SHODASH SAMSKAR (षोडश संस्कार)

Every religion prescribes a number of ceremonies, or rites, to be performed by its followers. The use of the ceremonies, speaking generally, is:

(1) to help the Jiva (जीव)  to conquer and purify his sheaths;

(2) to bring to his aid superior Intelligences, such as the Devas (देवता)and the Rishis(ऋषी);

(3) to improve the atmosphere around him and so make it easier for him to steady and concentrate his mind.

To this end are used material objects, gestures, postures and sounds, all carefully arranged to bring about the results aimed at.

The objects used are chosen for their good magnetism, and in many cases such as particular flowers offered to a particular Deva (देवता)-because they share the magnetism of the Object of meditation or of worship, and thus make a link between that Object and the worshipper. Thus a mala (माळा/हार), a rosary, of tulasi beads (तुळशीची माळ) is used in the worship of Shri Krishna; one of rudraksha (रुद्राक्ष) in the worship of Mahadeva.

Gestures and postures, for the most part, affect the Prâņas (प्राण)  the sub-divisions of the life-breath that circulate in the body; some prevent the magnetism of the body from escaping into the surrounding atmosphere, and force its currents to move in a way suitable for calm and quiet thought.

Sounds are used for all the three purposes mentioned above. They give rise to vibrations, and as these vibrations are regular and even, they make the vibrations of the Sûkshmasharira (सूक्ष्मशरीर)-which is very sensitive and easily affected-regular and even also. When these vibrations of the Sûkshmasharira (सूक्ष्मशरीर) are made regular, the Jiva (जीव) is much helped in steadiness of thought and devotion. Sounds of a suitable kind attract the attention of the Rishis (ऋषी) and Devas (देवता) to the person uttering the sounds, and they help him. Further, suitable sounds drive away hostile Intelligences and bad magnetic influences, and so improve the surroundings of the speaker.

Sounds thus used are called Mantras. A mantra is a succession of sounds, a defnite sequence, the sounds being arranged in a certain order if the sounds are changed the vibrations are changed, and the results will be changed. That is why a mantra cannot be translated. (मंत्र भाषांतरीत होऊ शकत नाहीत).

A translated mantra is like a sentence in which all the letters of the words are jumbled up, and so convey no meaning.

There is another thing to remember about mantra; if the man who utters a mantra is not trying to lead a good life, the vibrations of the mantra will do him harm, not good. For, as they work on his Sûkshmasharira (सूक्ष्मशरीर), they bring to bear on it a force antagonistic to evil desires and evil thoughts, and shake it very violently and may even wound and tear it, as his evil resolves make it vibrate in one way and the vibrations of the mantra force it into another. If his resolves are good then they work with the mantra (मंत्र) and cause no conflict; however weak they may be, they aid and do not hinder.

Mantras (मंत्र) need not be spoken aloud, and their silent repetition is, indeed, more powerful than audible recitation. They affect the subtler kinds of matter more than the denser.

Among the ceremonies in the life of a Hindu are some important ones that mark the chief stages of his life; in old days these were numerous, ten standing out as the chief, but of these ten, only some are now practised. Seven of the Samskaras relate to infantile life and early childhood.

Out of these seven, the sixth, Annaprasanam (अन्नप्राशन), the first feeding with solid food, is universally observed ; and the seventh, Chudakaranam (चूडाकर्म)-the tonsure, and with it the piercing of the ears-is performed almost universally. Then comes the important eighth Samskara, the Upanayana (उपनयन), the leading of the boy to the Guru who gives him the sacred thread, and teaches him the Gayatri (गायत्री), this initiation making him a Dvija (द्विज), twice-born (द्वितीय जन्म).

The Upanayana (उपनयन) is the beginning of the student stage of life, during which Brahmacharya (ब्रह्मचर्य), entire celibacy, is enjoined, and the duty of the lad is to study diligently. This stage is closed by the formal return home, the Samâvartanam (समावर्तन), after which he is ready to enter the second stage of life, that of the householder, the Grihastha (गृहस्थ);  the tenth Samskara, Vivaha (विवाह), marriage, marking his entry into manhood and its responsibilities. In modern India these wholesome rules have fallen into disuse, though the Upanayana (उपनयन) and Vivaha (विवाह) Samskaras are maintained as ceremonies. Marriage is incongruously thrust into the midst of the student life, and the duties of manhood and boyhood are mixed up to the injury of both. May the ancient rule be speedily revived.