Why Consecration or Ceremonies?

Like cotton that has to be purified, converted to cloth and tailored to make a dress, so also a Hindu undergoes many consecrations at each stage in life for 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 ceremony is done so that first born is a son. SIMANTONNAYANA or parting of wife's hair also purifies the fetus. With JATAKARMA ceremony, 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 ceremony, 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 ceremony. 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 pave 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 Ceremony. It consists of rites performed before conception in the belief that it ensures a healthy child. This is the enthusiastic prayer for a child. This is done for fulfillment of parental duty to continue the race. This is performed by husband. With conception, 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. Punsavana or putting few drops from crushed bud of peepul tree. This second Ceremony is performed during the third or the fourth month of pregnancy. The significance of this Ceremony is to invoke divine and good qualities in the child. According to our ancient Shastras, this ritual is performed in the desire for the first child to be a male. The reason for expecting male child is believed to be in the belief that it is the male child who carries the Vansh forward. 
3. Simantonayana or parting of wife's hair by husband also purifies the fetus: This ceremony is performed by the husband for the wife to protect her from evil spirits and from ill health during the pregnancy.  This Ceremony is performed during the seventh month of pregnancy and prayers are offered for the healthy physical and mental growth of the child. The other importance of this Ceremony is to free the expectant mother free from worries since the last 3 months are very difficult for pregnant woman -- both physically and mentally. On the day of this Ceremony, the expectant mother gets food of her desire. Only women are invited for this ritual and the gathering is kept small The husband performs this ritual.
4. With Jatakarma all the disorders related to the eating habit of the mother are removed. This Ceremony is performed at the birth of a child as a welcome sign to the new born child into the family. Brahmins chant Mantras for a healthy, long life of the child. During this Ceremony, the father feeds honey to the baby and pierces the baby's ear. This ear piercing is supposed to enhance the memory of the child.
5. Namkaran. This Ceremony 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. The first male child is usually named after his paternal grandfather, the second male child after maternal grandfather. The first female child is usually named after paternal grandmother and the second female child after maternal grandmother. The rest of the children carry names of uncles, aunts, gods and goddesses. By this naming ceremony, life and 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. This Ceremony is performed in the firth or the seventh year or at the end of the first year with Chudkaram Ceremony. 
7. Nishkarma or the child's first outing, performed to protect the child from evil spirits and other malevolent forces that are considered to exist outside the home. Nishkramana Ceremony is performed when the child is taken out of the home for the first time. S/he is taken to the temple first time. The reason for this Ceremony is to show obedience to the sun, moon, fire, water and wind - the Panchmahabhut. This is supposed to enhance the age and physical and mental development of the child.  In Nishkramana Ceremony, the child is shown to the Sun which is the source of life on earth. With this, life and prosperity increases. 
8. Annaprasana. This Ceremony is performed on sixth month, when the child gets solid food for the first time. Mantras recited and oblations are offered to the various deities.  With Annaprasana, those flaws are removed, that arise due to intake of impure food in fetus.
9. Chudkaram or tonsure. This Ceremony is shaving the head of child. This is done in first or third year of the child. The body of the child is protected and harmonized by this ceremony.  Increase in force, life and glory, is the result of the Chudkaram Ceremony. 
10. Upanayana or thread ceremony. This is the most important Ceremony, which marks the beginning of the next stage of life – Youth. The word Upanayana means bringing near. The child is bought near to the Guru. This Ceremony is second birth for child – a spiritual birth.  This Ceremony is performed during 5th, 7th or 9th year of child. With Upanayana, the body comes in the DWIJA class, and gains the right to study the Vedas. 
11. Vedarambha or the beginning of Vedic study, performed during the Brahmacharya stage of life at the home of the guru. This Ceremony is done along with Upanayana. The wearing of the Sacred thread entitles the child to study the Vedas and participate in Vedic functions. The child commences his journey on the road to spiritual life. This is contrasted with a life of eating, sleeping and procreating, which kind of life animals also live. The child is sent to Gurukul.
12. Smavartan Ceremony is performed before entering the grahstha ashram or the life of a householder.  This is performed at the end of child’s study in Gurukul. The student has to take the permission of his guru before entering the grahastha ashram. After this the guru gives him important guidelines or tips for the grahstha ashram. Samvartana or Snana, the end of studentship. This ceremony marks the end of the Brahmacharya stage of life. The boy returns to live at home after living in his guru's home. Snana or bathing constitutes an important part of this ceremony, symbolizing the crossing of the ocean of learning. Therefore the ceremony itself is often referred to as Snana.
13. Vivaha. This ceremony 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 debts by sacrifice, by procreating children and study. The bride and groom walk around Agni hand in hand 7 rounds. The bride sacrifices grains in the fire and the bridegroom chants mantras. The bridegroom marries the bride, not vice versa. 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 pave the way to salvation for his dead ancestors through SHRADDHA, TARPANA etc. All there are the result of marriage.
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 the mouth of the person on the death bed. The body is laid on the ground with the head towards the North. The eldest son generally performs the last rites before which he takes a purificatory bath amidst the chanting of mantras. The dead body is washed, perfumed and wrapped in a new white cloth and decked with flowers. For ten days following death, food is not prepared at home and relatives and friends take the responsibility of getting food for the family.  

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

The Jaiminisutras explain that the ceremonies are acts that prepare a person for a specific purpose, like studentship or marriage. The Tantravartika says that they are those rites that result in the generation of new qualities in an individual, like fitness, education, and responsibility. According to the Viramitrodaya, the ceremonies can be categorized into two sets. One set consists of those ceremonies 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 ceremonies remove impurities from an individual. For example, Jatakarma removes the impurities of the womb from the baby.

According to the Ashvalayana Grihyasutra the ceremonies from Jatakarma to Chudakarana are performed with Vedic mantras if the child is male, and without Vedic mantras for female children. The Shudras were allowed to perform some ceremonies but without Vedic mantras. There is some inconsistency over which ceremonies they could perform. According to Veda Vyasa, they could perform all except the five educational ones.

From ancient times, the ceremonies have been considered necessary as the physical representation of a symbolic change in the life of an individual. They also impress upon the individual the importance of his new role, and inspire him to observe the accompanying rules. The ceremonies provide opportunities to express love and affection, and to be festive. The Hindus believe that each individual requires protection, consecration and refinement. For this, they depend upon god, as well as their knowledge of the natural world. Ceremonies, therefore, are a mixture of religious and secular aspects. Each ceremony was to be performed at a certain time in the life of a man, in a certain manner, and required specific components. The main components for the performance of ceremonies 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 the gods and elders. Lustration: Water forms a very important part of all ceremonies. 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 ceremonies. Bathing is a precondition to performing a ceremony, to cleanse oneself of all physical, mental, and spiritual impurities. Sipping water and being sprinkled with water are essential to many ceremonies and symbolise ceremonial 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, domestic yagyas 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 south with Yama because he is believed to come from the south; the north is not malevolent but irrelevant in this respect. For an auspicious ceremony, the individual faces eastwards. For Antyeshti 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. It is 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 to imbibe 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 over time became rigid beliefs. For example, for 10 days after the birth of a child, the home is considered impure (see Jatakarma). This belief developed out of the need to confine the mother and child in 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 be observed when performing ceremonies, like purifying the site before the ceremony begins. This means a thorough cleansing and sometimes performing havan.