Vaidika Samskara

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About Vaidika Samskara's

The samskara (sanskaar) are a series of sacraments, sacrifices and rituals that serve as rites of

passage and mark the various stages of the human life and to signify entry to a particular

Ashrama (i.e. stage of life). All human beings are required to perform a number of sacrifices

with oblations for gods, Ancestors and Guardians in accordance with the Vedic dictums for a

Dharmic or righteous life and become Dvija or twice-born by the performance of these acts.

Basically all these rituals are of the nature of purification and/or bestow good qualities

(gunas). A person does not have to foster a relationship between religious-spiritual

knowledge and the practice of religious-rituals. It means a person having deep religious

spiritual knowledge may or may not be involved in the ritual processes. Similarly a person

involved in rituals may or may not have the religious knowledge.[1]

Most Vedic rituals consist of Homa - fire sacrifices of elaborate and intrinsic designs and

complex methodology, accompanied by recitation of Vedas by qualified Priests in honor of a

particular Demigod or God (i.e. aspect of divinity), fire offerings of various ingredients, gifts

to be given in charity, presence of elders for blessings, amidst sanctified sacrificial grounds,

sacred herbs and good omens. Each important milestone of a Human life is to be celebrated

by undertaking a particular Samskara wherein the significance of that milestone is

ritualistically conveyed.

The 16 Samskaras

Most Brahmins communities used to follow complex rituals in connection with major events

in their lives, such as pregnancy, childbirth, education, marriage, and death. Although, the

number of major samskaras fluctuates between 12 and 18 in the Grhya Sutras, later, it

became 16 (Hindi: sola) in number,[2] generally known as "Shodasha Samskaras".About 16


Main SamskarasMost Brahmins communities used to follow complex rituals in connection

with major events in their lives, such as pregnancy, childbirth, education, marriage, and

death. Although, the number of major samskaras fluctuates between 12 and 18 in the Grhya

Sutras, later, it became 16 (Hindi: sola) in number,[2] generally known as "Shodasha

Samskaras"

1. Garbhadhana: (literally, gifting the womb), is the act of conception. This is the first

sacrament which followed immediately on every matrimonial union. There are a number of

rites performed before conception. The act of first sexual intercourse or insemination is

known as nishekam. (Garbhdhanasamskaram is cited in Manusmrti, 2.27).

The different Grhyasutras differ in their point of view, whether the garbhadhana is to be

performed only once, during the first conception, or every time the woman conceives. In the

first case it is considered as a kshetra-samskara (once the kshetra, or field, has been purified,

it remains pure), and in the second case as a garbha-samskara (every time the garbha, or

womb conceives, it needs to be purified).

2.Pumsavana:  (literally, engendering a male issue) is a ritual conducted in the third month

of pregnancy. If it is the first pregnancy, it can be in the fourth month also. The pregnant

woman consumes one bead of barley and two beads of black grain, along with a little curd.

This is accompanied by religious chanting. (in SED Monier-Williams cites Grihya-

Sutra,MBh.)

The time prescribed for the pumsavana differs in different Grhyasutras, and can be extended

up to the eighth month of pregnancy, according to some. Some grhyasutras also give a later

date for pregnancies after the first (which might be related to the fact that the signs of

pregnancy are less prominent during the first few months, if the woman has already given
birth once).

3.Simantonnayana:  (literally, parting the hair) sacrament is performed in the fourth or fifth

month of a womans first pregnancy. Simantonnayana is conducted for the protection of the

mother at the critical period of gestation. This samskara is performed to both invoke

protection of the mother and unborn child from demons and spirits that might want to cause

harm to the mother and child, as well as to ensure good health, success and prosperity for the

unborn child.

Fragrant oil is poured on the head of pregnant woman. A line of parting is drawn three times

through her hair from the forehead upwards with three stalks of Kusha grass bound together.

The Pranava mantram Aum and the sacred words called Vyahritis (Bhur, Bhuvah, Svah) are

chanted during each operation. If the child is still-born, this has to be repeated during the next

pregnancy.

4.Jatakarma: (literally, natal rites) is meant for the development of the intellect of the child.

When a male child is born, the ritual connected with birth is performed immediately (within

90 Naazhika). A small portion of a mixture of gold, ghee and honey is given to the new born

infant. This rite symbolises good fortune. (Cited in Manusmrti 2.27)

5-1.Namakaranam:  (literally, naming) ceremony is performed to name the child. It is

performed on the 12th day after birth.

5-2.Nishkramana:  (literally, first outing) is taking the child outside the house for the first

time. The child is usually taken out into the open only in the fourth month after birth.

6.Annaprashana:  (literally, feeding food) ritual, which takes place when a child is six
months old, is the first time the child eats solid food, in India, rice. A few grains of rice

mixed with ghee are fed to the infant. This is an important ritual among all sections of

Hindus. (Cited in Manusmriti 2.34)

7-1.Chudakarana:  (literally, arrangement of the hair tuft), also known as choulam or

mundana (literally, tonsure) is the ceremony of cutting childs hair for first time. In the childs

third or fifth year, the head is shaved, leaving behind a small tuft of hair. (Cited in

Mn.2.27,35)

Karnavedha

7-2.Karnavedha: is piercing the ears. This is done with a particular thorn. Butter is applied

to the wound. It is applicable to both male and female children. (MW cites Purana-Sarvasva.)

7-3.Vidyarambha:  (or Akshararambha) (literally, commencement of studies) is done either

when the child attains three or five years. On the tongue of the child the letters "Hari Sri

Ganapataye Namah Avignamastu" and all the alphabets are written with a piece of gold. The

child is made to write the same letters from "Hari Sri" onwards with its index finger on raw

rice in a bell metal vessel and the child is made to utter each word when it is written. Either

the father of the child or an eminent teacher officiates at this ritual. (Citation Mn.2.69)

8-1. Upanayana:  is the ceremony of wearing the sacred thread called Yajñopaveetam. When

male child attains eight years, the wearing of the sacred thread Yajñopavita, is ceremoniously

done. It is taking the child to the teacher for initiation of formal education. Along with the

sacred thread, the hide of the antelope called Krishnajinam is also worn by the boy. The

upanayanam ceremony is followed by brahmopadesham - teaching Gayatri mantra to the boy.


(Cited in Manusmrti 2.27)

8-2. Praishartha (Upaa Karma):   is the learning of Vedas and Upanishads in‘Gurukulam’

or ‘Pa?hasala’. In the beginning of each academic period there is a ceremony called

Upakarma and at the end of each academic period there is another ceremony called

Upasarjanam. ( Mn.2.71)

9. Prajapatya Vrata:   In the beginning of each academic period there is a ceremony called

Upakarma and at the end of each academic period there is another ceremony called

Upasarjanam.

10.Soumaya Vrata:   In the beginning of each academic period there is a ceremony called

Upakarma and at the end of each academic period there is another ceremony called

Upasarjanam.

11.Aagneya Vrata: In the beginning of each academic period there is a ceremony called

Upakarma and at the end of each academic period there is another ceremony called

Upasarjanam

12.Vaiswadeva Vrata: In the beginning of each academic period there is a ceremony called

Upakarma and at the end of each academic period there is another ceremony called

Upasarjanam

13. Keshanta or Godana:  (literally, getting rid of hairs) is the first shave. It is

ceremoniously performed for a boy at his age of 16. 


Ritusuddhi is a ceremony associated with a girls first menstruation.

14.Samavartana (Snatakotsava):   (literally, graduation) is the ceremony associated with

the end of formal education of Vedas in ‘Gurukula’ or ‘Pa?hasala’. This ceremony marks the

end of studenthood. This also marks the end of Brahmacharyaasrama of life. (Citation:

Mn.3.4)

15.Vivaha:  (Marriage) (Citation: Mn.3.4). The Ritual of marriage. pracheen Bharat me 8

prakar ke vivah prachlit the.pahle 4 "PRASHASHT VIVAH" aur antim 4 "APRASHASHT

VIVAH" kahlate hai.

16.Antayeshti: (literally, last rites), sometimes referred to as Antima Samskaram, are the

rituals associated with funeral. This samskara is not mentioned in the lists of samskaras in

most of the grhyasutras and other texts that speak about samskaras. The details and

procedures of this rite are given in separate texts, dealing only with this topic. The reason for

leaving this rite out is that it is not considered as a pure and auspicious rite, and it should

therefore not be mentioned along with the other, pure, samskaras. Controversy in the total

number of samskaras

Since ancient times there has remained a dispute between experts on the total number of

samskara that exist. As written in Gautamsmriti 8.8 there are 40 of them, Maharshi Agnirane

directed of 25 of them, but according to the Puranas, 12 or 16 of them are main and

necessary. These ceremonies are enjoined on the first three (twice-born) castes in Manusmrti

and Grhya Sutras (Grihya Sutras) (esp. Paraskar). Some list 42 samskaras, i.e. the 16 listed
above plus the 21 compulsory Yajnas, plus the 5 panchamahayajnas .

Vidyarambha, Vedarambha and Antye?ti are not enumerated as separate samskaras in ancient

texts like Manusmriti or Grihya Sutra (Paraskaram). To this list may be added Kar?avedham

too, which reduces the list of most essential samskaras to 12 only.

Coutesy: wikipedia

ABOUT 48 SAMSKARA'S
The Samskara (sanskaar) are a series of sacraments, sacrifices and rituals that serve as rites of

passage and mark the various stages of the human life and to signify entry to a particular

Ashrama (i.e. stage of life). All human beings are required to perform a number of sacrifices with

oblations for gods, Ancestors and Guardians in accordance with the Vedic dictums for a Dharmic

or righteous life and become Dvija or twice-born by the performance of these acts. Basically all

these rituals are of the nature of purification and/or bestow good qualities (gunas). A person does

not have to foster a relationship between religious-spiritual knowledge and the practice of

religious-rituals. It means a person having deep religious spiritual knowledge may or may not be

involved in the ritual processes. Similarly a person involved in rituals may or may not have the

religious knowledge.

Most Vedic rituals consist of Homa - fire sacrifices of elaborate and intrinsic designs and

complex methodology, accompanied by recitation of Vedas by qualified Priests in honor of a

particular Demigod or God (i.e. aspect of divinity), fire offerings of various ingredients, gifts to

be given in charity, presence of elders for blessings, amidst sanctified sacrificial grounds, sacred

herbs and good omens. Each important milestone of a Human life is to be celebrated by

undertaking a particular Samskara wherein the significance of that milestone is ritualistically

conveyed.
Pitru Samskaras (8) 1. Garbhadhanam   2.  Pumsavanam   3. Seemantham    4. Jatakarma

5. Namakaranm    6. Anna Prasanam   7. Choodakaranam   8. Upanayanam

Guru Samskaras (4) 9. Prajapatya Vrata   10. Soumya Vrata   11. Agneya Vrata   12.

Vaiswadeva Vrata

Swa Samskaras (7) 13. Snatakam  14. Vivaham  15. Deva Yagna 16. Pitru Yagna 17. Bhootha

Yagna 18. Manushya yagna 19. brahma yagna.

Saptha Paka- Havir- Soma Yagnas (21) The sacrificial fire is central to all vedic ritual. It is

usually lit inside a fire altar made of bricks and/or mud to exacting specifications. The

construction of fire altars involved a high level of geometrical and mathematical

knowledge.Yajnas of increasing levels of complexity have an increasing number of fire altars.The

word "yajna" is a noun derived from the sanskrit verb root "yaj", which is usually translated as

"to sacrifice". The basis of yajna is the pouring of food offerings or oblations into Agni, the

sacrificial fire. The mythological explanation set forth by the post-vedic literature is that Agni

receives the oblations poured into him, and carries them to the celestials for whom the oblations

are intended.Yajnas may be broadly classified into domestic [grhya] and public [shrauta ie "of the

shruti (veda)"]. The shrauta sacrifices may themselves be classified into Soma sacrifices [soma

yajna] and non-Soma sacrifices [haviryajna]. The Soma sacrifices are special in that they involve

the purchase, extraction and consumption of the ancient hallucinogen, Soma. The different yajnas

and their classification is given below: There are numerous sacrifices other than those listed.

However this list is quite representative of all yajnas because the others are either variations of

the above, or are highly specialized (and therefore, rare) sacrifices (eg. Rajasuya; Ashvamedha).

DOMESTIC SACRIFICES (Graha yagna)20. Ashtaka  21.Parvana  22. Shraddha 23. SravaNi

24. Agrahayani 25. Chaitre  26. Ashvayuji.

PUBLIC SACRIFICES  [Shrauta Yajna]1.  


HAVIR YAJNA 27.  Agnyadheya 28. Agnihotra  29. Darshapaurnamasya 30.

Chaturmasya (Vaisvadeva, Varunapraghasa, sakamedha, Sunarasiya)  31. Agrayaneshti  32.

Niruudha pashubandha 33. Sautramani2.

SOMA YAJNA 34. Agnishtoma  35. Atyagnishtoma 36. Ukthya 37. Shodashi 38. Vajapeya

39. Atirathra 40. Aptoryama

Aatma Guna’ (8)41.Daya 42. Kshanthi 43.Anasuya  44. Soucham 45. Anayasam

46.Mangalyam 47. Akarpanyam & 48.Aspruha

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