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== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

After marking the different developmental stages in a child's life we now come to the cognitive development stage. Vidyarambha marks the intellectual progress of a child. Dr. A. S. Altekar opines that Vidyāraṁbha is the earliest Saṁskāra in the students’s educative life but unlike the Upanayana, it does not go back to hoary antiquity. The authorities which prescribe and describe this ritual are much later to the Vedic and Itihasa times. We do not find any details of Vidyarambha mentioned in the Grhyasutras or Dharmasutras, which have so elaborately laid out the rituals for relatively smaller samksaras such as Nishkramana and Chaulam.<ref name=":0">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros., (Pages 265 - )</ref>

After marking the different developmental stages in a child's life we now come to the cognitive development stage. Vidyarambha marks the intellectual progress of a child. Dr. A. S. Altekar opines that Vidyāraṁbha is the earliest Saṁskāra in the students’s educative life but unlike the [[Upanayana (उपनयनम्)|Upanayana]], it does not go back to hoary antiquity. The authorities which prescribe and describe this ritual are much later to the Vedic and Itihasa times. We do not find any details of Vidyarambha mentioned in the Grhyasutras or Dharmasutras, which have so elaborately laid out the rituals for relatively smaller [[Samskaras (संस्काराः)|samskaras]] such as [[Nishkramana Samskara (निष्क्रमणम्)|Nishkramana]] and [[Chaulam (चौलम्)|Chaulam]].<ref name=":0">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros., (Pages 265 - )</ref>

He explains that Upanayana Samksara which existed even in the Vedic age, marked the beginning of education in pre-historic times. There was thus no necessity to prescribe a different Samskara like Akshara-svikarana (learning of the alphabet) for the simple reason that the alphabet was then probably unknown. Education therefore naturally commenced not with the learning of the alphabets, but with the memorization of the Vedamantras which were transmitted orally.<ref name=":0" />

He explains that Upanayana Samksara which existed even in the Vedic age, marked the beginning of education in pre-historic times. There was thus no necessity to prescribe a different Samskara like Akshara-svikarana (learning of the alphabet) for the simple reason that the alphabet was then probably unknown. Education therefore naturally commenced not with the learning of the alphabets, but with the memorization of the Vedamantras which were transmitted orally.<ref name=":0" />

== Vidyarambha Samskara ==

== Vidyarambha Samskara ==

Knowledge of lipi (written forms of letters) is one of the ancient arts in India. However, many modern day scholars opine that people in the very ancient Vedic period were unaware of writing; this aspect is supported by the evidence of oral tradition of Vedic study. Yet many argue that even though Vedic studies were transmitted by oral tradition by the word of Gurus, to conduct worldly affairs it is said that "Lipi" or written form of knowledge was widely prevalent. This is evidenced by the use of "लिख (likh)" dhatu in the Shaunakiya and Madhyandhina shakas of the Vedas. That Samskara where the child is introduced to the written forms of letters for the first time is called the Akshararamba or Vidyarambha samsakara.<ref name=":1">Dr. Vagish ji's Article: ''Akshararambh sanskar ki upayogita'' in Kalyan Sanskar Ank. Gorakhpur: Gita Press (Pages 313 - 314)</ref>

Knowledge of lipi (written forms of letters) is one of the ancient arts in India. However, many modern day scholars opine that people in the very ancient Vedic period were unaware of writing; this aspect is supported by the evidence of oral tradition of Vedic study. Yet many argue that even though Vedic studies were transmitted by oral tradition by the word of Gurus, to conduct worldly affairs it is said that "Lipi" or written form of knowledge was widely prevalent. This is evidenced by the use of "लिख (likh)" dhatu in the Shaunakiya and Madhyandhina shakas of the Vedas. The main purpose of this samskara is to initiate the child to learning letters and writing. That Samskara where the child is introduced to the written forms of letters for the first time is called the Akshararamba or Vidyarambha samsakara.<ref name=":1">Dr. Vagish ji's Article: ''Akshararambh sanskar ki upayogita'' in Kalyan Sanskar Ank. Gorakhpur: Gita Press (Pages 313 - 314)</ref>

Vidyāraṁbha or Aksara-svikarnam as educational rite appears in the later works like Viramitrodaya Saṁskāraprakasa, Apararka on Yajnvalkya Smriti, Smritichandrika Samskarakanda, Samskara-ratnamala of Gopinatha Bhatta.

Vidyāraṁbha or Aksara-svikarnam as educational rite appears in the later works like Viramitrodaya Saṁskāraprakasa, Apararka on Yajnvalkya Smriti, Smritichandrika Samskarakanda, Samskara-ratnamala of Gopinatha Bhatta.

=== Time of performance ===

Vidyarambha samskara should be performed after the Chudakarana samskara - वृत्तचौलकर्मा लिपिं संख्यानं चोपयुञ्जीत। Any samskara performed at the appropriate time in the life of a child leaves an indelible impression on the child, just like the colored lines drawn on wet clay which are indelible and permanently imprinted when the clay is heated in a right manner. Samskara mayukha clearly states that<ref name=":1" /><blockquote>प्राप्तोऽथ पञ्चमे वर्षे विद्यारम्भं तु कारयेत्। (mentioned by Markandeya)</blockquote>Visvamitra (as given in Samskara Prakasha) also suggests that this Saṁskāra should be performed in the fifth year of the child which is regarded as appropriate for the education of the child; <blockquote>प्राप्ते तु पञ्चमे वर्षे त्वत्प्रसुप्ते जनार्दने। विद्यारम्भस्तु कर्तव्यो यथोक्ततिथिवासरे।</blockquote>The suitable months were from Margasirsa to Jyeṣtha and suitable time was when sun was in Uttarayana (Northern Hemisphere) before Harishayani Ekadashi and after Devotthani Ekadashi.<ref name=":1" /> Altekar confirms to it and cites few more authorities who have similar opinion. It could be delayed owing to circumstances but not until the Upanayana Saṁskāra.<ref name=":5" />

 

=== उपयुक्तकालः ॥ Time of performance ===

Vidyarambha samskara should be performed after the Chudakarana samskara - वृत्तचौलकर्मा लिपिं संख्यानं चोपयुञ्जीत।<ref>Kautiliya Arthashastra ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Adhikarana 1 Adhyaya 5])</ref> as prescribed by Kautilya. Any samskara performed at the appropriate time in the life of a child leaves an indelible impression on the child, just like the colored lines drawn on wet clay which are indelible and permanently imprinted when the clay is heated in a right manner. Samskara mayukha clearly states that<ref name=":1" /><blockquote>प्राप्तोऽथ पञ्चमे वर्षे विद्यारम्भं तु कारयेत्। (mentioned by Markandeya)</blockquote>Visvamitra (as given in Samskara Prakasha) also suggests that this Saṁskāra should be performed in the fifth year of the child which is regarded as appropriate for the education of the child; <blockquote>प्राप्ते तु पञ्चमे वर्षे त्वत्प्रसुप्ते जनार्दने। विद्यारम्भस्तु कर्तव्यो यथोक्ततिथिवासरे।</blockquote>The suitable months were from Margasirsa to Jyeṣtha and suitable time was when sun was in Uttarayana (Northern Hemisphere) before Harishayani Ekadashi and after Devotthani Ekadashi.<ref name=":1" /> Altekar confirms to it and cites few more authorities who have similar opinion. It could be delayed owing to circumstances but not until the Upanayana Saṁskāra.<ref name=":5" />

According to Vasishta, the auspicious days to perform this samksara are Budhavara (Wednesday), Guruvara (Thursday) and Shukravara (Friday). Sundays and Mondays are agreeable but Tuesdays and Saturdays are not auspicious. The tithis to be avoided for this samskara are Pratipada, Shashti, Ashtami, Purnima and Rikta tithis. In summary, the tithis Tritiya, panchami, Dashami, Ekadashi and Dvadashi are auspicious as per Samskara mayukha.<ref name=":1" />

According to Vasishta, the auspicious days to perform this samksara are Budhavara (Wednesday), Guruvara (Thursday) and Shukravara (Friday). Sundays and Mondays are agreeable but Tuesdays and Saturdays are not auspicious. The tithis to be avoided for this samskara are Pratipada, Shashti, Ashtami, Purnima and Rikta tithis. In summary, the tithis Tritiya, panchami, Dashami, Ekadashi and Dvadashi are auspicious as per Samskara mayukha.<ref name=":1" />

=== Samskara Vidhi ===

=== संस्कारविधिः ॥ Samskara Vidhi ===

On the chosen day, Vinayaka, Saraswati, Vishnu and Lakshmi, family goddess and Bṛhspati were worshipped. The child was customarily handed over to teacher who made him write few letters. The ceremony concluded with the sacrificial fee and offering feast to the Brāhmaṇas.<ref name=":5" />

On the chosen day, Vinayaka, Saraswati, Vishnu and Lakshmi, family goddess and Bṛhspati were worshipped. The child was customarily handed over to teacher who made him write few letters. The ceremony concluded with the sacrificial fee and offering feast to the Brāhmaṇas.<ref name=":5" />