Sixteen Sanskaars
SIXTEEN SANKĀRAS
The origin of the word Samskāra is formed by prefixing the preposition “sam” (denoting balance), to the verb “kru” and suffixing “ghyan” to it. It has multiple meaning, such as – to improve, to purify, to remove shortcomings in an object and to endow a new and attractive form to it. In short, the science and process by which positive qualities in a man are developed and enhanced, is known as a sankāra. Therefore, the term sankāra means transformation or giving a new shape to life. Vedic culture prescribes sixteen sankāras for human living. This means that in one’s life effort is made sixteen times to change and improve human life. Just as a goldsmith purifies gold by treating gold and heating the metal in a fire pot, similarly; as soon as a child is born, he is introduced to sankāras in order to imbibe various virtues in life. It comprises of all acts that help in the development of the physical, mental and spiritual faculties of man. Sankāras eliminate the already present vices and inducts various virtues in life. From this point of view sankāras is an attempt to rebuild human life. The individual can gain all-round prosperity and is able to lead a courageous and happy life and also contribute to the spiritual evolution of the society. Sankāras are also performed to beget a healthy and strong child with a long life as well as raise an intelligent and righteous child with good moral values. They are also performed for spiritual progress through a pure and righteous attitude, to evolve spiritually and to obtain the ability to attain moksha. This would lead to strengthening of the society, which in turn would contribute to the prosperity of the Nation. When a child is born, he comes in this world with two kinds of sankāras. One is which he brings along from his earlier life and the second one is that which he inherits from his parents as part of heredity. Both these sankāras can be good as well as bad. To build sankāras in a child is a plan to inculcate and provide an environment conducive to virtue. It also counteracts the evil inheritance received from either parents or previous life. The sankāras system is a kind of spiritual planning which is different from physical or material planning. The Vedic Studies Course goes into detail in the performance of each of the sankāras. The basics of the sixteen sankāras are stated below:
GARBHĀDHĀNA
This sanskāra is performed for the fulfilment of one’s parental obligation and a continuation of the human race. This is a fervent prayer for the impregnation of the foetus with the life-giving soul force. Garbha means womb and dhāna means to sustain. This sanskāra is performed after marriage and before the conception of a child. In this sanskāra, the couple chants Vedic mantras for a healthy, loving and happy married life and wish for a son or daughter that would bring new joy in the home.
PUNSAVANA
During the third or fourth month of pregnancy the Punsavana (protection of the foetus) sanskāra is performed for the physical growth of the child. This is to promote good physical development of the foetus. Punsavana denotes health & vigour of the embryo/foetus.
SĪMANATONNAYANA
This sanskāra is performed during the seventh month of pregnancy. The parents to be and their relatives offer prayers to the Almighty for the mental growth of the child. At this stage the mother is called “Two Hearts”. Simanat means head, skull and the brain in it. Unnayan means development or improvement. The mother is believed to exert on the unborn child positive thoughts and influences.
JĀTAKARAMA
The Jatakarmasanskāra (the child’s nativity) should be done immediately after the birth of the child. This sanskāra is done to welcome the new-born child. The father writes AUM on the tongue with a gold pin dipped in honey. He whispers the word “VEDO-ASI” (You are Veda – knowledge) in the ear of the child. The purpose of this sanskāra is to affirm the child’s journey of spirituality and to reinforce the notion that every individual has the potential to be the embodiment of all true knowledge- Veda.
NĀMAKARAṆA
Nama literally means ‘name’ and Karan means ‘to make, to effect’. Thus, in this sanskāra the child is given a name. This sanskāra should be performed on the 11th day after the birth of the child. The significance is to select an appropriate name. The name should serve as an inspiration to the child. The one who calls out the name should be equally inspired.
NIȘKŖMANA
The 4th month after the birth of the child, the niskramana sanskāra is performed. The word niskrmana means to “transition”. Here the child is taken outside the home for the first time to be exposed to the different elements of nature. Through the performance of this ceremony, the child and the parents acknowledge the elements (devatas) for their invaluable role in contributing to the well -being of the child.
ANNAPRĀŚANA
Anna means ‘food’ and Prasana mean ‘eating, feeding’ thus, this sanskara signifies the weaning of the child from the mother’s breast milk to solid food. Milk is beneficial to the growth of the child but at some point, solid food, first as soft cereals is introduced to provide wholesome nutrition to the growing baby. This ceremony is appropriately performed when the child is beginning to teethe.
CŪDĀKARAMA
This sanskāra can be performed between the ages of 1-3 years old because by this time the bones of the skull have become stronger thus keeps the brain safer. In this sanskāra the hair from the child’s head is shaved off for the very first time. The significance is to pronounce the head as the seat of the organs of perception – sight, smell, taste, touch and hearing. The head, nostrils, eyes, skin and eardrums all have protective hair. Prayers for good health and development are recited.
KARṆAVEDHA
This sanskāra is performed at the age of three with the piercing of the lower lobes of the child’s ears. The piercing of the ear is related to the benefits of acupuncture and the procedure aids in preventing hernias related to the child’s physical development. Prayers are also offered to the Almighty for the physical well-being of the child.
UPANAYANA
Upanayana or the thread ceremony is performed anytime between the ages of five to eight years old. Upa mean ‘approaching towards’ and Nayanam means ‘leading’. In this sanskāra the child is given the yajnopavit (sacred thread), which is made from three strands representing the three letters of AUM. The three strands also symbolize the three discipline of life, which are knowledge, action and devotion. Most importantly, they symbolise the three main duties or responsibilities that an individual has to uphold for the rest of his life, until Sannyasa Ashram. They are: Duty to The Supreme and Nature (Deva Rin), Duty to their Guru or teachers (Rishi Rin) and duty to one’s parents (Matri-Pitri Rin).
VEDĀRAMBHA
This sanskāra is done immediately after the upanayana sanskāra. The child is admitted as a student and begins his/ her life of formal education. Both material & spiritual knowledge are stressed. The child will now gain knowledge (Vedas) which includes mathematics and science. Thus, the child will be able to progress in life spiritually as well as materially.
SAMĀVARTHANA
Between the ages of twenty-one and twenty-five years this sanskāra is performed. This student should have completed his/her tertiary education and embarks on career. This is the Graduation ceremony that marks the independence of the individual.
VIVĀHA
Vivaha sanskāra is performed when the student decides to get married. This is one of the most important sanskāra. This is the foundation that forms the very basis for a coordinated family life. The couple are guided in accepting all the responsibilities of marriage, the importance of the various commitments that make for a wholesome family, a noble society and a prosperous nation.
VĀNAPRASTHĀ
In this stage of life, a person performs the vanaprastha sanskāra which marks the phase of a semi -retirement which requires a transition into detachment and the renunciation of a material life. Family responsibilities are passed onto the children. One needs to understand the concept of belonging to a greater family of society and focusing on social service (seva), which were not prioritized during Grihastha ashram when family was the highest or greatest concern.
SANYĀSĀŚRAMA
From vanaprastha one graduates from partial retirement to a life of total renunciation. This stage of life requires complete control of one’s on senses. The Sanyasi dedicates his life to the dictates of the Vedas and commits to serving the Supreme Being through serving humanity. There has to be a detachment from all actions, where there is no desire for any form of reward. These are teachings of Vedas, Upanishads and Geeta. In this sanskāra a person forsakes all material things and starts to lead a life of social service, meditation and contemplation leading to introspection, inner realisation.
ANTYEȘŢI
The antyesti is the last sanskāra performed when the individual dies. After death this sanskāra is performed when we dispose of the body preferably through cremation. As the atma (soul) is immortal, it cannot be destroyed; but the body which is made of earth, water, fire, air and ether once again returns to these elements.
