SANSKAR THEORY

Dharma preaches that the purpose of human birth is God-realisation. The

religious scriptures therefore impart guidance on how to undertake spiritual
practice so as to be able to get closer to God in every incident of life, right from
birth till death. Sanskars should be performed to get closer to God in the sixteen
rituals in life from conception to marriage. These sanskars later help in improving
spiritual practice.
The Vedic rituals performed by the mother, father and the Guru on the son
or daughter from the time of conception till marriage, so that they may perform
balanced sattvik actions are referred to as the sanskars. There are important
16 sanskar.
Sanskar is a process of increasing the potential in ourselves. The origin of
the word sanskar is सम् (sam) + कृ (kru) + घञ् (ghyan) = संस्कार (sanskar). Thus
the word sanskar is formed by prefixing the preposition ‘sam’ (denoting balance),
to the verb ‘kru’ and suffixing ‘ghyan’ to it.
It has multiple meanings, such as – to improve, to purify, to remove
shortcomings in an object and to endow a new, attractive form to it. In short, the
process by which positive qualities in man are developed and enhanced is known
as a sanskar.
1. Naimittik-karma, sanskars, festivals and religious festivals

A. Naimittik-karma
A naimittik-karma is one that is performed for a specific reason, at a specific time
or on a specific day or a similar day. An action taken for some reason, at the time
or day of the reason or similar day is an incidental action. For example the birth
of a child becomes a reason. The ritual, which should be performed immediately
upon its birth or on the same day next year, is said to be a naimittik-karma.
B. Sanskar
The ritual that should be performed on the day of the birth of a son or a daughter
is called ‘sanskar’.
C. Festival or religious festival
A birthday performed on the same day in subsequent years is called a ‘festival’ or
a ‘religious festival’.
 Objectives of 16 Sanskar

As per Bharatiya tradition, every action of man must have a good sanskar.
Sanatan Dharma has recommended sixteen major sanskars from pregnancy to
marriage to make each individual cultured. The objectives of these sanskars are
given ahead.
A. To minimise the defect of human seed : Each individual brings his destiny with
his birth. Sanskarsare performed to reduce the effect of genetic disorders in the
chromosomes or genes in the sperm and blood, if any.
B. To minimise defects of pregnancy : Sanskars are performed to reduce the
severity of the defects in the womb due to various reasons such as the foetus not
getting sufficient and proper food, the foetus contracting mother’s contagious
diseases, the foetus not getting adequate blood supply, the side effects of the
mother’s medicines on the foetus or due to some other reason.
C. Sanskars are performed to reduce the intensity of curses, if any, of Gods or
deceased ancestors due to bad deeds in the previous births, to liberate from the
debt of God and deceased ancestors and to please and get the blessings of
the Kuladevata (FamilyDeity), Ishtadevata (Benevolent
Deity),Matrudevata, Prajapati, Shrivishnu, Deity Indra, Deity Varun (Deity of
Rain), Ashtalokpal, DeitySavita, Deity Agni (Deity of Fire) etc.
D. Sanskars are performed to beget a healthy, strong child with a long life.
E. Sanskars are performed to beget an intelligent and righteous child with good
moral values.
F. Sanskars are performed on children for their spiritual progress through pure
and righteous attitude, and thus develop the ability to emancipate the past twelve
and the future twelve generations of the family.
G. Sanskars are performed to evolve spiritually and to obtain the ability to
attain Brahmalok orMoksha (Final Liberation).
H. As per Sanatan Dharma, every action and sanskar is performed for pleasing
Supreme God, since only with His grace can we achieve our goals. All
these sanskars should be performed by the parents and the Guru of the child.
The 16 samskaras are:

1. Garbhadhana (Conception)
This samskara is performed by parents and consists of fervent prayer for a child in order to
fulfil the obligation to continue the human race.
2. Punsavana (Fetus protection)
This samskara is performed during the third or fourth month of pregnancy. A priest recites
Vedic hymns to invoke divine qualities in the child.

3. Simantonnayana (Satisfying the cravings of the pregnant mother)/

This samskara is similar to a baby shower, and is, performed during the seventh month of
pregnancy when prayers are offered to God for the healthy physical and mental growth of
the child.

4. Jatakarma (Child birth)

Mantras are recited for a healthy and long life of the child at his birth.

5. Namakaran (Naming the child)

The name for the baby is selected such that its meaning can inspire the child to follow the
path of righteousness.

6. Nishkramana (Taking the child outdoors for the first time)

This samskara is performed in the fourth month after birth when the child is moved outside
the house.

7. Annaprasana (Giving solid food)

In the sixth, seventh or eighth month child is given solid food.

8. Mundan (Hair cutting)

This is performed during the first or third year of age when the child's hair is removed by
shaving.

9. Karnavedha (Ear piercing)

This samskara is performed in the third or fifth year.

10. Upanayana (Sacred thread ceremony)

This introduces the male child to a teacher in order to receive education and marking the
entry of the child to Brahmacharya.

11. Vedarambha (Study of Vedas)

This samskara is performed at the time of Upanayana or within one year. The Guru teaches
the Gayatri Mantra.

12. Samavartana (Returning home after completion of education)

This samskara is performed at the age of about 25 years.

13. Vivaha (Marriage)

14. Vanaprastha (Preparation for renunciation)
This samskara is performed at the age of 50 to celebrate the departure from the
householder stage to the Vanaprastha stage when the person begins to engage in spiritual
activities.
15. Sannyasa (Renunciation)
This samskara is performed after Vanaprastha.

16. Antyesthi (Cremation)

This is the final samskara performed after death by his or her descendents.

The Triple Gunas, Sattva, Rajas and Tamas

“Summary: “Guna” literally means property, quality, merit, virtue, etc. In

philosophy it denotes a property, mode or propensity of things and beings.

The gunas are primarily responsible for our predominant traits, actions and
modes of behavior.

In this essay we present the importance of gunas and their influence

upon human behavior according to the Bhagavadgita.
According to the Bhagavadgita, the gunas (the primary qualities or modes
of Nature) are three in number, sattva, rajas and tamas.

They exist in all, including humans, in various degrees of concentration and

combination. They also exist in all objects and natural products.

Hence, even the food which we eat is important if we want to cultivate good
behavior. Depending upon their relative strengths and ratios, the gunas
determine the nature of things, beings, their actions, behavior, attitude and
attachments and their involvement with the objective world in which they
live.

The role of gunas in creation

The gunas are born from Prakriti. The Self does not reside in them but they
reside in him . Before creation, they remain inactive and in a state of
perfect balance in the Primordial Nature (mula Prakriti). When their balance
is disturbed, creation sets in motion, and the diversity of objects and beings
come into existence, each possessing the triple gunas in different
proportions.

The admixture (panchikarana) of the gunas and the elements

(mahabhutas) is well explained in the Paingala Upanishad.

Beings in the higher worlds contain the predominance of sattva. Beings in

the lower worlds the predominance of tamas, and those in the middle
worlds contain the predominance of rajas.
In humans, all the three gunas are present in different degrees of
predominance according to their spiritual purity and progress. Sinners who
are beyond redemption possess the predominance of tamas, pious people
who abide by Dharma possess the predominance of sattva, while worldly
people who are driven by selfish desires possess the predominance of
rajas.
According to the Bhagavadgita, God is the real Enjoyer. He brings forth the
entire creation for his joy (ananda).
It is Purusha only who, seated in Prakriti, enjoys the qualities produced by
Prakriti.
The gunas are responsible for the diversity of nature. Because of the
gunas (qualities) only the division of reality and unreality arise .
When the gunas are manifested in creation, the individual souls come
under their influence and begin their onward journey into the world of
matter and death.

God (Isvara) does not act under the influence of any of the three. He is
made up the Purest Sattva (suddha sattva), which is not of this world.

Among the gods, Brahma has the predominance of rajas, Vishnu the
predominance of sattva and Shiva the predominance of tamas. However,
all the three gods are pure beings (shivam). They are not bound to them or
to Nature. For the purpose of creation and the order and regularity of the
worlds they manifest the gunas to perform their obligatory duties while they
themselves are transcendental.

How the gunas influence behavior

The gunas are responsible for the behavior and natural propensities of all
living beings. Human beings are also subject to their influence. Under their
control people lose their ability to discern truths, their essential nature or
their true Selves. They fail to see their oneness with God and the rest of
creation or the presence of God amidst them .

In the fourteenth chapter of the Bhagavadgita, Lord Krishna gives us a

very detailed description and definition of the three gunas, which is
summarized below.
1. Sattva is pure, without impurities, illuminating and free from sickness. It
binds the soul through attachment with happiness and knowledge .
2. Rajas is full of passion and is born out of "thrishna" (thirst or intense
desire) and "sanga" (attachment). It binds the soul through attachment
with action .
3. Tamas is the darkness and the crudeness in man. It is "ajnanajam"
(born of ignorance) and "mohanam" (the cause of delusion). It binds the
soul through recklessness, indolence and sleep .

In the beings the three gunas compete among themselves for supremacy
and try to suppress each other. Sattva predominates by suppressing Rajas
and Tamas. Rajas predominates by suppressing Sattva and Tamas, and
Tamas by suppressing both Sattva and Rajas.

How to know which quality is predominant in a person at a particular time?

According to the Bhagavadgita when sattva is predominant, from all the
gates of the human body radiate the illumination of knowledge,
When Rajas is predominant, greed, worldliness, striving for worldly ends
and a penchant for selfish activities arise.
With the increase of tamas, one can see the flourishing of darkness,
inactivity, recklessness and delusion.

Upon death, a sattvic person attains higher worlds. When he returns, he

takes birth among pious people or in a pious family .
After death, a rajasic person remains in the middle worlds. When he is
reborn, he takes birth in the family of those who are attached to actions.
As for the tamasic person, he sinks to lowest regions on dying, and when
reborn takes birth among the ignorant and the deluded .

The gunas also influence faith, resolve, professional choices and nature of
relationships. The division of human beings into the four categories is also
due to the influence of gunas only. They govern every aspect of human life
and the world in general.
In the eighteenth chapter we come across a detailed description of how
men with these three qualities act and behave differently and engage
themselves in different religious and spiritual activities.
The resolution of the gunas
The purpose of such an elaborate description of these three
qualities in the Bhagavad-Gita is not to encourage us to
become sattvic or eliminate other qualities.
Whether it is sattva or rajas or tamas, the gunas are part
of Prakriti and responsible for our ignorance, delusion,
bondage and suffering on earth. When they are active, we
remain bound to one thing or another. We cannot be free, until
they are fully resolved.

Therefore, the Bhagavadgita suggests that we should try to

transcend them rather than cultivate them. By knowing the
nature of the three gunas and how they tend to keep us in
bondage and illusion, we should become wiser and strive to
transcend them.
Sattva is purity and beneficial. However, for those who strive
for liberation, even cultivation of "sattva" should be not an
end in itself for sattva also binds us to the duality of
pleasure and pain. Sattvic people want to enjoy pleasure and
avoid pain. They are pious and knowledgeable but prefer
leading a life of luxury and comfort. Thereby, they engage in
desire-ridden actions and become bound. Even though it is pure,
sattva is but an instrument of Prakriti, which is meant to
serve its ends by keeping us bound to the worldly life under
the sovereign control of its sovereign master. Hence, one may
cultivate purity (sattva) to suppress the other two, but in
the end must rise above all the three and become stabilized in
equanimity, sameness, and oneness of the Self. One should go
beyond the three gunas to attain immortality and freedom
from birth, death, old age and sorrow .
The practical applications of the gunas
A good understanding of the gunas can help you make wise decisions and
remain on the right side of life
. For example, the Eightfold Path of Buddhism, the Ashtanga Yoga of
Patanjali, the rules and restraints for novices and advanced practitioners in
Jainism and Buddhism are meant to cultivate sattva or inner purity, without
which the mind cannot be stabilized in contemplation or in mindfulness.
Cultivation of purity is at the root of all spiritual traditions of ancient India. In
today’s world, where tamas and rajas predominate, it is even more
important. Apart from spirituality, knowledge of the gunas is also helpful in
worldly life. The following are a few examples, where you may use the
knowledge to safeguard yourself from potential problems.

1. The profession you choose. Choose your profession carefully

according to your nature and what you want to achieve in life. Certain
profession can lead to your spiritual downfall.
2. Marriage and friendship. It is important to consider the play of gunas
in choosing your friends or marriage partner. You have to see in those
relationships whether you want to balance or complement your own
nature.
3. Education and specialization. If you pursue your academic career
according to your nature, you will not suffer from conflicts or stress, and
you will have better chances of succeeding in your professional career.
4. Parenting. Parents have to help their children cultivate the
predominance of sattva, so that when they grow up they will not only
have pleasant and positive personalities but also right discretion in
making their choices.
5. Food and lifestyle choices. They must be conducive to the cultivation
of sattva, since sattva improves the vigor and the brilliance of the mind
and the body.

In spiritual life, the knowledge of the triple gunas is imperative. A correct

understanding of the three qualities of Nature is essential to overcome your
bondage to earthly life and attain liberation. By knowing the distinction
among the three gunas and by developing the quality or mode of sattva in
abundance a person can purify his mind and body and experience peace
and equanimity. Through desireless actions, selfless service, devotional
worship, self-study, sattvic knowledge, sattvic speech, right discernment,
sattvic faith, behavior and sacrifice he can increase sattva and develop the
divine qualities (daiva sampattih) which are enumerated

in the sixteenth chapter of the Bhagavadgita to become a perfect yogi and

earn the love of God. By performing his obligatory duties without any desire
and attachment, offering the fruit of his actions to God, surrendering himself
completely to him, fully devoted to him, and absorbed in him, he surely
achieves liberation and union with the Supreme Self.