Vaidika Samskara
Vaidika Samskara
Vaidika Samskara
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
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
Most Vedic rituals consist of Homa - fire sacrifices of elaborate and intrinsic designs and
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
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
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
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
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
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.
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).
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
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
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.)
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
8-2. Praishartha (Upaa Karma): is the learning of Vedas and Upanishads in‘Gurukulam’
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
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)
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
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
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
conveyed.
Pitru Samskaras (8) 1. Garbhadhanam 2. Pumsavanam 3. Seemantham 4. Jatakarma
Vaiswadeva Vrata
Swa Samskaras (7) 13. Snatakam 14. Vivaham 15. Deva Yagna 16. Pitru Yagna 17. Bhootha
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
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).
SOMA YAJNA 34. Agnishtoma 35. Atyagnishtoma 36. Ukthya 37. Shodashi 38. Vajapeya
39. Atirathra 40. Aptoryama