HINDU SAMASKARAS

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Samskaras

Samskara means impression, hence purification. There are certain

rites accompanying each ashrama, and without a due performance of

these no one can be said to belong to any particular ashrama, and,

therefore, to any particular varna. All customs, and all religious

observances, governing even modern Hindu society, are derived from

these Samskaras, and so great is the hold of religion on the Hindu

mind that numerous political revolutions and the absolute sway of

foreign nations, extending over centuries, have made but little

alteration in the original forms.

In the beginning, the Samskaras, though not automatic, were

spontaneous. There was no dogma and there was no code. Precedent was

the only authority; the question of rationale did not arise. When in

course of time the various ceremonies connected with the Samskaras

developed and they were amplified according to the social sentiments

and needs, a conscious attempt was made at the codification of the

Samskaras, and dogmas were fixed. This provided for the stability of

the institutional aspect of the Samskaras, but it hindered its

spontaneous growth which resulted in its stultification and decay.

The Procedure of the Samskaras

The forms and procedure of the Samskaras were suggested by

ovservation and reasoning. Even in early times there were elaborate

and distinct procedures of the Samskaras. Their precise origin is

lost in the depth of antiquity but it is certain that they originated

in social needs and in course of time they assumed a religious garb.

Symbols and taboos played an important part in the procedural

development of the Samskaras.

In the beginning of civilizations life was much simpler than it is at

present and it was not divided into compartments. Social

institutions, beliefs, sentiments, arts, sciences etc. were all

closely interwoven. The Samskaras covered all these fields of life.

Religion was all embracing factor in ancient times and rituals were

giving sanctity and stability to all possible incidents in life, and

to this end, they are utilising all the moral and material resources

of the world to which man had an access. This aim of the Samskaras

was to create conditions for the development of an integrated

personality of an individual, who can adjust himself with the world

around him believed to be full of human and superhuman forces.

Samskaras and the Three Paths of Life

When in course of time the complexities of life increased and

distinctions in action came to be made, the Hindus recognized three

definite paths of life - 1) Karma marga (the Path of Action), 2)

Upasana marga (the Path of Meditation and Worship), 3)Jnana marga

(the Path of Knowledge). Though the samskaras were sufficiently

comprehensive in their scope originally, they came to be included,

later on, in the Path of Action (Karma marga) alone. The first path

of life was a preparatory step to the second and the third ones,

meant for the purification of mind (Chitta shuddhi). Therefore though

the samskaras were not of the highest importance in life, they were

of the primary importance and thus essential for every individual. As

a matter of fact they provided a necessary training for a higher type

of culture intellectual and spiritual.

Samskaras and Puranic Hinduism

The development of Puranic Hinduism synchronized with the decline of

the Vedic religion and the gravity of religious life shifted from

home - the venue of the samskaras - to the places of pilgimage and

the temples. The emphasis was laid on the idol worship. But though

the big sacrifice fell into disuse, the samskaras survived with the

change that some of them, eg., the Tonsure and the Upanayana, in some

cases, came to be performed at a temple instead of at home. The

samskaras were so closely associated with the personal life of an

individual that they clung to him or her through all changes and

vicissitudes. Their hold on life was so strong that even some of the

deities had to undergo some of these samskaras.

The Achievements of the Samskaras

The samskaras helped in the refinement and purification of human

life, facilitated the development of personality, imparted sanctity

and importance to human body, blessed all material and spiritual

aspirations of man and ultimately prepared him for an easy and happy

exit from this world of complexities and problems. They also helped

in the solution of the many social problems of importance. For

example, the Garbhadhana (Conception) and other pre-natal samskaras

were connected with sex hygiene and eugenics. When the latter had not

developed as independent branches of science, the samskaras were the

only educative agencies in these matters. Similarly, the Vidyarambha

(Learning of Alphabets) and the samskaras beginning from the

Upanayana (Initiation) to the Samavartana (Returning Home from the

Teacher´s) are all of highly educational importance. In early

societies there was no secular agency to enforce compulsory education

upon the masses. The samskaras, being compulsory, served this

purpose. Every child, if he was not mentally and physically invalid,

was to undergo a compulsary course of education involving learning

and strict discipline. This maintained the intellectual and cultural

level of the ancient Hindus. The Vivaha samskara (Marriage) regulated

a number of sexual and social roblems by laying down definite rules

on the types and forms of marriage, the limitations of marriage, the

selection of parties and the nupitals. No doubt, these rules tended

to make society static but they also added to the stability and

happiness of social groups and family life. The last samskara, the

Antyesti (Funerals) combined the duties of a house holder towards the

dead and the living. It was wonderful combination of family and

social hygiene and consolation for the survivors. Thus, the samskaras

operated in the practical life as a graduated scheme of human life

and its development.

Prospects

The samskaras were the expressin of human beliefs, sentiments,

aspirations, hopes and fears, and they catered for human needs. With

changes in life they are bound to change. By scientific discoveries

many mysteries of life have been solved and man´s control over his

environment has immensely increased. Many natural forces which were

feared or respected have become docile servants of man. Material

resources of life are getting multiplied. Many fields of life which

were regarded sacred have now become secular. So, the awe and

reverence with which the religious rites were performed are

diminishing gradually. But in spite of all these changes in the

material aspects of the world, certain central mysteries of life and

some fundamental needs of human existence will remain. Though the

evolutionary process of life has been analysed and studied, the

origin of life, its constituents and their combinations are still

puzzling the human mind, and there does not seem to be any

possibility of solving the central problem of life satisfactorily. At

the source of life man is even today experiencing the mystic touch of

the invisible. This fact will keep alive the religious sentiments in

man. Though the magic hold of religion in some fields of life will be

loosened, the human heart will not part with the sanctity which is

imparted by religious sanction. The consecration of life will never

cease. Similarly the fact that life is an art and it requires

conscious and planned efforts for its cultivation and refinement will

never die out. The art of race culture and nation building will

always form an important part of human progress. The samskaras will

change their old garbs and will assume new shapes

Sacraments - Samskaras.

There are sixteen main Sacraments (Samskaras). These range from

conception to funeral ceremonies.

1. Garbhadhan (Sacrament of Impregnation).

2. Punsavanam (second or third month of pregnancy).

3. Simantonnayana (between the fifth and eighth month of pregnancy).

4. Jatakarma (At the time when the child is being born).

5. Namakarana (Naming the child).

6. Niskramana (Child is brought out of house.3rd and 4th month).

7. Annaprashana (The first feeding of cereal at six months).

8. Chudakarma (First time cutting of hair, 1st year or 3rd year).

9. Karnavedha (Piercing the ears in the third or fifth year).

10. Upanayana (Investiture of Sacred Thread) From 8th year.

11. Samavartana (When studies are completed).

12. Vivaha Samskara (Marriage ceremony).

13. Grihasthashrama (Sacraments relating to house-holders.).

14. Vanprasthashrama (Renouncing the house-holder's life).

15. Sanyasashrama. (Leading the life of a monk).

16. Antyeshti (Funeral: last rites of the dead).