshina - tuition fees as explained below in Parashara Smrti. <blockquote>गुरवे तु वरं दत्त्वा स्नायीत तदनुज्ञया । वेदव्रतनि वा पारं नीत्वा ह्युभयमेव वा ॥  '''पराशरस्मृतिः - आचारकाण्डः'''</blockquote>In similar lines the Yajnavalkya smrti also expresses the similar idea<blockquote>गुरवे तु वरं दत्त्वा स्नायाद्वा तदनुज्ञया । वेदं व्रतानि वा पारं नीत्वा ह्युभयं एव वा । । १.५१ । । (Yajn. Smrt. 1.51)<ref>Yajnavalkya Smrti (Acharaadhyaya [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%B5%E0%A4%BF%E0%A4%B5%E0%A4%BE%E0%A4%B9%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Vivahaprakarana]) </ref></blockquote>Manusmrti <blockquote>गुरुणानुमतः स्नात्वा समावृत्तो यथाविधि । उद्वहेत द्विजो भार्यां सवर्णां लक्षणान्विताम् । । ३.४ । ।<ref name=":2">Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref></blockquote>

Before the ceremonial bath, the student has to obtain permission from the acharya to end his studentship and give him guru-dakshina - tuition fees as explained below in Parashara Smrti. <blockquote>गुरवे तु वरं दत्त्वा स्नायीत तदनुज्ञया । वेदव्रतनि वा पारं नीत्वा ह्युभयमेव वा ॥  '''पराशरस्मृतिः - आचारकाण्डः'''</blockquote>In similar lines the Yajnavalkya smrti also expresses the above idea<blockquote>गुरवे तु वरं दत्त्वा स्नायाद्वा तदनुज्ञया । वेदं व्रतानि वा पारं नीत्वा ह्युभयं एव वा । । १.५१ । । (Yajn. Smrt. 1.51)<ref>Yajnavalkya Smrti (Acharaadhyaya [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%B5%E0%A4%BF%E0%A4%B5%E0%A4%BE%E0%A4%B9%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Vivahaprakarana]) </ref></blockquote>Up to this time the student did not pay any thing to the Acharya. So at the time of taking leave from him he is expected to pay him according to his means, in the form of fees.

 

 

The famous samavartana speech in the Taittriyopanishad starts with Speak the Truth, Practice Dharma, Make no mistake about the study of the Veda..<ref name=":03">N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref><blockquote>वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति - सत्यं वद , धर्मं चर, स्वाध्यायान्मा प्रमदः ।... ... (Tait. Upan. Shiks. 11.1)<ref>Taittriya Upanishad [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE%E0%A4%B5%E0%A4% (Shiksha Valli Anuvaka 11])</ref></blockquote>Having taught the Vedas to the student, the preceptor Acharya imparts the Samavartana or end of education instructions to disciples (Antevasi). It is implied that a disciple who has studied the Veda, should not leave his Acharya's house without inquiring into the scriptural duties. (Page 265-266 of Reference <ref>Swami Gambhirananda (1957) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha, and Taittriya)'' ''with the Commentary of Sankaracharya.'' Calcutta: Advaita Ashrama</ref>).

 

=== समावर्तनम् (स्नातकम्) विवाहः च ॥ Snataka and Marriage ===

== समावर्तनम् (स्नातकम्) विवाहः च ॥ Snataka and Marriage ==

A lot of confusion prevails as to the conduct of Samavartana and Marriage whether they should be conducted as contiguous events or not. Later when Upanayana lost its educational significance, it became more of a bodily samskara, more of a license for marriage. But because marriage could not take place before the Samavartana, it must be performed some time before marriage. In the present situations, in majority of cases Upanayana is performed followed by Samavartana immediately and all this has become symbolic. Unfortunately, it portrays that education of the person is completed even before it commenced.<ref name=":1" /> <blockquote>वेदानधीत्य वेदौ वा वेदं वापि यथाक्रमम् । अविप्लुतब्रह्मचर्यो गृहस्थाश्रममावसेत् ॥  (Manu. Smrt. 3.2)<ref name=":2" /></blockquote><blockquote>अनधीत्य द्विजो वेदान् अनुत्पाद्य तथा सुतान् । अनिष्ट्वा चैव यज्ञांश्च मोक्षमिच्छन् व्रजत्यधः ॥ (Manu. Smrt. 6.37)<ref>Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%B7%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 6])</ref></blockquote><blockquote>गुरुगेहदनावृत्तः स्नातको  हि न कथ्यते । तत्परत्वविधानाच्च न तवत् दारसङ्ग्रहः ॥ (Shlok. Vart. Praty. 103 and 104)</blockquote>All the above stand for विवाहः after समावर्तनम् । We see that there is no insistence on performance of समवर्तनम् and  विवाह without pause.<blockquote>वेदमधीत्य स्नास्यन् प्रागुदयात् व्रजं प्रविश्य अन्तर्लोम्ना चर्मणा द्वारमपिधाय आस्ते। (Apas. Grhy. Sutr. 5.12.1)</blockquote><blockquote>रतिना सम्भाष्य यथार्थं गच्छति । (Apas. Grhy. Sutr. 5.12.14)</blockquote>Having discussed with a friend , the student would go to an आश्रम (गार्हस्थ्यम् , वानप्रस्थम् , संन्यासः ) as per his choice.

A lot of confusion prevails as to the conduct of Samavartana and Marriage whether they should be conducted as contiguous events or not. Later when Upanayana lost its educational significance, it became more of a bodily samskara, more of a license for marriage. But because marriage could not take place before the Samavartana, it must be performed some time before marriage. In the present situations, in majority of cases Upanayana is performed followed by Samavartana immediately and all this has become symbolic. Unfortunately, it portrays that education of the person is completed even before it commenced.<ref name=":1" /> <blockquote>वेदानधीत्य वेदौ वा वेदं वापि यथाक्रमम् । अविप्लुतब्रह्मचर्यो गृहस्थाश्रममावसेत् ॥  (Manu. Smrt. 3.2)<ref name=":2">Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref></blockquote><blockquote>अनधीत्य द्विजो वेदान् अनुत्पाद्य तथा सुतान् । अनिष्ट्वा चैव यज्ञांश्च मोक्षमिच्छन् व्रजत्यधः ॥ (Manu. Smrt. 6.37)<ref>Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%B7%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 6])</ref></blockquote><blockquote>गुरुगेहदनावृत्तः स्नातको  हि न कथ्यते । तत्परत्वविधानाच्च न तवत् दारसङ्ग्रहः ॥ (Shlok. Vart. Praty. 103 and 104)</blockquote>All the above stand for विवाहः after समावर्तनम् । We see that there is no insistence on performance of समवर्तनम् and  विवाह without pause.<blockquote>वेदमधीत्य स्नास्यन् प्रागुदयात् व्रजं प्रविश्य अन्तर्लोम्ना चर्मणा द्वारमपिधाय आस्ते। (Apas. Grhy. Sutr. 5.12.1)<ref>Apastamba Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AC%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D#%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4% Patala 5 Khanda 12])</ref></blockquote><blockquote>रातिना सम्भाष्य यथार्थं गच्छति १४ । (Apas. Grhy. Sutr. 5.12.14)</blockquote>Having discussed with a friend , the student would go to an आश्रम (गार्हस्थ्यम् , वानप्रस्थम् , संन्यासः ) as per his choice.

Therefore one cannot claim that both समावर्तनम् and विवाह are without any gap (अव्यवहित)।

Therefore one cannot claim that both समावर्तनम् and विवाह are without any gap (अव्यवहित)।

सुदर्शनाचार्य discusses the above issue as follows<blockquote>सर्वर्तवो विवाहस्य इति सूत्रात्  यदा  दक्षिणायने विवाहः तदा समावर्तनमपि तत्रैव - अन्यथा उदगयने समावर्तने अनाश्रमी न तिष्ठेत् इति विरोधः स्यात् ।</blockquote>The purport is that - since all ऋतुs are acceptable for विवाह , one has to decide well in advance as to which आश्रम he wants to embrace - गृहस्थवानप्रस्थसंन्यासाश्रमाः ( ब्रह्मचर्यादेव प्रव्रजेत् etc) and if he wishes to go to गृहस्थाश्रम then he has to arrange the विवाह,  with the help of friends , parents and गुरु, and see to it that both स्नातकव्रतम् and विवाह fall in the same - either उत्तरायणम् or दक्षिणायनम् । समावर्तनम् in उत्तरायणम् and विवाह in दक्षिणायनम् or vice versa is not acceptable as it would offend the above नियम (niyama meaning rule) ordained by धर्मशास्त्रम्। Any violation of the above नियम would attract कृच्छ्रव्रतम् (Krcchravratam) as प्रायश्चित्त (prayaschitta).(By Dr. Korada Subrahmanyam in BVP Forum<ref>Bharatiya Vidvat Parishad ([https://groups.google.com/forum/#!searchin/bvparishat/samskaras%7Csort:date/bvparishat/_Cmbjz1efCQ/7BlKbT80CgAJ Samavartana])</ref>)

सुदर्शनाचार्य discusses the above issue as follows<blockquote>सर्वर्तवो विवाहस्य इति सूत्रात्  यदा  दक्षिणायने विवाहः तदा समावर्तनमपि तत्रैव - अन्यथा उदगयने समावर्तने अनाश्रमी न तिष्ठेत् इति विरोधः स्यात् ।</blockquote>The purport is that - since all ऋतुs are acceptable for विवाह , one has to decide well in advance as to which आश्रम he wants to embrace - गृहस्थवानप्रस्थसंन्यासाश्रमाः ( ब्रह्मचर्यादेव प्रव्रजेत् etc) and if he wishes to go to गृहस्थाश्रम then he has to arrange the विवाह,  with the help of friends , parents and गुरु, and see to it that both स्नातकव्रतम् and विवाह fall in the same - either उत्तरायणम् or दक्षिणायनम् । समावर्तनम् in उत्तरायणम् and विवाह in दक्षिणायनम् or vice versa is not acceptable as it would offend the above नियम (niyama meaning rule) ordained by धर्मशास्त्रम्। Any violation of the above नियम would attract कृच्छ्रव्रतम् (Krcchravratam) as प्रायश्चित्त (prayaschitta).(By Dr. Korada Subrahmanyam in BVP Forum<ref>Bharatiya Vidvat Parishad ([https://groups.google.com/forum/#!searchin/bvparishat/samskaras%7Csort:date/bvparishat/_Cmbjz1efCQ/7BlKbT80CgAJ Samavartana])</ref>)

== Samavartana in Modern Days ==

== Samavartana in Modern Days ==