Ceremonies associated with Upanayana (initiation)

When the Sun was in the Northern hemisphere, an auspicious day was fixed for performing the Upanayana Saṃskāra. But in case of Vaiśya initiate, the Sun must be on the Southern hemisphere^[1]. Some of the authorities prescribe different season for different castes. According to Baudhāyana Gṛhyasūtra, the Upanayana of a Brāhmaṇa was performed in Spring, of a Kṣatriya in Summer, of a Vaiśya in Autumn and of a Rathakāra in Rainy season. It also allows all of them to perform the Upanayana Saṃskāra in spring^[2].

The selection of the seasons for different castes, it appears was not without meaning. From the Gṛhyasūtra we learn that the different season symbolized the temperament and occupation of the different castes. The moderation of Spring symbolized the moderate life of a Brāhmaṇa; the heat of Summer season represented the strength of a Kṣatriya; the autumn season suggested the wealth and prosperity of Vaiśyas and the easy time of rains indicated facility of Rathakāra. Later on, the Jyotiṣa–Śāstra opined that the general rule for Upanayana saṃskāra for all castes should be performed in the five months from Māgha^[3]. The Jyotiṣa–Śāstra also defines the significance of these months and also explains the suitability for the performance of the Upanayana ceremony. An initiate who performs the Upanayana in the month of Māgha, he obtains wealth; in Phālguna, he acquires intelligence; in Vaiśākha he attains all hand of enjoyments; in Jyeṣṭha he became wise and great and in Āṣāḍha, he becomes a great conqueror of enemies and a famous paṇḍita. In addition to that, if an initiate who does not perform the Upanayana Saṃskāra in proper time then he falls from his Aryan status. Social thinkers realized that nothing that can be done in subsequent life to make up the deficiency wrought by the neglect of education at proper time.

Preparation for the actual Ceremony:

1) Preparation:

Before the actual Upanayana ceremony, a colorful canopy was setup for the occasion under which the ceremony was performed. A day before the actual ceremony, many preliminary religious functions were took place. For the success of the aim of Upanayana ceremony these religious functions were very important. In this day, the most auspicious God Gaṇeśa and several other goddesses like Śri, Lakṣmi, Dhṛti, Medhā, Puṣṭi, Śraddhā and Sarasvatī were worshipped. For the performance of this religious function an initiate was both physically and mentally purified. On the previous night the candidates’ body was stained with a yellow substance. A silver ring was tucked to the top knot of his head. Thereafter, he was ordered to spend the whole night in absolute silence. These religious functions were very mystic and very interesting rite which prepared the candidate for the Upanayana ceremony. The Yellowish substance was of symbolic significance giving impression of embryonic atmosphere, with the absolute silence making the performer a speechless child for the formation of a new life to acquire knowledge.

2) The Joint meal with the Mother:

The next morning, the boy share food with his mother in same dish, they ate together for the last time. Before the bath, this procedure is very unusual in Hindu Saṃskāra. But it was the rule that before the Upanayana ceremony the joint meal procedure should be arranged. Dr. Altekar observed that it marked the end of irregular life of a child^[4]. Because before this procedure the child was depended to his parents. But after this he had to depend on his own self. He was no longer an irresponsible child; he had to lead a life systematically. This procedure was very sad and touching ceremony for the Hindu society. It expressed deep affection of the mother for her child. After this, the mother and the son, as a rule never took joint meal. He was separated from her for a long time. The mother could not enjoy his company during this period. After the mother’s feast, a number of young men were entertained. This was perhaps, the farewell given to the playmates of the candidate, as he was going to enter upon a new life in hermitage of his teacher.

The Ritual of the Ceremony:

1) The Sacrificial Bath:

After the feast, the candidate’s parents took the child to the canopy, which was already setup. Under the canopy the sacrificial fire was burning in the altar for the purpose of the ceremony. The boy sat nearby the fire. The food was offered to the Brāhmaṇas. Thereafter the ceremony began. Then the boy was shaved. If the boy was performed the Cuḍākaraṇa ceremony, then he was simply shaved by barber. But if he was not performed the Cuḍākaraṇa ceremony then the ceremony was postponed till now. He was performed all the sacrificial functions which was related to Cuḍākaraṇa ceremony. When the all sacrificial functions were finished then the boy was bathed. Bathing was one of the most essential rites. Before the Upanayana bathing was necessary. Because bathing purified the body as well as the mind of the performer.

2) The Kaupīna:

When the sacrificial bathe was over, the boy approached the Ācārya. He went near the Ācārya because he likes to become a Brahamacāri. Then he expresses his intention in front of his preceptor and says: “I have come hither for the sake of studentship. I will be a student”^[5]. Then the Ācārya offered him a Kaupīna (a piece of cloth) to cover his private parts and the upper and the lower garments with the verse: “In the way in which Bṛhaspati put the garment of immortality on Indra, thus I put this garment on thee, for the sake of long life of old age, of strength, of splendour^[6]. These garments were very important because it is the social behaviour or decorum of Hindus that if any one engaged in a religious ceremony, then his upper part of the body should be covered with a piece of cloth. However, according to the Āpastamba and the Baudhāyana Gṛhyasūtras, the garments offered were to be woven just before the Saṃskāra^[7]. Some authorities prescribe clothes made of different stuffs for different castes. According to the Gautama Dharmasūtra, the garments of a Brāhmaṇa student made of Śaṇa (hemp); that of Kṣatriya of Kṣauma (silk); and that of Vaiśya of Kutapa (the kuśa grass)^[8]. These garments were of different colours according to Varṇas of a student, e.g. the colour for the Brāhmaṇas was Kāsāya (Raddish), for the Kṣatriya Māñjistha (Dyed with madder), and for the Vaiśyas Hāridra (Yellow)^[9]. As an option, Cotton garments of white colour were prescribed for all the Varṇas^[10]. This white colour garment symbolizing the purity of life. Different garments were prescribed for different castes. But at present, the above distinction had vanished. All the twice born were offered Hāridra or Yellow garment.

3) The Girdle (Mekhalā):

The next step in the ceremony was that the student wore the girdle or mekhalā. It was the outfit of a student. The Preceptor offered him this outfit (girdle or mekhalā). This girdle was the common garment of the student at the time of the Upanayana ceremony. Like the Kaupīna, this girdle was also made of different stuff for different castes. The girdle of the Brāhmaṇa student was made of Muñja grass; that of kṣatriya of the Murva fibers (bowstring) and that of the Vaiśya, of hemp threads^[11]. This girdle was made of triple cord. It was originally support the Kaupīna. The triple cord symbolized that the student always encircled by the three Vedas. The Ācārya tied this girdle round the waist of student with the mantra: “Here has come to me, keeping away evil words, purifying mankind as a purifier, clothing herself by power of inhalation and exhalation, with strength, this sisterly Goddess, the blessed girdle” or with, “A young well attired, dressed, come hither. He, being born, becomes glorious wise Sages extol him devout ones, turning their minds to Gods^[12].

4) The Ajina:

The Ajina, second outfit of a student. It was presented to the pupil by teacher. The Ajina was the skin of an antelope or gazelle^[13]. It was the upper garment of the student. The authorities of ancient India prescribed different Ajina or deer skin for different varṇas of student. The Pāraskara Gṛhyasūtra, the Āśvalāyana Gṛhyasūtra and the Baudhāyana Dharmasūtra^[14] stated that the upper garment for a Brāhmaṇa student should be of the skin of an antelope; for Kṣatriya of skin of a Ruru or spotted deer; and for Vaiśya of the Cow skin. But if the skin of these animals was not available, then all the Varṇas of student wore the Cow’s skin. The Cow’s skin was easily available. That is why; it was general option for all. In the first half of ancient India, the Ajina was used as an upper garment of the student. Later, it was utilized for a seat because the cotton garment was supplied in place of deer skin or the Ajina. During the ancient period, the skins were found in abundance. The whole country was covered with the forest. But when the forests were slowly cleared, then the skins were found in limited. So, the cotton clothes were used in place of deer skin.

5) The Daṇḍa or Staff:

Next the Ācārya was given the Staff or Daṇḍa to his students. This Daṇḍa or staff had its spiritual meaning. Different authorities prescribed that; it was the symbol of a traveler because the students were the travelers on the long road of knowledge. That is why, when the student accepting it, the student prayed that he might reach safely the end of his long journey safely and happily. One authority prescribed that it was the symbol of a watchman. Where the Aparārka on the Yājñavalkya Smṛti gives a materialistic view that, it was the weapon of Brahmacāri. When the student went out in forest to collect firewood, in darkness or unknown places like a tank or in river, this Daṇḍa make himself confident and self reliant^[15]. Different types of trees were necessary to make this Daṇḍa. Each Varṇa of students were not able to use other Varṇas staff. So, different trees mentioned for different Varṇas of students. It is stated that the staff of Brāhmaṇa should be Palāśa wood; that of a Kṣatriya of Udumbara wood; and that of Vaiśya of Bilva wood^[16]. The Pāraskara Gṛhyasūtra give different view that the Palāśa for the Brāhmaṇa, the Bilva for the Kṣatriya and the Udumbara for the Vaiśya. But it is also noted that the Pāraskara Gṛhyasūtra mention that if the wood was not available then all could use all kinds of wood^[17]. The Daṇḍa, which was used by the different students, had its own size. All the Varṇas of student not use the same length of staff. So, according to the Varṇa of the student, the length of the staff was also fixed. The length of the staff of a Brāhmaṇa student should reach the hair of his hand; that of Kṣatriya his forehead; and that of Vaiśya, the tip of his nose^[18]. The Gautama Dharmasūtra^[19] prescribed that the staff should be a perfect. It should not be damaged or eaten by any worm or broken by any means. Manu^[20] also suggests the same tips with slight variation. Manu says that, staff should be straight, without any blemish, fine to look and unhurt by fire. But if the staff was broken then the student had to undergo a penance.

6) The Yajñopavīta (the Sacred Thread):

When the preliminaries of the ritual were over, the teacher offered him the Yajñopavīta. This Yajñopavīta was the one of the most essential part of sacrifice. All the twice born pupil were worn this Yajñopavīta. This Yajñopavīta was the witness to the ceremony performed. When the teacher offered Yajñopavīta to his student, he recites a verse, asking for strength, long life and illumination for the boy, because he enters upon a long Sattra, where he finds many obstacles^[21]. In this time the student looked at the sun (as he was going to be initiated) and the teacher offered him the Yajñopavīta. The deer skin was used as Yajñopavīta in early time. But later, the cotton cords become the Yajñopavīta. Different cotton cords were prescribed for different castes. The Yajñopavīta of a Brāhmaṇa was cotton of kārpāsa thread, that of a Kṣatriya was hempen thread, and that of a Vaiśya was a goat skin or linen thread^[22]. This Yajñopavīta was made of three threads (tantu) of nine strands well twisted to each thread. These nine threads are consecrated to the following nine deities who impart to them their own potency viz, (1) Oṃkara (2) Agni (3) Nāga (4) Soma (5) Pitṛ (6) Prajāpati (7) Vāyu (8) Sūrya (9) All Gods together. The mode of wearing the Yajñopavīta was that the student raised the right hand and put his head in to the Upavīta (the Sacread thread) suspending it on his left shoulder in such a manner that it hung on his right side.

7) Standing Stone:

The next element in the Saṃskāra is symbolic one, the boy was asked to stand on the stone. The stone is the symbol of strength. That is why, the student was asked to stand on the stone, with this words: “Set the foot on this stone; like a stone be stead fast; set the enemies down; turn away the enemies”. The early scriptures describe that the purpose of this rite was to make the student strong or unyielding in his physique and character. This stone also delivered a good sermon to the student that the firmness of determination and strength of a character are the most essential needs of a successful student career.

8) Taking the Charge :

After this, the real acceptance of the student began. The student coming near the Ācārya said, “I have come here for a Brahamacāri”. Thereafter the teacher made an enquiry of his name. The teacher asks: “Whose pupil are thou? The student answers: Yours. The Preceptor corrects: Indras’s pupil are thou; Agni (fire) is thy teacher: I am thy teacher N.N^[23]. After taking the charge of the student, the teacher delivers, the following commandment: “A student art thou; drink water; do thy work; do not sleep during day time; keep silence; be obedient to the teacher and study the Vedas; fetch alms morning and evening; morning and evening put fuel in to the fire; observe Brahmacary for twelve years or till the Vedas are learned^[24]. These commandments are also found in Śatapatha Brāhmaṇa. The Śatapatha Brāhmaṇa explains: “sip water. Water doubtless means ambrosia: “Sip ambrosia” is thus what he means. Do thy work. Work doubtless means vigour; “exert vigour” is what he tells him. Put fuel in to the fire. “Enkindle thy mind with fire, with holy luster”, that is what he thereby tells him. Do not sleep. “Do not die” that is what he thereby says to him etc^[25].

9) The Sāvitrī Vrata or the teaching of Sāvitrī Mantra:

Next, the most sacred Sāvitrī Mantra was taught by the student. On account of its metre, this Sāvitrī mantra is popularly known as Gāyatri mantra. Every house holder had to recite this mantra in morning and evening. The initiate starts his career by taking on the Sāvitrī vrata as a part of the Upanayana ceremony. The initiate could recite this mantra on that day but if he could not recite on that day then after one year, six month, twenty four days, twelve days or three days later, he could be recited the Sāvitrī mantra^[26]. The teacher looking at the face of the initiate and uttered the Sāvitrī mantra, “Let us adore the supremacy of that divine Sun, the God head, who illuminates all, who recreates all from whom all proceed, to whom all must return, who we invoke to direct our understandings right in our progress towards holy seat”^[27]. The earlier authorities prescribe all the three Varṇas are allowed to recite the same Sāvitrī mantra to the sun^[28].But later authorities abolished this rule, and prescribe different mantra for different Varṇas of students. To a Brāhmaṇa^[29], the Ācārya recited the Sāvitrī mantra in Gāyatrī metre, which belongs to Viśvāmitra; to a Kṣatriya in Trishṭuba, which belongs to Hiraṇyastūpa, and to Vaiśya in Jagatī which belongs to Vāmadeva or Hiraṇyastūpa. The teaching of the Sāvitrī mantra symbolized the second birth of the child, as the teacher was regarded as father and Sāvitrī, the mother of the child. In the Śatapatha Brāhmaṇa we find that the teacher himself supposed to have conceived the child: “By lying his right hands on (The pupil), the teacher becomes pregnant with him: in the third night he is born as a Brāhmaṇa with the Sāvitrī”^[30]. The teaching of Sāvitrī mantra was very important for the student life. For successful and brilliant career, health wealth, good memory are necessary, but more important than them all is a student must be creative and stimulative intellect. And the Sāvitrī mantra has the power to stimulate and develop the mind of the student.

10) The Bhikṣā (Alms):

With this formal initiation having been over, the teacher offered him a bowl to collect alms or advised him to beg. On the day of the Upanayana, he begged from only those who would not refuse his request. He first bag from his mother, then sister and other relative. They were generously given alms for the initiate^[31]. The Sūtras and the Smṛti lay down the rules of begging. While begging, a Brāhmaṇa initiate addressed the lady of the house with the words: ‘bhavati! bhikṣāṃ dehi’; a Kṣatriya, ‘bhikṣāṃ bhavati! dehi’; and a Vaiśya, ‘bhikṣāṃ dehi bhavti’^[32]. After having collected alms, the initiate offered the collected alms to his teacher. The teacher accepted the alms. Then the initiate, with the permission of his ācārya, partake some food from his teacher. The ācārya give necessary food from his student with the satisfaction^[33].

11) The Trirātra-Vrata and the Medhājana-Vrata:

With the begging for alms, the Upanayana ceremony was over, but at the end of the initiation ceremony, the initiate had to perform Trirātra vrata and Medhājana vrata. The Trirātra vrata was a ceremony, where a Brahamacāri was required to observe for three days. According to some authorities^[34], this Trirātra vrata could be extended to twelve days or one year. But basically the initiate had to perform Trirātra vrata for three days. In the beginning the Trirātra vrata was a hard training. During this period the initiate had to live on special food. He was not to eat pungent or saline or milk food. He had to sleep on the ground. He was not to take honey or meat. He was forbidden to sleep in day time. He was also for bidden to take wine. After observing the vow for three days, the Medhājana vrata was performed^[35]. The Medhājana ritual was performed in order to embrace the divine help to sharping the memory, intellect and grasping power of the student. On the fourth day, the initiate went with his ācārya to a Palāśa tree. Three sthandilas were prepared to the north or east of the Palāśa tree, and on these trees, Pranava (Oṃ). Śrāddhā and Medhā were invoked and worshipped with unguents, flowers and lamp. Pranaba worshipped with the formula: ‘Yaścandasāmṛṣabho’ to ‘Śrutam me go pāya’^[36]; ‘Śraddhā’, with the trymn ‘Śraddhayāgnih’ etc^[37]; and Medhā with the anāvaka: Medhāvi etc^[38]. After having worshipped Pranava, Śrāddhā, and Medhā, the initiate deposited his staff at the foot of the Palāśa and took another staff. Thereafter, he returned home with his ācārya. In modern time, a similar type of ceremony is performed under the Marathi name ‘Palāśuta”. The significance of this ritual was that it was meant for the production of intelligence. By performing it one could got intellect to grasp the Vedic knowledge. One who desires success in learning should worship with a view of stimulating talent. This Medhājana vrata marked the end of the initiation.

Footnotes and references:

[1]:

P.G.S II.2.

[2]:

Vasante brāhmaṇamupanayītia grīṣme rājanyaṃ śaradi vaiśyāṃ varṣāsu rathakāramiti | sarvāneva vā vasante |Baudhāyana Gṛhyasūtra II.5.6.

[3]:

Mookerji, R.K. Ancient Indian Education (Brahmanical and Buddhist), Motilal Banarasi Dass Publishers, Delhi 2011, P.175.

[4]:

A.S.Altekar, Education in Ancient India, Vishal Kaushik Printer, Delhi,2009,P 19.

[5]:

Pañcādagnekhasthāpya brahmacaryamāgāmirta vācaryāta brahmcāryasānīti ca ||P.G.S.II.6-9.

[6]:

Athena vāsaḥ paridhāpayati yenendrāya bṛhaspatirvāsaḥ paryadhādamṛtaṃ te tvā paridhāmyāyuṣe dīrdhāyutvaya valāya varcasa iti || Ibid.II.2.10.

[7]:

Vāsaḥ sadyakṛttottam ||Baudhāyana Gṛhyasūtra II.5.11; Āpastamba Gṛhyasūtra IV.10.10.

[8]:

Śāṇakṣaumacaīrakutapā ||Gautama Dharmasūtra I.17.18.

[9]:

kaṣāyaṃ ca-eke vastram upadiśanti || māñjiṣṭhaṃ rājanyasya || hāridraṃ vaiśyasya || Āpastamba Gṛhyasūtra I.1.2.41; I.1.3.1-2.

[10]:

Sarveṣāṃ kārṣāsam vāỏvikṛtam |Gautama Dharmasūtra I.17.18.

[11]:

Mauñjī trivṛt samā ślakṣna kāryā viprasya mekhalā|kṣatriyasya tu maurvī jyā vaiśyasya śaṇatāntavī||Manusmṛti II.42.

[12]:

Mekhlāṃ badnīte |iyaṃ duruktaṃ paribādhamānā varṇa pavitraṃ punatī ma āgāt | prāṇāpānābhyāṃ valamādadhānā svasā devī subhagā mekhaleyamiti | yuvāsuvāsāḥ parivīta āgātsa u śrayānbhavati jāyamānaḥ | taṃ dhīrāsaḥ kavaya unnayanti svādhyo manasā devayanta iti vā ||P.G.S.II.2.8-13.

[13]:

Parāmitrān dundubhinā harinasyājinen ca | Atharvaveda V.21.7.

[14]:

Aiṇeyamajinamuntarīyaṃ brāhmaṇasya | raukharṭa rājanyasya | ājaṃ gavyaṃ vā vaiśasya | sarveṣām vā gavyamasati pradhāntvat |P.G.S.II.5.17.20; Ā.G.S.I.19.8; Baudhāyana Dharmasūtra II.5.16.

[15]:

Daṇḍājinopavītāni mekhalāṃ caiva dhārayet ||Yājñavalkya-Smṛti II.29

[16]:

Pālāśo brāhmaṇasya audumbaraḥ kṣṭriyasya bailvo vaiśayasy |Ā.G.S.I.19.13.

[17]:

Pālāśo brāhmaṇasya daṇḍaḥ|bailvo rājanyasya| aaudumbaro vaiśyasya | Sarve vā sarveśām ||P.G.S.II.5.25-28.

[18]:

Keśasaṃmito brāhmaṇasya | lalāṭasāṃmitaḥ kṣṭriyasya ghrāṇasaṃmito vaiśyasya|Ā.G.S.I.19.13.

[19]:

Apīḍitā yupavaktāsalkā iti |Gautama Dharmasūtra I.26.

[20]:

Keśāntiko brāhmaṇasya daṇḍaḥ kāryaḥ pramāṇataḥ………..Anudvegakarā nṛṛṇāṃ satvco nāgnidūṣitāḥ||Manusmṛti II.46-47.

[21]:

Yājñopavītaṃ paramaṃ pavitraṃ prajāpateryats hajaṃ purastāt |Āyuṣsyamagraṃ pratimuñca śubhraṃ yajñopvītaṃ balamāstu tejaḥ ||P.G.S.II.2.11.

[22]:

Kārpāsamupavītaṃ syādviprasyordhavṛtaṃ trivṛt | Śāṇasūtramayaṃ rājño vaiśyasyāvikasautrikam || Manusmṛti II.44.

[23]:

āthainamāha Kasya brahamacāryāsīti | bhavata ityucyumana indrasya brahamacāryarsyagnarācāryastavāhamā cāryastavāsaviti |P.G.S.II.3.

[24]:

Brahmacāryasyapo’śāna karma kuru divā mā svāpsirācāryadhīno vedamdhīṣva……………………..sāyaṃ prātaḥ samidhamādadhyāt||Ā.G.S.I.22.2-6.

[25]:

Brahmacāryasītyāha|brahamaṇa evainantatparidadātyapo’śānetyamṛtaṃ vā āpo’mṛtaṃśānetyevainantadāha karma kurviti vīryaṃ vai karma vīryaṅkurvityevainantadāha samidhamādhehīti samitsvātmānantejasā brahmacaryasenetyevainantadāha mā suṣuthā iti ……………..na kañcanārttimārcachti na sa ya evaṃ veda ||Śatapatha Brāhmaṇa XI.5.4.5.

[26]:

P.G.S.II.3.6.

[27]:

Tatsaviturvareṇyaṃ bhargo devasya dhīmahi | dhiyo yo naḥ pracodayāt | RV.III.62.10

[28]:

Sarveṣāṃ vā gāyatrīm || Ibid.II.3.10.

[29]:

Gāyatrī brāhamaṇāyānubrayādāgne yo vai brāhmaṇa iti sruteḥ|triṣṭubharṭa rājanyasya |jagatīṃ vaiśayasya| Ibid.II.3.7-9.

[30]:

Ācāryo garbhī bhavati hastamādhāya dkṣiṇanatatṛtīyasyāthaṃ sa jāyate sāvitrayā ||Śatapatha Brāhmaṇa XI.5.4.12.

[31]:

Mātaraṃ vā svasāraṃ vā māturvā bhaginīṃ nijām | bhikṣeta bhikṣāṃ prathamaṃ yā cainaṃ na vimānayet ||Manusmṛti II.50.

[32]:

Bhavatpūrvaṃ caredaibhakṣamupnīto dvijottamaḥ | Bhavanmadhyanttu rājanyo vaiśyasttu bhavaduttaram || Ibid.II.49.

[33]:

Samāhrtya tu tadvaikṣaṃ yāvdannamamāyayā || Nivadya guravehaśnīyādācamya prāṅamukhaḥ śuciḥ|| Ibid.II.51.

[34]:

Ata urdhvamakṣāralavaṇāśī brahmacāryadhaḥ śāyī trirātraṃ dvādaśarātraṃ saṃvatsaraṃ vā |Ā.G.S.I.22.17.

[35]:

Caritavratāya medhājananaṃ karoti||ĀGS.I.22.18.

[36]:

Taittirīya Upaniṣad I.4.1.

[37]:

RV.X.151.

[38]:

Taittirīya Āraṇyaka X.39.