why consecration or sanskars

8/8/2019 Why Consecration or Sanskars

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Why Consecration or Sanskars ?

Like cotton that has to be purified, converted to cloth and tailored to makea dress, so also a Hindu undergoes many consecrations at each stage in lifefor removal of impurities and seek blessings from the gods.

The 16 CONSECRATIONS

GARBHADHANAM PUNSAVANAM SIMANTO JATAKARMA CHA| NAMAKRIYA

NISHKRAMANO ANNA PRASHAN VEDAGYAKRIYA, KARNVEDYO

VRATADESHO VEDARAMBH KRINYA VIDHIH, KESHANTO SNANMUOVAHO

VIVAHAGNIPARIGRAHA, JETAGNI SANGRA SHCHETI SANSKARAH

SHODASHSMRITAH||

With conception, the seed and all the other impurities are destroyed. Mother's

consecration is also completed. PUNSAVAN SANSKARis done so that first bornis a son. SIMANTONNAYANA or parting of wife's hair also purifies the fetus.

With JATAKARMA SANSKAR, all the disorders related to the eating habit of

the mother are removed. With NAMKARAN (naming ceremony) life and glory

are improved and an independent existence comes into being. In

NISHKRAMANA SANSKAR, the child is shown to the sun that the source of

life on earth. With this, life and prosperity increases. With ANNAPRASHANA,

those flaws are removed, that arise due to intake of impure food in fetus. Increase

in force, life and glory, is the result of the CHUDAKARMA SANSKARA. With

UPANYANA, the body comes in the DWIJA class, and gains the right to study

the Vedas. After marriage, doing AGNIHOTRA ANUSTHANA with, he gains

access to the heaven. A good son is also a result of an excellent marriage. Such a

son serves his living parents which paves the way to salvation for his dead

ancestors through SHRADDHA, TARPANA etc. All there are the result of

marriage.

1.Garbhadana. All sources recognize this as the first Sanskar.It consists of rites performed before conception in the beliefthat it ensures a healthy child. This is the enthusiastic prayer

for a child. This is done for fulfillment of parental duty tocontinue the race. This is performed by husband. Withconception, the seed and all the other impurities are destroyed. The atma

stays 55 days inside the father and 270 days inside mother before birth.

2.Punsavanaor putting few drops from curshed bud of peepultree. This second Sanskar is performed during the third or


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the fourth month of pregnancy. The significance of thisSanskar is to invoke divine and good qualities in the child.According to our ancient Shastras, this ritual is performed inthe desire for the first child to be a male. The reason for

expecting male child is believed to be in the belief that it isthe male child who carries the Vansh forward.

3.Simantonayana or parting ofwife's hair by husband also purifies thefetus: This ceremony is performed by the husband for the wifeto protect her from evil spirits and from ill health during thepregnancy. This Sanskar is performed during the seventhmonth of pregnancy and prayers are offered for the healthyphysical and mental growth of the child. The other

importance of this Sanskar is to free the expectant motherfree from worries since the last 3 months are very difficult forpregnant woman -- both physically and mentally. On the dayof this Sanskar, the expectant mother gets food of herdesire. Only women are invited for this ritual and thegathering is kept small The husband performs this ritual.

4. With Jatakarma all the disorders related to the eating habit of themother are removed. This Sanskar is performed at the birth of achild as a welcome sign to the new born child into thefamily. Brahmins chant Mantras for a healthy, long life of thechild. During this Sanskar, the father feeds honey to thebaby and pierces the baby's ear. This ear piercing issupposed to enhance the memory of the child.

5.Namkaran. This Sanskar is performed on the tenth ,eleventh or twelfth day after birth, with recitation of Mantras.The baby child gets name on completion of this Sankar. Thefirst male child is usually named after his paternal

grandfather, the second male child after maternalgrandfather. The first female child is usually named afterpaternal grandmother and the second female child aftermaternal grandmother. The rest of the children carry namesof uncles, aunts, gods and godesses.(naming ceremony) life and


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glory are improved and an independent existence comes into being. While

good music like bell tinkling is on, whisper name of the child in its right ear. 6.Karnavedha or piercing the ear. Although this was done

originally only to beautify the child, it acquired the belief that

it would protect the child against disease. Karnvedh. ThisSanskar is performed in the firth or the seventh year or at theend of the first year with Chudkaram Sanskar.

7.Nishkarma or the child's first outing, performed to protectthe child from evil spirits and other malevolent forces that areconsidered to exist outside the home. Nishkramana Sanskaris performed when the child is taken out of the home for thefirst time. S/he is taken to the temple first time. The reason

for this Sanskar is to show obedience to the sun, moon, fire,water and wind - the Panchmahabhut. This is supposed toenhance the age and physical and mental development ofthe child. In Nishkramana Sanskar, the child is shown to the Sunwhich is the source of life on earth. With this, life and prosperity increases.

8.Annaprasana. This Sanskar is performed on sixth month ,when the child gets solid food for the first time. Mantrasrecited and oblations are offered to the various deities. WithAnnaprasana, those flaws are removed, that arise due to intake of impure

food in fetus.9.Chudkaramor tonsure.. This Sanskar is shaving the head of

child. This is done in first or third year of the child. The bodyof the child is protected and harmonized by this ceremony.Increase in force, life and glory, is the result of the Chudkaram

Sanskara.10. Upanayana or thread ceremony.. This is the most

important Sanskar , which marks the beginning of the next

stage of life Youth. The word Upanayana means bringingnear. The child is bought near to the Guru. This Sanskar issecond birth for child a spiritual birth. This Sanskar isperformed during 5th, 7th or 9th year of child. WithUpanayana , the body comes in the DWIJA class, and gains the right tostudy the Vedas.


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11. Vedarambha or the beginning of Vedic study,performed during the Brahmacharya stage of life at thehome of the guru. This Sanskar is done along withUpanayana. The wearing of the Sacred thread entitles the

child to study the Vedas and participate in Vedicfunctions. The child commences his journey on the road tospiritual life. This is contrasted with a life of eating, sleepingand procreating, which kind of life animals also live. Thechild is sent to Gurukul.

12. SmavartanSanskar is performed before entering thegrahstha ashram or the life of a householder. This isperformed at the end of childs study in Gurukul. The student

has to take the permission of his guru before entering thegrahastha ashram. After this the guru gives him importantguidelines or tips for the grahstha ashram.Samvartana orSnana, the end of studenthood. This ceremony marks theend of the Brahmacharya stage of life. The boy returns tolive at home after living in his guru's home. Snana or bathingconstitutes an important part of this ceremony, symbolisingthe crossing of the ocean of learning. Therefore thesanskara itself is often referred to as Snana.

13. Vivaha. This sanskar is entry into the second Ashram.The life as individual family begins. Entering this stage of life,man has to take on his duties and has to pay spiritual debtsby sacrifice , by procreating children and study. The brideand groom walk around Agni hand in hand 7 rounds. Thebride sacrifices grains in the fire and the bridegroom chantsmantras. The bridegroom marries the bride, not viceversa.After marriage, doing AGNIHOTRA ANUSTHANA with, he gains

access to the heaven. A good son is also a result of an excellent marriage.Such a son serves his living parents which paves the way to salvation for his

dead ancestors through SHRADDHA, TARPANA etc. All there are the

result of marriage.


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14. Man withdraws himself from all worldly activities,retires into the forest and prepares himself for taking sanyas.This is the life of a Vana prastha.

15. A sanyasi renounces the world and leads a life of

study and meditation by living on alms.16. Antyeshti. When death is imminent, a small piece of

gold, tulsi leaf and drops of Ganga water are put in themouth of the person on the death bed. The body is laid onthe ground with the head towards the North. The eldest songenerally performs the last rites before which he takes apurificatory bath amidst the chanting of mantras. The deadbody is washed, perfumed and wrapped in a new white cloth

and decked with flowers. For ten days following death, foodis not prepared at home and relatives and friends take theresponsibility of getting food for the family.

These religious ceremonies are believed to sanctify the mind, body and intellect of theindividual so that he can become a more complete member of the community. Theyprovide a spiritual aspect to the important events in a person's life, from birth till death.

The Jaiminisutras explain that the sanskaras are acts that prepare a person for a specific purpose,

like studenthood or marriage. The Tantravartika says that they are those rites that result in thegeneration of new qualities in an individual, like fitness, education, and responsibility. According

to the Viramitrodaya, the sanskaras can be categorised into two sets. One set consists of thoseceremonies that make a person eligible to perform other actions. For example, after the

Upanayanam, a person is eligible to study the Vedas. The other set of sanskaras removeimpurities from an individual. For example, Jatakarman removes the impurities of the womb

from the baby.

According to the Ashvalayana Grihyasutra the sanskaras from Jatakarman to Chudakarana are

performed with Vedic mantras if the child is male, and without Vedic mantras for femalechildren. The Shudras were allowed to perform some sanskaras but without Vedic mantras.

There is some inconsistency over which sanskaras they could perform. According to VedaVyasa, they could perform all except the five educational ones.

From ancient times, the sanskaras have been considered necessary as the physical representation

of a symbolic change in the life of an individual. They also impress upon the individual theimportance of his new role, and inspire him to observe the accompanying rules. The sanskaras

provide opportunities to express love and affection, and to be festive. The Hindus believe thateach individual requires protection, consecration and refinement. For this, they depend upon god,

as well as their knowledge of the natural world. Sanskaras, therefore, are a mixture of religious


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and secular aspects. Each sanskara was to be performed at a certain time in the life of a man, in acertain manner, and required specific components. The main components for the performance of

sanskaras are

Agni:The fire is the protector and messenger between men and gods.

Prayers, Appeals and Blessings: Prayers and appeals are made and blessings sought of both thegods and elders. Lustration: Water forms a very important part of all sanskaras. Because of its

constant motion and sound, and its power, water was believed to be a living force. In addition,many lakes, rivers, and other water bodies had healing powers, which made water even more

mystic. Therefore its ritual use was incorporated into all sanskaras. Bathing is a precondition toperforming a sanskara, to cleanse oneself of all physical, mental, and spiritual impurities.

Sipping water and being sprinkled with water are essential to many sanskaras and symboliseceremonial bathing. For example, during Vivaha, the bride is sprinkled with water to rid her of

any sins committed in the past and cleanse her for her new life.

Sacrifice : Born of the natural human impulse to thank Nature or a Supreme Creator, domesticyagyas evolved as gestures of thanksgiving, except during Antyeshti when sacrifices are made to

propitiate the gods on behalf of the deceased.

Orientation: The east is associated with light, warmth, life and happiness because the sun rises

in the east. The west is associated with darkness and cold because the sun sets there; the southwith Yama because he is believed to come from the south; the north is not malevolent but

irrelevant in this respect. For an auspicious sanskara, the individual faces eastwards. ForAntyeshti alone, which is an unhappy event, the direction is reversed. Symbolism: The presence

of certain objects, usually material, symbolise specific qualities and have spiritual significance. Itis believed that contact with these objects results in the individual imbibing similar qualities. For

example, a stone is a symbol of steadfastness. Anyone who stands on a stone is believed toimbibe the stone's stability in his character, and this notion appears in Upanayanam and Vivaha.

Taboos: These sprang from the fear of things going awry during sensitive and difficult times,

like pregnancy, marriage and death. 'Safeguard' taboos hence appeared, which became rigidbeliefs over time. For example, for 10 days after the birth of a child, the home is considered

impure (see Jatakarman). This belief developed out of the need to confine the mother and childin a room to protect them from infection in the days before chemical antiseptics and

disinfectants. However, now the practice has a religious sanction and is rigidly followed,especially in rural areas.

Cultural elements: There are certain rules about ethics, hygiene, and other social customs to beobserved when performing sanskaras, like purifying the site before the ceremony begins. Thismeans a thorough cleansing and sometimes performing havan.

Spiritual atmosphere: A pre-requisite for any sanskara. The person for whom the ceremony isbeing performed and others involved should think of god and of the duties and responsibilities

that will be part of their life after the ceremony. They should be in the correct frame of mind tounderstand and appreciate the solemnity of the ritual.


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why consecration or sanskars

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