THE CONSTITUENTS OF THE SAMSKARAS

[JaneSmith105]

1. Introductory

The Samskaras are a complex combination of various elements. They express beliefs, sentiments and knowledge of the ancient Hindus about the nature of human life and the universe and their relation with the superhuman powers that were supposed to guide or control the destiny of man. The Hindus believed that man requires protection, consecration and refinement, for this, to a great extent, they depended on gods whose existence they seriously felt and whose help they invariably asked. But while they sought aids from gods, they also helped themselves by the knowledge they possessed of natural and supernatural world. So we find a mixture of religious and secular factors in the Samskaras, though they have all assumed a religious garb in course of time.

2. Fire

The first and the most permanent constituent of the Samskaras was Agni or Fire which was always kindled in the beginning of every Samskaras. The importance of Agni in the Aryan religion is as old as Indo-European period. Its equivalents are found in Latin ignis and Lithuanian ugni. During the Indo-Iranian period also it was worshipped as a chief domestic deity. As it is called the ‘houselord" in the Rigveda, so Atar (Avestan word for fire) is called the ‘houselord of all houses" in the Avesta.’ Its contact with man was very congenial in cold winters of northern countries. Consequently, it became the chief domestic deity that was a constant source of help in secular as well as sacred life of the householder. The family hearth was the first ‘holy of the holies." the flue that was kept burning in every house became a perpetual sign for all influences that bound men with family and social relations, and became the centre of all domestic rites and ceremonies. It was not the case with the Vedic Indians alone. The Romans and the Greeks also made the hearth the centre of religious faith and rite.

We can well appreciate the high position given to Agni it the Samskaras, if we know what beliefs the Vedic Indian cherished about it. By virtue of its services, Agni assumed the role of Gryhapati, "the lord of the house":

Doing his work he dwells in earthly houses,
Though god he wins the fellowship of mortals
Who over the Five Tribes bearing away,
Has set him down in every home,
Sage, youthful, master of the house.

Agni was believed, to be a great and renowned protector against illness, demons and other hostile spirits. Therefore, at various Samskaras it was propitiated and recognized as such because one of the objects of the Samskaras was to ward off evil influences.

To the sage Agni render praise,
Him of true rules in sacrifice.
God banisher of illness.
Agni expels the Raksasas,
God of clear radiance deathless one,
Bright cleansing, worthy to be praised.
Agni protect us from distress,
With hottest flames, unaging god,
Burn those against our enemies.

To the ancient Hindus Agni was not only the "house-lord" and protector but also the high priest and mediator and messenger between gods and men. In the first capacity it supervised the ceremonies and in the second it bore offerings to gods.

Agni I praise, domestic priest,
God minister of sacrifice,
The Hotar, giver best of gifts.

Through thee who art their mouth the guiltless deathless gods. All eat the offering which is sacrificed to them.

O Agni, mayest thou announce
Among the gods this newest song
Of ours, a potent Gayatra.
Agni doth send the sacrifice to heaven
Hotar is he, he knows the work
Of messenger; goes to and for
"Twixt heaven and earth, knows heaven’s ascent

The Hindus regarded Agni as the director of rites and guardian of morality. Every rite was performed and contract and bond exe cuted by Agni. It was an eternal witness around which, during the Upanayana and the Vivaha ceremonies, the student, and the tins-band and wife made circumambulations, so that their ties may be valid and permanent.

King of the clans, the wonderful
Director of the rites, I praise
This Agni, may he hear our call
Thou who art king of holy rites,
Guardian of rta, shining one,
Increasing in thy own abode.


3. Prayers, Appeals and Blessings

The second class of constituents includes prayers, appeals and blessings. According to Tylor "prayer is soul’s sincere desire, uttered or unexpressed, and is the address of personal spirit to personal spirit. When. later on, ceremonies and rites evolved, the animistic prayer became co-extensive with ritual prayers. Because prayer originated in the early stage of culture and was applied to domestic ceremonies, it was, more or less, unethical in the beginning. Gods were prayed to for the accomplishment of desire, but desire was as yet limited to personal or family interest. The Samskaras, as already said, were domestic rites. During their performance, generally, prayers were offered for protection and prosperity of a family cons:sting of children, animals, torn, strength and other, felicities. For example, the husband, while taking with his wife the great "Seven Steps" (Saptapadi) prayed to Lord Visnu, ‘One for sap, two for juice. three for the prospering of wealth, four for comfort, five for cattle, six for the seasons. Friend, be with seven steps (united to me. So be thou devoted to me. In more cultural Samskaras like the Upanayana, the worshipper adds to his entreaty for prosperity the claim for help towards virtue and against vice, and prayer became an instrument of morality. in the Upanayana prayers were offered for intellectual stimulation, purity. Brahmacharya etc. The famous and the most sacred Gayatri mantra says, "Let us meditate on the most excellent light of the Creator (the Sun); may he guide our intellect.The pupil at the time of making offerings to Fire prays, "May I be full of insight; not forgetful; may I become full of glory, of splendor, of holy luster etc." While tying the girdle round his loin the student said, ‘Here has come to me, keeping away evil words, purifying my kinds as a purifier, clothing herself by (power of) inhalation and exhalation, with strength, this sisterly goddess, this blessed girdle."

During the performance of the Samskaras blessings were also expressed. They differed, from prayers in this that while the prayers were made for one’s own good, the blessings conveyed good feelings towards others. These were wishes or appeals on the part of those interested, which were uttered by a spirit or a god. They symbolised the object desired for. The man believed that his blessings would transmit the good and thus influence the individual aimed at. The objects of blessings were almost the same as those of prayers. The husband presenting the under-garment to the bride uttered, "Live to old age; put on the garment; be a protectress of the human tribes against imprecation. Live a hundred years full of vigour. Cloth thyself in wealth and children. Blessed with life put on this garment. The father at the birth rite blessed his child, Be a stone, be an axe, be imperishable gold. Thou indeed art the self called son; thus live a hundred autumns.

4. Sacrifice

Another important constituent of the Samskaras was sacrifice. Its origin belongs to the same period of culture and it evolved from the same anthropological belief which gave birth to prayer. They have, moreover, stood in close connection with each other in their long career. Men believed that gods, like men, were propitiated by praise and prayer. It was equally mutual to their mind that like men, they so liked and accepted presents and gifts. The Samskaras with the solitary exception of the funeral, were performed at the blooming and festive occasions in the life of a man. Therefore the recipient of the Samskaras or, if he were a minor, his or her parents offered presents, paid homage or tribute to the beneficient gods in token of gratitude, or in anticipations of further blessings. Even at the funeral, sacrifices were made to gods requesting them to help the dead. The sacrifices were offered invariably in the beginning of, and through the course of a Samskara. Special deities were believed to preside. over a particular period of life. So they were specifically invited, placated and feasted, But other gods were also entertained, as their spheres of influence were often overlapping.

 

[JaneSmith105]

5. Lustration

The next class of constituents consisted of bath, sipping water and lustration or baptismal sprinkling of water over persons and things. "The animistic theory of the universe which underlies all ancient religion and philosophy suggested that water was a living being. which in so far as it assisted the process of growth and aided men in other ways, might be presumed to be beneficient." But, besides this animistic theory, water seemed living to ancient people on account of its motion, sound and power. That is why the Hebrews called it "living water." The purifying effects of water and its invigorating influence were revealed to men, as after having a plunge in its cool waves he found himself purified and refreshed. Other ideas were also associated with water. Many springs, lakes, welts and rivers had miraculous healing property, so it was thought that some divinity lived in each of them. The water was also supposed to possess the power of removing evil influences and killing demons. It was quite natural that having all these powers it was used by the Hindus as one means removing the contagion, influence of spirits, and at a higher stage the guilt of sin. Bath was complete washing off of physical. moral and spiritual impurities. Sipping water and lustration were partial or symbolic baths. Ceremonial purification was a universal feature in almost all the Samskaras. The Hindu led a life regularly purified by water from his conception in the womb up to his death and even after it. The father was required to bathe after the Garbhadhana and in the Jatakarma (birth ceremonies a Bathing was one of the initial steps that preceded the Cudakarana and the Upanayana’ At the end of his student career the youth was sumptuously bathed. The bride and the bridegroom were bathed before the nuptial ceremonies. The dead body was washed before it was burnt. Sipping many times in a day as well as ceremonial sipping in every Samskara are prescribed by the scriptures. Sprinkling was also a common feature of the Samskaras. Entire material was sprinkled with water before a Samskara began. In the tonsure ceremonies the child head was sprinkled, a Snataka was sprinkled with water for fame, glory, learning and holy lustre. the bride was sprinkled on her head for, health, peace and happiness etc.

6. Orientation

Orientation was another element of the Samskaras. It was based on the picturesque symbolism of the path of the sun and myths according to which different directions were ruled by different deities. In men’s mind the eastern direction was associated with light and warmth, life and happiness and glory; the west with darkness and chill, death and decay. According to Indian mythology, south is the direction of Yama, the god of death, so it was regarded inauspicious. These beliefs gave rise to various practices concerning the position of man in the Samskaras. In all the auspicious Samskaras the recipient faced the east indicating his preparedness to receive light and life. While making circumambulation in the Samskaras, the course of the sun was followed. In inauspicious Samskaras the direction was reversed. During the funeral ceremonies the head of the dead was kept towards the south when it was placed on the funeral pyre and the soul was on its journey to the abode of Yama. At special occasions the position of persons and things was determined by ideas suggested on that time.

7. Symbolism

Symbolism played a great part in the Hindu Samskaras. It was a material object to convey mental and spiritual significance. It was mostly suggested by analogous objects. Men believed that like things produce like effects. So, by their contact, it was thought, men were bestowed with similar characteristics. Stone was a symbol of fixity and one who mounted it was supposed to be invested with firmness in his or her character.The student in the Upanayana and tile bride in the Vivaha ceremonies were required to step on a stone suggesting their steadfastness in their devotion to the teacher and the husband. Looking at the pole star was productive of similar effects. Sesamum and rice were symbols of fertility and prosperity. Anointment was symbolic of love and affection, eating together was a symbol of union, touching the heart symbolized joining hearts; grasping the hand was a sign of taking full responsibility; looking towards the sun indicated brilliance and lustre; a male constellation ensured conception and so on.

8. Taboos

Numerous taboos observed at various points of the Samskaras constituted a different category. Taboo is a Polynesian word said to mean "what is prohibited." The ethical conception of man in early times was influenced by magical determination of things injurious. The science of medicine and hygiene were also helped by it. There were many taboos connected with the conception of life. Life was the central mystery of the world for early man. He attached mystery and danger with every thing connected with it. Its genesis, growth and end were all mysterious. It was thought necessary to take precautions against dangers and to give vent to the sense of mystery at various occasions of life. This gave birth to various restrictions that later on crystatlised into well defined taboos about pregnancy, birth, childhood, adolescence, youth, marriage. death and corpse.

There were taboos connected with lucky and unlucky days, months and years. People believed that injurious influences arising from various objects and present in the air associated themselves with some months, days and years when things might or might not be done with safety and advantage. Unfavourable incidents, economic and astronomical, and occasions like death, decease and defeat stamped days, months and years as unlucky. There are many such beliefs, the origin of which is lost in a remote antiquity. Out of the vast experience of a community there evolved a system of taboos connected with them. but there were other prohibitions also that were based on rational grounds. during natural calamity, political revolution, death of a person, monthly course of a woman etc. the Samskaras were postponed.

Taboos connected with food were also numerous. A particular food was prescribed in a particular Samskara. The object in view was that food should be light, free from injurious ingredients and symbolic of the occasion. Sometimes food was altogether prohibited. The underlying idea here was that the weakness and impurity of the flesh should be removed before the man could enter into communion with a deity at the time of the Samskara. Fasting was sometimes also meant for producing ecstasy. By observing abstinence from food man felt elevated and moving in an atmosphere quite different from that of ordinary men.

9. Magic

Magical elements are also found in the Samskaras. Dangers and problems of early life were more acute, in certain directions, than those that confront the civilized society today. They demanded constant vigilance, careful investigation and prompt action. As already said, early men recognized supernatural agencies. But they did not always supplicated to these agencies. Sometimes they attempted to avail of, and control, these forces. Magic originated from this tendency of man. It is essentially a directive and coercive procedure and differs in this respect from full fledged religion, which is essentially submissive and obedient to supernatural powers. The method of magic is based on sequence of incidents and on imitation of nature and man. In the Atharvaveda there is a large number of magic formulas which are used by Kausika in his sutras at various ceremonies. A hymn of the Atharvaveda begins as follows, "Let the up-thruster thrush thee up; do not abide in thine own lair, the arrow of love that is terrible therewith I pierce thee in the heart." This hymn is used by Kausika in a charm for winning a woman under one’s control, by pushing her with a finger, piercing the heart of an image of her, etc. Other Grhyasutras also utilize magic formulas in the Samskaras. But here, magic being beneficient is different from black magic. For example, magic was performed for safe and easy delivery, for warding off evil spirits etc.

In the Hindu Samskaras religion was more important than magic. On the whole, in the beginning, there was hardly any difference between a priest and a magician. But later on, as a consequence of progress and refinement in religion, conflict arose between the two. Ultimately, though not completely, the priest succeeded in ousting the magician, who was in league with uncanny world. The Buddhist and Jain monks were forbidden to devote themselves to the exorcism of the Atharvaveda and magic. The Brahmanical law books declared sorcery as a sin; the magicians were classed with rogues and scoundrels and the king was asked to punish.

 

[JaneSmith105]

10. Divination

Divination also played an important part in the performance of the Samskaras. Divination is the science that seeks to discover the will of supernatural powers. Men desired to learn the causes of the present and the past misfortunes and the story of the future that they may know at any moment what is the best course to pursue. It was supposed that these things are indicated by appearances and movements of the various objects of the world. Natural phenomena indicated the purpose of the superhuman forces, as it was believed that gods could not but so reveal themselves. It was man’s task to discover the laws of phenomenal revelations. The question of rationale did not arise, as it was held that gods were friendly, and anxious to guide the uncertain footsteps of man.

Of all divinatory methods astrology played the greatest role in the history of the Samskaras. It derived its prominence from the splendour and myths of the sidereal heavens and the belief that all heavenly bodies were divine or controlled by divine beings, or abode of the dead. So, it was natural that the astral movements should be looked on as giving signs of the will of the gods. In the early Grhyasutras astrological considerations are very few and simple. With the development of astrology they became amplified and developed. Detailed astrological rules are formulated in the later treatises for every Samskara. Every care was taken that a Samskara should be performed under an auspicious planet.

Sacredness of human body also lent divinatory power to several marks on body. The Linga Purana has exhaustively dealt with this subject and is quoted in the examination of the bride and the bridegroom. Other methods were also adopted for divination. Gobhila admits the limitation of human knowledge and recommends to examine the future of the bride by means of various clods of earth. After the annaprasana, the occupation of the child was determined by its choosing one of the objects placed before it. And so on.

11. Cultural Elements

in addition to the above religious beliefs, rites and ceremonies, the Samskaras contained social customs and usages and rules about eugenics, ethics, hygiene, medicine etc. in ancient times, different spheres of life were not departmentalized. The whole life was a compact unity saturated with the all-pervading idea of religion. As the Samskaras covered the full life of an individual, his physical, mental and spiritual training was combined with them. The social status of a man played an important role throughout the Samskaras. The right of performance and the procedure of ceremonies were often determined by castes. Marriage settlements were made according to social customs and rules. In selection of bride and bridegroom, in copulation, pregnancy and rearing of children the rules of eugenics and racial purity were followed. The life of a krtachuda (one who has undergone the tonsure ceremonies), a Brahmachari, a Snataka and a householder were regulated according to the moral laws of the time. Life was protected not only against demons and goblins but also against desease and accidents by prescribing rules of health, diet and medicine. Rules of sanitation were also observed during the monthly course of a woman, confinement, and death in a family and other occasions in life.

12. Commonsense Elements

Commonsense elements were also found in the Samskaras, which were not closely connected with the religious idea and they will continue to be there whatever change may occur in the religious idealogy of people. Invitations were sent to all the relatives and friends to attend the ceremonies. A new canopy was erected in the Vivaha, the Chudakaran, the Kesanta, the Upanayana and the Simanta ceremonies. Mirth was expressed by decoration of the house with sprouts, leaves, flowers etc. and dressing the recipient with fitting costumes. During the Samavartana the Snataka was presented garments. Garlands, staff and other necessities and comforts of a householder. In the Vivaha ceremonies both the husband and the wife were dressed and ornamented according to their social status. Music was also employed to echo the general happiness and to entertain the guests. The Varaha Grhyasutra raises the Vadanakarma or instrumental music to the position of a regular constituent of the Vivaha ceremonies.

13. A Spiritual Atmosphere

These rules and regulations of commonsense elements were social in their origin. But in course of time they were given a religious shape. The whole sacramental atmosphere was fragrant with spiritual significance. Under the sacramental canopy the recipient felt himself exalted, elevated and sanctified.