In Hindu culture , it is considered as one of the way of life that guides the individual to achieve spiritual realization and harmony with the Supreme Reality. One of the means to achieve this goal is through the performance of sanskars, which are rituals that impart positive impressions and qualities to the person undergoing them. Sanskars are also meant to purify, improve and enhance the personality of the individual by removing the shortcomings and defects in him or her.
There are forty sanskars prescribed in the Vedas, the ancient scriptures of Hinduism, of which sixteen, called the Shodasha sanskars, are in practice today. These sixteen sanskars cover the five different stages of a human life, namely:
- The prenatal stage
- The childhood stage
- The student stage
- The adulthood stage
- The old age or wisdom stage
These sanskars are performed by or for the individual, with the help of the parents, the guru (teacher) and the society. They are done at specific times, for specific reasons and with specific objectives. They are meant to cultivate the physical, mental, intellectual, moral and spiritual aspects of the individual, and prepare him or her for the various roles and responsibilities in life.
The following is a brief overview of the sixteen sanskars,
1. Garbhadhan (Conception)
This is the first sanskar, performed by the parents before conceiving a child. It is done to invoke the blessings of God and the ancestors, and to ensure the birth of a healthy and virtuous child. It is also done to express the desire and intention of the parents to have a child, and to prepare themselves physically, mentally and spiritually for the responsibility of parenthood. It is also said to create a positive and spiritual atmosphere in the family, and to strengthen the bond between the husband and the wife.
2. Pumsavana (Fetus protection)
This is the second sanskar, performed by the parents during the third month of pregnancy. It is done to protect the fetus from any harm or evil influences, and to ensure its proper development and growth.It is also said to stimulate the brain and the nervous system of the fetus, and to enhance its intelligence and memory. Some studies have shown that exposing the fetus to music, sounds and mantras can have a positive impact on its cognitive and emotional development.
3. Simantonnayana (Hair parting)
This is the third sanskar, performed by the parents during the fourth, sixth or eighth month of pregnancy. It is done to protect the mother and the child from any evil eye or negative energy, and to ensure their health and happiness. It is also done to strengthen the bond between the husband and the wife, and to express their love and care for each other. The husband parts the hair of his wife with a porcupine quill or a blade of grass, and applies vermilion (sindoor) on her forehead. He also offers her gifts and blessings, and recites mantras (sacred chants) for her well-being.Some studies have shown that maternal stress and anxiety can have adverse effects on the fetal development and the birth outcomes.
4. Jatakarma (Birth)
This is the fourth sanskar, performed by the parents immediately after the birth of the child. It is done to welcome the child into the world, and to express the gratitude and joy of the parents. It is also done to initiate the child into the Hindu way of life, and to impart the first impressions of sattva (purity) and dharma (righteousness) to him or her. The father whispers the name of God or a mantra into the right ear of the child, and places a drop of honey or ghee (clarified butter) on his or her tongue. He also performs the pranapratishta (life-giving) ceremony, in which he breathes into the nostrils of the child, and touches his or her heart, head and other organs with his fingers. He also performs the nishkramana (first outing) ceremony, in which he takes the child outside the house and shows him or her the sun, the moon, the stars and the nature.Some studies have shown that the early contact and bonding between the parents and the child can have a positive impact on the child's physical, emotional and social development.
5. Namakarana (Naming)
This is the fifth sanskar, performed by the parents on the tenth, eleventh or twelfth day after the birth of the child. It is done to give a name to the child, which reflects his or her identity, personality and destiny. The name is chosen based on the nakshatra (constellation) or the rashi (zodiac sign) of the child, or based on the names of the gods, goddesses, sages, saints or ancestors. The name is also given with the intention of invoking the blessings and qualities of the person or the deity after whom the child is named. The name is announced by the father or the priest in the presence of the family and the friends, who offer their gifts and wishes to the child.Some studies have shown that the name can have a significant influence on the self-image, the self-esteem and the behavior of the child.
6. Nishkramana (First outing)
This is the sixth sanskar, performed by the parents when the child is four months old. It is done to expose the child to the outside world, and to acquaint him or her with the natural elements and the society. The parents take the child to a temple, a river, a garden or a park, and show him or her the various sights, sounds and smells of the environment. They also introduce the child to the relatives, the neighbors and the friends, and seek their blessings and guidance for the child.It is also said to stimulate the senses and the curiosity of the child, and to enhance his or her learning and exploration abilities. Some studies have shown that the early exposure and interaction with the environment and the people can have a positive impact on the child's cognitive, linguistic and social development.
7. Annaprashana (First feeding)
This is the seventh sanskar, performed by the parents when the child is six months old. It is done to mark the transition of the child from a liquid diet to a solid diet, and to celebrate his or her growth and development. The parents feed the child with cooked rice or other grains, mixed with ghee, honey, milk or yogurt. They also offer the child various foods, such as fruits, vegetables, sweets, etc., and observe his or her preferences and tastes. They also pray for the health, strength and intelligence of the child, and for his or her ability to digest and assimilate the food.It is also said to pray for the health, strength and intelligence of the child, and for his or her ability to digest and assimilate the food. Some studies have shown that the introduction of solid foods at the appropriate age and in the appropriate manner can have a positive impact on the child's nutritional status and immune system.
8. Chudakarana (Hair cutting)
This is the eighth sanskar, performed by the parents when the child is one year old. It is done to remove the hair that the child is born with, which is considered to be impure and a source of ignorance and attachment. It is also done to symbolize the detachment of the child from the past life and the worldly desires, and to prepare him or her for the spiritual life. The parents shave the head of the child, leaving a tuft of hair on the crown, called the shikha. The shikha represents the seat of the soul, the intellect and the memory, and is tied with a sacred thread, called the yajnopavita. The shaved hair is offered to a river, a fire or a deity, as a sign of renunciation and sacrifice.It is also said to symbolize the detachment of the child from the past life and the worldly desires, and to prepare him or her for the spiritual life. Some studies have shown that the shaving of the head can have a positive impact on the hygiene and the cooling of the body, and can also prevent the infestation of lice and other parasites.
9. Karnavedha (Ear piercing)
This is the ninth sanskar, performed by the parents when the child is three years old. It is done to pierce the ears of the child, and to adorn them with earrings. It is also done to stimulate the vital points and the nerves in the ears, which are connected to the brain and the other organs. It is believed that ear piercing enhances the hearing, the memory and the intelligence of the child, and also prevents diseases and disorders related to the ears, the nose and the throat. It is also considered to be a mark of beauty and elegance, especially for a daughter.
10. Vidyarambha (Learning initiation)
This is the tenth sanskar, performed by the parents when the child is four years old. It is done to initiate the child into the world of learning and knowledge, and to impart the first lessons of reading and writing. The parents or the guru write the letters of the alphabet or the syllables of a mantra on a plate of rice or sand, and guide the finger of the child to trace them. They also teach the child the basics of the language, the scriptures and the culture. They also pray for the wisdom, the creativity and the curiosity of the child, and for his or her success in the academic and the spiritual pursuits.It is also said to pray for the wisdom, the creativity and the curiosity of the child, and for his or her success in the academic and the spiritual pursuits. Some studies have shown that the early initiation and exposure to the language, the scriptures and the culture can have a positive impact on the child's literacy, numeracy and cognitive skills.
11. Upanayana (Sacred thread)
This is the eleventh sanskar, performed by the parents when the child is eight years old. It is done to mark the entry of the child into the student stage of life, called the brahmacharya ashrama. It is also done to confer the child with the status of a dvija, or a twice-born, who is eligible to study the Vedas and perform the rituals. The parents or the guru tie a sacred thread, called the yajnopavita, around the shoulder and the chest of the child, and give him or her a new name, called the brahmanama. The yajnopavita consists of three strands, which represent the three debts that the child has to repay in life, namely:
- The debt to the gods, by performing sacrifices and offering prayers
- The debt to the sages, by studying the scriptures and following the teachings
- The debt to the ancestors, by continuing the lineage and performing the rites
The child also receives a wooden staff, called the danda, which represents the authority and the discipline of the student. The child also receives a loin cloth, called the kaupina, which represents the simplicity and
the simplicity and the purity of the student. The child also receives a girdle, called the mekhala, which represents the protection and the strength of the student.
The child also undergoes the ritual of shaving the head, except the shikha, and the ritual of piercing the ears, if not done before. The child also undergoes the ritual of samavartana, or the return, which marks the completion of the student stage and the readiness for the next stage of life.
The upanayana sanskar is traditionally performed only for the male children belonging to the three upper varnas, or the social classes, namely:
- The brahmins, or the priests and the teachers
- The kshatriyas, or the warriors and the rulers
- The vaishyas, or the merchants and the farmers
However, in some regions and communities, the upanayana sanskar is also performed for the female children, especially the brahmin girls, who are also expected to study the Vedas and perform the rituals. The female children are also given the yajnopavita, the brahmanama and the other accessories, but they wear them differently from the male children. The female children also undergo the ritual of kanyadana, or the gift of the daughter, which marks the end of their student stage and the beginning of their marital stage.Some studies have shown that the upanayana sanskar can have a positive impact on the moral, ethical and spiritual development of the child, and can also enhance his or her memory, concentration and learning abilities.
12. Vedarambha (Vedic study)
This is the twelfth sanskar, performed by the parents or the guru after the upanayana sanskar. It is done to commence the formal study of the Vedas, the sacred scriptures of Hinduism, and the other branches of knowledge, such as grammar, logic, mathematics, astronomy, medicine, etc. The child is expected to memorize and recite the Vedas, and to understand and apply their teachings in life. The child is also expected to follow the rules and the disciplines of the student stage, such as celibacy, austerity, obedience, service, etc. The child is also expected to respect and serve the guru, who is considered to be the representative of God and the source of wisdom.
The vedarambha sanskar is performed for both the male and the female children, who are interested and eligible to study the Vedas and the other subjects. However, the duration and the extent of the study may vary depending on the gender, the varna and the personal choice of the child. The male children usually study for twelve years, or until they complete the four Vedas. The female children usually study for four years, or until they complete the Rig Veda, the first and the most important of the four Vedas.Some studies have shown that the vedarambha sanskar can have a positive impact on the intellectual, cultural and scientific development of the child, and can also foster his or her creativity, curiosity and critical thinking skills.
13. Keshanta (Shaving)
This is the thirteenth sanskar, performed by the parents or the guru when the child is sixteen years old. It is done to shave the beard and the mustache of the male child, and to trim the hair of the female child. It is also done to mark the maturity and the adulthood of the child, and to prepare him or her for the next stage of life. The child is expected to develop the qualities and the skills of a responsible and a productive member of the society, and to fulfill the duties and the obligations of his or her varna and ashrama. The child is also expected to seek a suitable partner for marriage, and to start a family of his or her own.
The keshanta sanskar is performed with the consent and the participation of the child, who is now considered to be an independent and a free individual. The child is also given the freedom and the opportunity to choose his or her profession, interest and passion, and to pursue his or her goals and dreams in life. Some studies have shown that the keshanta sanskar can have a positive impact on the physical, emotional and social development of the child, and can also boost his or her self-confidence, self-esteem and self-image.
14. Samavartana (Graduation)
This is the fourteenth sanskar, performed by the parents or the guru when the child completes his or her study of the Vedas and the other subjects. It is done to mark the end of the student stage and the beginning of the householder stage of life, called the grihastha ashrama. It is also done to express the gratitude and the reverence of the child to the guru, who has imparted the knowledge and the guidance to the child. The child offers a dakshina, or a gift, to the guru, and seeks his or her blessings and permission to leave the gurukula, or the school. The child also performs a fire sacrifice, called the agnihotra, and offers a part of his or her hair to the fire, as a sign of renouncing the student life and entering the worldly life.
The samavartana sanskar is performed for both the male and the female children, who have completed their education and are ready to start their own family. The male children usually perform this sanskar after the keshanta sanskar, and the female children usually perform this sanskar after the kanyadana sanskar.
15. Vivaha (Marriage)
This is the fifteenth sanskar, performed by the parents or the relatives of the child when he or she is ready to get married. It is done to solemnize the union of the bride and the groom, and to establish a new family and a new relationship. It is also done to invoke the blessings of God, the ancestors, the planets and the elements, and to seek the support and the approval of the society. The bride and the groom perform various rituals, such as the kanyadana, the saptapadi, the mangalsutra, the sindoor, etc., to express their love, commitment and loyalty to each other. They also exchange vows, rings and garlands, to symbolize their bond and their partnership.
The vivaha sanskar is performed with the consent and the participation of the bride and the groom, who are considered to be the main performers of the ceremony. The parents or the relatives of the bride and the groom act as the witnesses and the helpers of the ceremony, and offer their gifts and wishes to the couple. The vivaha sanskar is also considered to be the most important and the most sacred of the sixteen sanskars, as it marks the entry of the individual into the householder stage, which is the most fulfilling and the most fruitful stage of life.
16. Antyeshti (Funeral)
This is the sixteenth and the last sanskar, performed by the relatives or the friends of the individual after his or her death. It is done to cremate the body of the individual, and to liberate the soul from the cycle of birth and death. It is also done to pay the respects and the tributes to the individual, and to express the grief and the sorrow of the bereaved. The relatives or the friends perform various rituals, such as the shraadh, the pindadan, the tarpan, etc., to offer the food, the water and the prayers to the departed soul. They also perform the asthi sanchayana, or the collection of the ashes, and the asthi visarjana, or the immersion of the ashes, to dispose of the remains of the body in a river, a lake or an ocean.
The antyeshti sanskar is performed with the faith and the hope that the individual has attained the moksha, or the liberation, from the bondage of the karma, or the actions, and the samsara, or the world. The relatives or the friends also pray for the peace and the happiness of the individual, and for the strength and the courage of themselves. The antyeshti sanskar is also considered to be the final and the ultimate goal of the human life, as it marks the end of the journey and the return to the source
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