5 Sixteen Saṃskāras (Ṣoḍaśasaṃskārāḥ)

Korada Subrahmanyam

1.1 Introduction

Indian tradition firmly stands on four pillars, viz. Dharma, Artha (money and other mundane matters), Kāma (married life) and Mokṣa (renouncing the world and uniting Jīvātmā with Paramātmā to arrest the cycle of birth and death). The ultimate purpose of Saṃskāras is simply to generate Vividiṣā (a desire / taste in Vedānta and attain Mokṣa). Except in Vivāha (marriage) Vedic mantras are not to be used for a girl child.

The term Saṃskāra is pregnant with meaning and hence untranslatable. Saṃskāra here refers to any rite prescribed by scriptures either for purification (removal of sin) or generating / injecting some qualities by which a person becomes eligible / qualified to perform some rites. Vīramitrodayam defines a Saṃskāra thus

आत्मशरीरान्यतरनिष्ठः अनतशयनिशेषःसंस्कारः। ātmaśarīrānyataraniṣṭhaḥ atiśayaviśeṣaḥ saṃskāraḥ ।

A special virtue / quality that is connected with mind or body is called Saṃskāra (the rite for such a virtue / quality is also called Saṃskāra).

In other words Saṃskāras are for cleansing the mind and body and consequently a healthy, happy and peaceful life in this world and Mokṣa after death.

1.2 Number of Saṃskāras

There is difference of opinion as to the number of Saṃskāras. Gautama in his Smṛti (Dharmaśāstram) enumerated forty Saṃskāras, including five Mahāyajñas, seven Pākayajñas, seven Haviryajñas and seven Somayāgas. Finally, it is decided in Saṃskāradīpikā that the following sixteen Saṃskāras are essential:

आधािप ंसििसीमन्तजातिामान्नचोलकाः।

मौञ्जीव्रतानि गोदािसमािततिनििाहकाः॥

अन्त्यंचैतानिकमातनिप्रोच्यन्तेषोडशैित ।

ādhānapuṃsavanasīmantajātanāmānnacolakāḥ ।

mauñjīvratāni godānasamāvartanavivāhakāḥ॥ antyaṃ caitāni karmāṇi procyante ṣoḍaśaiva tu ।

• Garbhādhānam
• Puṃsavanam
• Sīmantaḥ
• Jātakarma
• Nāmakaraṇam
• Annaprāśanam
• Caulam
• Upanayanam
• ix, x., xi., xii. Four Vedavratas
• Samāvartanam
• Godānam
• Vivāha
• Antyeṣṭi

1.3 The Purpose of Ṣoḍaśasaṃskārakarmas

The very purpose of each Saṃskāra is explained in the following verses:

• निषेकात्बौनजकंचैिःगार्भतकंचापमृज्यते।
• क्षेत्रसंस्कारनसनिश्चगभातधािफलंतथा॥
• गभेभिेच्चप ंसूतेःपंस्त्िस्यप्रनतपादिम्।
• निषेकफलित्ज्ञेयंफलंसीमन्तकमतिः॥
• गभातम्ब पािजोदोषः जातात्सिोऽनप िश्यनत।
• आय ितचोऽनभिृनिश्चनसनिर्व्तिहृनतस्तथा॥
• िामकमतफलंत्िेतत्सम द्दिष्टंमिीनषनभः।
• अन्नाशिान्मातृगभतमलाशादनप द्ध्यनत॥
• बलाय ितचोिृनिश्चचूडाकमतफलंस्मृतम्।
• उपिीतेःफलंत्िेतत्निजतानसनिपूर्ितका॥
• िेदाधीत्यनधकारस्य नसनिरृनषनभरीररता।
• देिनपत्रिातपगमःनििाहस्य फलंस्मृतम्॥

niṣekāt baujikacainaḥ gārbhikaṃ cāpamṛjyate।kṣetrasaṃskārasiddhiśca garbhādhānaphalaṃ tathā॥ garbhe bhavecca puṃsūteḥ puṃstvasya pratipādanam। niṣekaphalavat jñeyaṃ phalaṃ sīmantakarmaṇaḥ॥ garbhāmbupānajo doṣaḥ jātātsarvo’pi naśyati। āyurvarco’bhivṛddhiśca siddhirvyavahṛtistathā॥ nāmakarmaphalaṃ tvetat samuddiṣṭaṃ manīṣibhiḥ।

nnāśanānmātṛgarbhamalāśādapi śuddhyati॥ balāyurvarcovṛddhiśca cūḍākarmaphalaṃ smṛtam। upanīteḥ phalaṃ tvetat dvijatāsiddhipūrvikā॥ vedādhītyadhikārasya siddhirṛṣibhirīritā। devapitrarṇāpagamaḥ vivāhasya phalaṃ smṛtam॥

Niṣeka and Garbhādhāna (both mean the same – the first physical union of wife and husband) would remove the impurities related to sperm, blood and cleanses the womb. Puṃsavanam is for having a male child. Sīmanta (parting) is as good as Garbhādhānam. Jātakarma (the rite performed to a son just born) kills the bad affects born out of consumption of the water of the womb by the child. Nāmakarma (naming a child) is for increased longevity and brightness and to pronounce name during rites as well as mundane day to day transactions. Annaprāśana (feeding rice for the first time) purifies the child from the defects of eating the bad material while in the womb. Cūḍākarma (cutting of hair on the head for the first time) is meant for increased strength, longevity and brightness. Upanayanam is for attaining Dvijatva (second birth) that is essential to get eligibility to learn Veda and perform different rites. The four Vedavratas, viz. Āgneya, Saumya, Vaiśvadeva and Prājāpatya are performed before the beginning of the learning of Veda for injecting more power into the Veda that is learnt. Vivāha (marriage) is for paying back the debt of deities and father.

1.4 Eligibility

The Saṃskāras from Jātakarma to Cūḍākarma are to be performed in the case of a   male child of Dvijas, viz. Brāhmaṇas, Kṣatriyas and Vaiśyas. In the case of the female child of a Dvija, only marriage (Vivāha) has to be performed with Vedamantras. Saṃskāraprakāśa rules that there cannot be any Saṃskāra for a Klība (impotent child).

Nirṇayasindhu, by quoting Smṛtis, says that Śūdras are entitled to perform six Saṃskāras, viz. Jātakarma, Nāmakaraṇam, Niṣkramaṇam (bringing the child into sunshine for the first time), Annaprāśanam, Cūḍā and Vivāha and the daily Pañcamahāyajñas (Devayajñaḥ, Pitṛyajñaḥ, Bhūtayajñaḥ, Manuṣyayajñaḥ and Brahmayajñaḥ). Śrāddhakarma (death ceremony) and other Saṃskāras for Śūdras have to be performed with verses from Purāṇas and not Vedic mantras. Varāhapurāṇa says that for a Śūdra, the Brāhmaṇa can repeat the Mantras.

2. Detailed Account of Saṃskāras

2.1 Garbhādhānam

Literally it means “implanting an embryo (into wife)”. The name suggests the first sexual intercourse of husband and wife. It can be traced to Atharvaveda (5.25) and Bṛhadāraṇyakopaniṣat (6.4.21). This is to be performed on the fourth day after Menses.

Carakasaṃhitā (Śārīrasthānam, 2.25) says that the lady would give birth to a child similar to the one whom she had had in mind during conception:

गभोत्पत्तौ त मिः नियाः यंजन्त व्रजेत्ंतत्सदृशंप्रसूते। 

garbhotpattau tu manaḥ striyāḥ yaṃ jantuṃ vrajet tatsadṛśaṃ prasūte।

2.2 Puṃsavanam

प माि्सूयतेअिेिइनत प ंसििम्।

pumān sūyate anena iti puṃsavanam।

Male child is born by this and therefore it is called Puṃsavanam.

प ंस ििंर्व्क्तेगभेनतष्येि।(आपस्तम्बगृह्यसूत्रम्,१४.९)

puṃsuvanaṃ vyakte garbhe tiṣyeṇa। (Āpastambagṛhyasūtram, 14.9)

The Puṃsuvanam is to be performed when pregnancy is apparent under the star “Tiṣya” ( = Puṣyamī) .

Puṃsavanam and Puṃsuvanam are synonyms. It is to be performed when the pregnancy becomes apparent, i.e. third or fourth month, and during the period of Puṣyamī star. A shoot from the fag-end of a branch of Nyagrodha (Banyan tree) is to be crushed and the juice has to be dropped in the right nostril of the wife by husband, while reciting some Mantras, prescribed.

2.3 Sīmantaḥ

Sīmantaḥ is also called Sīmantonnayanam. Sīmanta means parting of hair on head.

सीमन्तोन्नयिंप्रथमेगभेचत थेमानस (आपस्तम्बगृह्यसूत्रम्,१४.१)

sīmantonnayanaṃ prathame garbhe caturthe māsi

(Āpastambagṛhyasūtram, 14.1)

Parting of hair by the husband is to be performed during the fourth month of first pregnancy (only).

The husband has to do the parting with the quill of a porcupine while reciting certain Mantras. Both Puṃsavanam and Sīmanta are prescribed during different months by different authors of Gṛhyasūtras (one of the four branches of the Vedāṅga, Kalpa, the others being Śrautasūtram, Dharmasūtram and Śulbasūtram). So it is decided that one should follow his own Gṛhyasūtram.

All the above three Saṃskāras, viz. Garbhādhānam, Puṃsavanam and Sīmantonnayanam, have to be performed before the birth of the child. Since they are for Garbhaśuddhi (cleansing of the womb and embryo), they need not be repeated.

The complete procedure of each Saṃskāra is not being provided due to want of space.

2.4 Jātakarma

This Saṃskāra is performed before the navel string is cut.

प्राङ्िानभिधतिात्प ंसःजातकमतनिधीयते।मि स्मृनतः२.२९ ।

prāṅnābhivardhanātpuṃsaḥ jātakarma vidhīyate। Manusmṛtiḥ 2.29 .

Jātakarma of a male child is ordained before the umbilical cord is cut.

Before cutting the navel string there is no Aśaucam (impurity) due to birth and Jātakarma has to be performed at that time on a male child.

जातं िात्सप्रेि अनभमृश्य उत्तरेि यज षा उपस्थे आधाय उत्तराभ्याम् अनभमन्त्रिम्मूधतनिअिघ्रािंदनक्षिेकिेजापः। आपस्तम्बगृह्यसूत्रम्,१५.१ ॥

jātaṃ vātsapreṇa abhimṛśya uttareṇa yajuṣā upasthe ādhāya uttarābhyām abhimantraṇam mūrdhani avaghrāṇaṃ dakṣiṇe karṇe jāpaḥ.

Āpastambagṛhyasūtram, 15.1 ॥

As soon as the (male) child is born the father should recite the Vātsaprānuvāka, i.e. “divaspari . . .”, and touch (at the end of the Mantra), should take him into the lap while reciting the Yajus “asminnaham”, recite two Mantras, viz., “aṅgādaṅgāt” and “aśmā bhava”, for him and smell his head and the same Mantras are to be repeated in the right ear.

िक्षत्रिाम च निर्दतशनत; तद्रहस्यंभिनत । आपस्तम्बगृह्यसूत्रम्,१५.२, ३ ॥

nakṣatranāma ca nirdiśati; tadrahasyaṃ bhavati।

Āpastambagṛhyasūtram, 15.2, 3 ॥

The father pronounces the Nakṣatranāma (name coined after the name of the birth star) also in the right ear secretly.

The name runs like this:

• Birth-star
• Name related to Star
• Rohiṇī
• Rauhiṇaḥ
• Revatī
• Raivataḥ
• Maghā
• Māghaḥ
• . . ... .

Such a name has to be kept a secret, i.e. should not be pronounced loudly.

Śatapathabrāhmaṇam (6.1.3.9) ordains that a name should be given to the male child as soon as he is born:

तस्मात्प त्रस्यजातस्य िाम क यातत्।

tasmāt putrasya jātasya nāma kuryāt ।

Vedāṅgajyotiṣam (Ṛgveda 25-28) enumerates twenty eight Nakṣatras (stars), including Abhijit and their Devatas (Gods) and adds that in Yajñas (Sacrifices) the Yajamāna (Sacrificer) has to bear the Nakṣatranāma:

िक्षत्रदेिता ह्येता एतानभयतज्ञकमतनि।यजमािस्य   शािज्ञैः िाम   िक्षत्रजं स्मृतम्॥

nakṣatradevatā hyetā etābhiryajñakarmaṇi। yajamānasya śāstrajñaiḥ nāma nakṣatrajaṃ smṛtam॥

These are the deities of Nakṣatras (stars) useful in Yajñas. Scholars say that the Nakṣatranāma of Yajamāna has to be employed in Yajñas.

The Nakṣatranāma has to be kept secret in order to avoid Abhicāra (magical practice) against the person. The commentary on Khādiragṛhyasūtram (2.3.32) explains the above said concept, i.e. Yajñakarma and Abhicāra –

िैद्ददककमातथतमेतत्।िामापररज्ञािेअभीचाराद्यनसनिः फलम्।

vaidikakarmārthametat।  nāmāparijñāne   abhicārādyasiddhiḥ phalam।

This [Nakṣatranāma] is meant for Vedic rites. If the name [to be used in Vedic rites] is not known, the result is that Abhicāra etc. would not be successful.

2.5 Nāmakaraṇam

This is the naming ceremony. Nāma means name. It should be done on tenth day or on a date after tenth day

दशम्याम् उनत्थतायां स्नातायां प त्रस्य िाम दधानत नपतामाता इनत। आपस्तम्बगृह्यसूत्रम्१५.८॥

daśamyām utthitāyāṃ snātāyāṃ putrasya nāma dadhāti pitāmātā iti।

Āpastambagṛhyasūtram 15.8॥

On the tenth day, after the mother wakes up, takes bath, both the father and mother establish the name.

द्व्यक्षरंचत रक्षरंिा िाम . . . । आपस्तम्बगृह्यसूत्रम्१५.९॥

dvyakṣaraṃ caturakṣaraṃ vā nāma । . . . Āpastambagṛhyasūtram 15.9॥

The name should consist of two or four letters.

There are other conditions regarding the form of the name in different Gṛhyasūtras. This is called Vyāvahārikanāma (the name useful for day to day worldly transactions). For a male child the name should have even number of letters whereas it is uneven number of letters for a female child.

2.6 Annaprāśanam

Annam means cooked rice and prāśanam is feeding. The child is to be fed rice –

जन्मिोऽनप षष्ठे मानस ब्राह्मिाि् भोजनयत्िा आनशषो िाचनयत्िा दनधमध घृतम्ओदिम्इनत संसृज्यअिदाय उत्तरैःमन्त्रैःक मारंप्राशयेत्। आपस्तम्बगृह्यसूत्रम्१६.१॥

janmano’pi ṣaṣṭhe māsi brāhmaṇān bhojayitvā āśiṣo vācayitvā dadhimadhughṛtam odanam iti saṃsṛjya avadāya uttaraiḥ mantraiḥ kumāraṃ prāśayet। Āpastambagṛhyasūtram 16.1॥

In the sixth month, when days are counted from the day of birth, i.e. after one hundred and fifty days, the sixth Saṃskāra called Annaprāśanam has to be performed. Having fed Brāhmaṇas and received benedictions from them, the son should be made to taste rice mixed with curd, honey and ghee (clarified butter), while the four Mantras, starting with “bhūrāpam” are being recited.

2.7 Caulam

It is also called Cūḍākarma and Cūḍākaraṇam. Cūḍā means tuft (of hair) that is kept on the back side of the head while the remaining part is clean shaven. In tradition it is popularly called “Śikhā”. In Sanskrit the letters “la” and “ḍa” are often interchanged. So Caula and Cūḍā mean the same. The Saṃskāra for which the purpose is “Cūḍā” (tuft / Śikhā) is called Caulam, and also Cauḷam.

Caulam is to be performed during the third year by counting days from the date of birth – 

जन्मिोऽनप तृतीयेिषेचौलंप िितस्िोः। आपस्तम्बगृह्यसूत्रम्१६.३॥

janmano’pi tṛtīye varṣe caulaṃ punarvasvoḥ ।

Āpastambagṛhyasūtram 16.3॥

Caulam has to be performed during the third year by counting days from the date of birth and in the star Punarvasu.

Saṃskāraratnamālā (p. 904) adds the following –

अत्र देशभेदात्र्व्िस्था द्रष्टर्व्ा। िीिांके शधारिमेिनशखाधारिम्।एतच्च अमन्त्रकमेििीिांकायतम्।.. . होमोऽनप ि।

atra deśabhedāt vyavasthā draṣṭavyā। strīṇāṃ keśadhāraṇameva śikhādhāraṇam। etacca amantrakameva strīṇāṃ kāryam. . . . homo’pi na।

One has to follow the custom of the country they live in. For ladies (having) hair (plait) itself is Śikhā and the Saṃskāra for them has to be performed without Mantras. . . . there will be no homa (sacrificial fire etc.).

2.8 Upanayanam

Literally it means “taking near”. It is implied that the boy is taken near Ācārya for instruction and learning Veda etc. The rite by which the boy is taken to Ācārya is also called Upanayanam.

Brahmacārī: The boy who underwent this Saṃskāra is called Brahmacārī (Brahma means Veda, one who learns Veda is called Brahmacārī). A Brahmacārī would get eligibility to perform any Vedic rite.

Dvija: Upanayanam is a Saṃskāra to be performed on the boys of Dvijas, i.e. Brāhmaṇa, Kṣatriya and Vaiśya. People belonging to the above three castes are called Dvijas, which literally means twice-born. The first birth is given by father and mother whereas, since Goddess Gāyatrī (whose Mantra is preached to the boy during Upanayanam) and the Ācārya (the teacher who performs the Upanayanam) are considered as mother and father during Upanayanam, the Upanayanasaṃskāra is considered as another birth. Thus the people of the first three castes are called Dvijas.

Ṛṣiṛṇam (the debt of sages): Taittirīyasaṃhitā (6.3.10.5) says the following:

जायमािो ह िैब्राह्मिः नत्रनभः ऋििाि्जायतेब्रह्मचयेिऋनषभ्यः यज्ञेि देिेभ्यःप्रजया नपतृभ्यःएष िा अिृिोयः प त्रीयज्िा ब्रह्मचाररिासी।

jāyamāno ha vai brāhmaṇaḥ tribhiḥ ṛṇavān jāyate brahmacaryeṇa ṛṣibhyaḥ yajñena devebhyaḥ prajayā pitṛbhyaḥ eṣa vā anṛṇo yaḥ putrī yajvā brahmacārivāsī।

Every Brāhmaṇa, when born is indebted in three debts related to Ṛṣis (sages), Devatas (deities) and Pitaraḥ (forefathers) in terms of Brahmacaryam (celibacy), Yajña (sacrifice) and Prajā (offspring), respectively. He can get rid of the above three debts by living with the teacher as a Brahmacārī, by performing a sacrifice and by being father of a son.

Brahmacārī and his conduct are beautifully lauded in Atharvaveda (11.7, 26). According to Taittirīyabrāhmaṇam (3.10.11) Bharadvāja took Brahmacaryam for three generations. Āśvalāyana, in his Gṛhyasūtram (22.3, 4) prescribes twelve years of Brahmacaryam for each Veda, i.e. forty eight years for four Vedas or till completion and its origin is in Gopathabrāhmaṇam (2.5) –

िादशिषातनििेदब्रह्मचयतम्।ग्रह्णान्तंिा। आश्वलायिगृह्यसूत्रम्॥

dvādaśavarṣāṇi vedabrahmacaryam। grahṇāntaṃ vā। Āśvalāyanagṛhyasūtram ॥

Age for Upanayanam: Three different ages are prescribed for Dvijas, viz. Brāhmaṇas, Kṣatriyas and Vaiśyas, in Gṛhyasūtras and Dharmaśāstras. Double the age is permitted for those, who, for some reason or the other could not perform at the right age –

गभातष्टमेषब्राह्मिम पियीत।

गभैकादशेषराजन्यंगभतिादशेषिैश्यम्।आपस्तम्बगृह्यसूत्रम्१॰. २, ३॥

garbhāṣṭameṣu brāhmaṇamupanayīta।

garbhaikādaśeṣu rājanyaṃ garbhadvādaśeṣu vaiśyam।

Āpastambagṛhyasūtram 10. 2, 3॥

Upanayanam for a Brāhmaṇa should be performed in sixth or seventh or eighth years from conception. Similarly it is ninth or tenth or eleventh years from conception for a Kṣatriya; and tenth or eleventh or twelfth years from conception for a Vaiśya.

Gautama adds the following:

आषोडशात्ब्राह्मिस्य अपनतता सानित्री।

िाविंशतेराजन्यस्य द्व्यनधकाया िैश्यस्य।गौतमधमतसूत्रम्१.१३, १४॥

āṣoḍaśāt brāhmaṇasya apatitā sāvitrī।

dvāviṃśate rājanyasya dvyadhikāyā vaiśyasya।

Gautamadharmasūtram 1.13, 14॥

The upper limit for getting Upanayanam for a Brāhmaṇa is sixteen years. For Kṣatriya it is twenty years and for a Vaiśya it is twenty two years.

Manusmṛti prescribes the age for Upanayanam depending on the purpose.

Seasons for Upanayanam: Different seasons are prescribed for different Varṇas (castes) for Upanayanam –

िसन्तो ग्रीष्मः शरद्ददनत ऋतिो ििाति पूर्व्ेि।आपस्तम्बगृह्यसूत्रम्,१॰.४॥

vasanto grīṣmaḥ śaraditi ṛtavo varṇānupūrvyeṇa।

Āpastambagṛhyasūtram, 10.4॥

It is Vasanta (Spring) for a Brāhmaṇa, Grīṣma (Summer) for a Kṣatriya and Śarat (Autumn) for a Vaiśya for performing Upanayanam.

Specific Nakṣatras (stars) and Tithis (dates) etc. are also prescribed by someSmṛtis.  Upanayanam,  according   to   Smṛtis   and   Jyotiṣam  (Astrology  / Astronomy) has to be performed during Uttarāyaṇa (six months from mid- January) and forenoon.

Āśramas: In Indian tradition there are four stages called Āśramas, viz. Brahmacaryam (Celibacy), Gārhasthyam (married life), Vānaprastham (forest life) and Saṃnyāsa (life of one who renounces the world and worldly comforts and leads an ascetic life to attain Mokṣa, the final Puruṣārtha (purpose of life), i.e. last one of Dharma, Artha (money and related matters), Kāma (married life) and Mokṣa. One is free to go to the fourth Āśrama, viz. Saṃnyāsa after any of the three earlier Āśramas. Jābālyupaniṣat says –

ब्रह्मचयातदेिप्रव्रजेत्।

brahmacaryādeva pravrajet।

One should embrace Saṃnyāsa right from Brahmacaryam.

Yajñopavītam: Yajñopavītam is the holy cord to be worn by a Dvija from the day of Upanayanam. It has got a lot of significance in the rites. Raising the boy’s right arm, putting the head into he suspends the cord over his right shoulder in such a way that it hangs down on his right side. Thus he becomes Yajñopavītin (one who has got the Yajñopavīta). The Yajñopavītam would have three positions.

• Upavītam: The cord will be sitting on the left shoulder and hanging under the right hand. For all rites related to deities (Vedic) one should maintain Upavītam.
• Prācīnāvītam: This is opposite to Upavītam, i.e. the cord would sit on the right shoulder and hangs under the left hand. This position is to be used while performing any rite related to forefathers (Pitṛkarma).
• Nivītam / Saṃvītam: The cord simply hangs from the neck and this position is for any human activity such as sleeping, nature’s calls, sexual intercourse etc.

Manufacturing the Yajñopavītam: The Yajñopavīta should have three threads of nine strands (tantus) well twisted for each thread. A Brahmacārī has to wear a single Yajñopavītam whereas a householder should wear two or three.

Women had Yajñopavītam: Saṃskāraprakāśa (pp. 402, 403) quotes Yama –

प  राकल्पेक मारीिांमौञ्जीबन्धिनमष्यते। अ्यापिंच िेदािांसानित्रीिचिंतथा॥

purā kalpe kumārīṇāṃ mauñjībandhanamiṣyate।adhyāpanaṃ ca vedānāṃ sāvitrīvacanaṃ tathā॥

During former ages, tying of girdle of muñja (i.e. Upanayana) was desired in the case of maidens, they were taught Vedas and made to recite Sāvitrī, i.e. Gāyatrīmantra.

Commentators are of the opinion that this practice belongs to earlier Yuga.

Women are of two types: Hārīta says there are two kinds of women – Brahmavādinis and Sadyovadhvas. It is the former that the Upanayanam is performed to and they do Agnihotram (worship of fire) and Vedādhyayanam (regular recitation of Veda). (Saṃskāraprakāśa, p. 402).

Gāyatrī-upadeśa: This is the most important aspect of Upanayanam. The Ācārya preaches (Upadeśa) the Mantra, which is there in all Vedas, to the disciple. The latter has to repeat the Mantra during Sandhyāvandanam at all three times of the day. The derivative meaning of “Gāyatrī” is – the one which protects the person who repeats it (gāyantam trāyate iti gāyatrī).

Sandhyāvandanam: This is the basic regular rite to be performed by all Dvijas. Those who ignore are not eligible to perform any (Vedic) rite. It is called Nityakarma (a regular rite). One has to perform this rite three times a day. Sandhyā means twilight. The rite performed during twilight is also called Sandhyā or Sandhyāvandanam (salute of Sandhyā). All the Dvijas (i.e. who have undergone Upanayanam) have to perform Sandhyā. For Śūdras and ladies the sight of rising and setting Sun itself is considered as Sandhyāvandanam.

उतैिंगोपा  अदृशन्नदृशि्उदहायतः (िमकम्, रुद्रा्यायः,  तैनत्तरीयसंनहता,४.५)

utainaṃ gopā adṛśannadṛśan udahāryaḥ (Namakam, Rudrādhyāyaḥ, Taittirīyasaṃhitā, 4.5)

That the cowboys have noticed him (the Sun) and the ladies fetching water also noticed him.

According to tradition water should not be fetched during night. Water is fetched during both the twilights by ladies and they notice the Sun during both the twilights. Since the cattle is taken out during morning twilight and brought back during evening twilight by cowboys , they notice the Sun during both the twilights.

There are seven principal constituents of Sandhyāvandanam:

• Ācamanam (sipping of water thrice) – This is of three kinds and they are to be known through Ācārya. Ācamanam is to be done before and after Sandhyāvandanam.
• Prāṇāyāma: This is related to Yoga.

श्वासप्रश्वासयोः गनतनिच्छेदःप्रािायामः। पातञ्जलयोगसूत्रम्,२.४९॥

śvāsapraśvāsayoḥ gativicchedaḥ prāṇāyāmaḥ। Pātañjalayogasūtram, 2.49॥

Arresting the inhalation and exhalation is called Prāṇāyāma.

The air is inhaled (Pūrakam), then held for some time (Kumbhakam) and finally released (Recakam).

Mārjanam: Sprinkling himself with water while reciting certain Mantras.

Aghamarṣaṇam: Literally it means killing the sin. It is just like Mārjanam.

• Arghyapradānam: Offering water purified with Gāyatrīmantra to Sun. Taittirīyāraṇyakam (2.2) says that some demons called Mandehas regularly try to hurt Āditya (Sun) and the Arghyam offered by Dvijas (Brahmavādins) would chase them down to an island called Mandehāraṇa. Arghyapradānam should be performed even during Aśaucam (impurity) due to birth of a child and by those, who for some reason or the other, cannot perform the complete Sandhyāvandanam.
• Japa of Gāyatrī: One has to repeat Gāyatrīmantra for a minimum of one hundred and eight times or at least ten times.
•  Upasthānam: This is a prayer worshipping the Sun with (Vedic) Mantras in the morning, afternoon and evening, but evening the Sun in the form of Varuṇa.

Medhājananam: The intellectual capacity to retain the achieved knowledge for long (and produce as and when required) is called Medhā –धीः धारिािती मेधा(अमरकोशः, धीिगतः, २)

dhīḥ dhāraṇāvatī medhā (Amarakośaḥ, Dhīvargaḥ, 2)

The intellect with the capacity to retain for long is called Medhā.

The rite for the “generation of Medhā” is called Medhājananam. It is performed on the fourth day after Upanayanam.

2.9, 2.10, 2.11, 2.12 Vedavratas

There are four Vratas (Saṃskāras) for starting the learning of different branches of Veda. Each Vrata can be performed for a year or six months or one month or a  fortnight or a single day during Uttarāyaṇam (i.e. six months from fifteenth of January). In case of any inconvenience all the four Vedavratas can be performed before marriage. The Vratas are performed by Ācārya.

Different Gṛhyasūtras have offered different nomenclature for these Vratas. According to Āpastambagṛhyasūtram – the entire Veda is divided into four parts, viz. Prājāpatya, Saumya, Āgneya and Vaiśvadeva. These are the names of four Vratas also. There will be two main events for each Vrata – Upākaraṇam (or Upākarma), which is the beginning of the Vrata and Utsarjana, which is ending the Vratam. Upākarma has to be performed on Pūrṇimā (full moon day) of the month of Śrāvaṇa and Utsarjana of the same Vrata on Pūrṇimā of the month of Pauṣa.

During the rest of the seven months the Brahmacārī has to learn the six Vedāṅgas (limbs of Veda), viz. Śikṣā (Phonetics), Vyākaraṇam (Grammar), Chandas (Prosody), Niruktam (Etymology), Jyotiṣam (Astrology), Kalpa (Procedure of rites and it consists of four branches – Śrautasūtram, which deals with the performance of Yajñas / Sacrifices, Gṛhyasūtram, that deals with Saṃskāras etc., Dharmasūtram, that deals with all walks of life and Śulbasūtram, that deals with geometrical matters of a Yajña).

In the study of Veda there are two traditions – Sārasvatapāṭha and Anukramapāṭha. Presently it is Sārasvatapāṭha, which is complicated, that is in vogue.

2.13 Samāvartanam

Literally it means “return from teacher’s house to one’s house”. This Saṃskāra is not needed if the student learns under his own father or if the student does not want to get married. This Saṃskāra is not an Aṅga (part) of marriage.

After finishing Vedic study and taking the permission of the teacher the student takes the ceremonial bath. Snāna is another term used for Samāvartanam by some Sūtrakāras (Manusmṛti, 3.4). In modern times it is called Snātakavrata or Convocation (held in Universities).

िेदमधीत्यस्नास्यि्. . .। आपस्तम्बगृह्यसूत्रम्,१२.१॥ vedamadhītya snāsyan . . ॥ Āpastambagṛhyasūtram, 12.1॥

Having completed the study of Veda, Vedāṅgas, Mīmāṃsā etc., while going to have the ceremonial bath . . .

2.14 Godānam

Literally it means “shaving the head and other parts of the body, including Śikhā” (tuft on the head). In Caulam tuft is exempted from shaving.

गािः के शाःदीयन्तेखण्ड्यन्तेअत्रेनतगोदािम्(दो = अिखण्ड्डिे– द्ददिाद्दद)

gāvaḥ keśāḥ dīyante khaṇḍyante atreti godānam (do = avakhaṇḍane – divādi)

“gāvaḥ” means hair. The Saṃskāra in which the hair is completely shaved is called Godānam.

एिंगोदािमन्यनस्मन्ननप िक्षत्रेषोडशेिषे(आपस्तम्बगृह्यसूत्रम्,१६.१२)

evaṃ godānamanyasminnapi nakṣatre ṣoḍaśe varṣe (Āpastambagṛhyasūtram, 16.12)

Just like in the case of Caulam the procedure is to be followed (right from Brāhmaṇabhojanam, i.e. feeding Brāhmaṇas, down to Varadāna, i.e. donation of a cow to Brahmā / priest by father). It is to be performed during the sixteenth year (counted from the date of conception) and in auspicious Nakṣatras (stars) such as Rohiṇī.

Godānam has to be performed after the completion of Vedavratas and Snātakam. This Saṃskāra is to be performed by Ācārya. Vivāha will be there after Godānam. (“Godānam” is a term generally understood as “donation of a cow”). Keśānta (end of hair) is a synonym of Godāna. Godāna is performed on girls but silently (Śāṅkhyāyanagṛhyasūtram, 1.28.22).