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== परिचय || Introduction ==

== परिचय || Introduction ==

The Upanayana, unlike other Saṁskāras was the popular one which is widely referred in the sources of ancient Indian history. It aims at the transformation of an individual from an animalistic state into a responsible human being. Children at birth are a bundle of needs and wants, where the mind, intellect, personality and individuality are not developed in them. A child is unaware of its responsibility towards the family, community, society, and the nation. As the child reaches fifth year of age, it develops a self-awareness and identity in the society. At this juncture if proper guidance is given to mold the child's intellect by impressing it with values of life, it learns to relate itself in a healthy way to family, community and society at large. Education starts with the impartment of such values in a child and his educational career is filled with observation of certain sets of rites and rituals grouped under the name of Upanayana Samskara.<ref name=":1">Murthy, Narasimha. H. V. (1997) ''A Critical Study of Upanayana Samskara''. Mangalore: Canara College (Pages 64 - )</ref>

The Upanayana, unlike other Saṁskāras was the popular one which is widely referred in the sources of ancient Indian history. It aims at the transformation of an individual from an animalistic state into a responsible human being. Children at birth are a bundle of needs and wants, where the mind, intellect, personality and individuality are not developed in them. A child is unaware of its responsibility towards the family, community, society, and the nation. As the child reaches fifth year of age, it develops a self-awareness and identity in the society. At this juncture if proper guidance is given to mold the child's intellect by impressing it with values of life, it learns to relate itself in a healthy way to family, community and society at large. Education starts with the impartment of such values in a child and his educational career is filled with observation of certain sets of rites and rituals grouped under the name of Upanayana Samskara.<ref name=":1">Murthy, Narasimha. H. V. (1997) ''A Critical Study of Upanayana Samskara''. Mangalore: Canara College (Pages 64 - )</ref>

One of the important Samskaras, Upanayana signifies the transition of a child to a student. One who undergoes Upanayana is called Upaneeta and one who conducts the samskara is called Upanetr (father or Guru).

One of the important Samskaras, Upanayana signifies the transition of a child to a student. One who undergoes Upanayana is called Upaneeta and one who conducts the samskara is called Upanetr (father or Guru).

'''Brahmacārī''': The boy who underwent this Saṃskāra is called Brahmacārī (Brahma means Veda, one who learns Veda is called Brahmacārī). A Brahmacārī would get eligibility to perform any Vedic rite.

<blockquote>जन्मना ब्राह्मणो ज्ञेयः संस्कारैर्द्विज उच्यते। विद्यया वापि विप्रत्वं त्रिभिः श्रोत्रिय उच्यते॥ (Brahma Purana)  </blockquote>'''Brahmacārī''': The boy who underwent this Saṃskāra is called Brahmacārī (Brahma means Veda, one who learns Veda is called Brahmacārī). A Brahmacārī would get eligibility to perform any Vedic rite.

'''[[Brahmana Dharma (ब्राह्मणधर्मः)|Dvija]]''': Upanayanam is a Saṃskāra to be performed on the boys of Dvijas, i.e. Brāhmaṇa, Kṣatriya and Vaiśya. People belonging to the above three varnas are called Dvijas, which literally means twice-born. The first birth is given by father and mother whereas, since Gāyatrī Devi (whose Mantra is preached to the boy during Upanayanam) and the Ācārya (the teacher who performs the Upanayanam) are considered as mother and father during Upanayanam, the Upanayanasaṃskāra is considered as another birth. Thus the people of the first three castes are called Dvijas.

'''[[Brahmana Dharma (ब्राह्मणधर्मः)|Dvija]]''': Upanayanam is a Saṃskāra to be performed on the boys belonging to the Traivarnas, i.e. Brāhmaṇa, Kṣatriya and Vaiśya. People belonging to the above three varnas are called Dvijas, which literally means twice-born - one a natural birth and second a symbolic birth caused by the Upanayana ritual. The first birth is given by father and mother whereas, since Gāyatrī Devi (whose Mantra is preached to the boy during Upanayanam) and the Ācārya (the teacher who performs the Upanayanam) are considered as mother and father during Upanayanam, the Upanayanasaṃskāra is considered as another birth. Thus the people of the first three varnas are called Dvijas after the Upanayana samskara. Yajnavalkya smrti clearly mentions that<blockquote>मातुर्यदग्रे जायन्ते द्वितीयं मौञ्जिबन्धनात् । ब्राह्मणक्षत्रियविशस्तस्मादेते द्विजाः स्मृताः । । १.३९ । । (Yajn. Smrt. 1.39)<ref>Yajnavalkya Smrti ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Achara Adhyaya Brahmachari Prakarana])</ref></blockquote>But how does the Upanayana ritual cause a new birth? The passage in Shatapatha Brahmana explains this as follows.<ref name=":3">''The Upanayana ritual in the Satapathabrahmana'' by Dr. N. K. Sundareswaran, University of Calicut</ref><blockquote>तदपि श्लोकं गायन्ति। आचार्यो गर्भी भवति हस्तमाधाय दक्षिणम्। तृतीयस्यां स जायते सावित्र्या सह ब्राह्मण इति। (Shat. Brah. 11.5.4)<ref>Shatapatha Brahamana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7%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/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%82_%E0%A5%AA Kanda 11 Adhyaya 4])</ref></blockquote>Meaning: When the preceptor places his hand on the student, he (the preceptor) puts the student within himself (as in a garbha or womb). On the third day the student is "delivered" and at that time the speech or Savitri Mantra should be imparted immediately to the Brahmin at once.<ref name=":3" />

== Etymology ==

== Etymology ==

Upanayana (उपनयनम्) literally means "leading or taking near". It is made up of the prefix उप (Upa) and the word नयनम् (nayanam)। It is implied that the boy is taken near Ācārya for instruction and learning Veda etc. The rite by which the boy is taken to Ācārya is called Upanayanam. Nayanam (नयनम्) also means "vision". Thus in an other meaning Upanayanam means taking one towards the vision (of Vedas) as per Dr. Korada Subrahmanyam.  

Upanayana (उपनयनम्) literally means "leading or taking near". It is made up of the prefix उप (Upa) and the word नयनम् (nayanam)। It is implied that the boy is taken near Ācārya for instruction and learning Veda etc. The rite by which the boy is taken to Ācārya is called Upanayanam. Nayanam (नयनम्) also means "vision". Thus in an other meaning Upanayanam means taking one towards the vision (of Vedas) as per Dr. Korada Subrahmanyam.  

The first sense appears to have been the original one and when the prominence of the ritual rose the second sense came into being.<ref name=":1" />

The first sense appears to have been the original one and when the prominence of the ritual rose the second sense came into being.<ref name=":1" />

== Upanayana in the Vedas ==

== Antiquity of Upanayana ==

It is well known that references to Upanayana and Brahmacharya are found all over the ancient texts. [[Antiquity of Upanayana Samskara]] is evidenced by the mention of the word "brahmachari" applied to Brhaspati in sukta 109 of Mandala 10 of the Rigveda. Here a mention has been made about Brahmacharya as a phase of student life but nowhere was the term Upanayana referred. It can therefore be deduced that the ceremony in itself has great antiquity but the nomenclature might have been associated with it in the later period, until then it occurs just as the rite of initiation of student, the Brahmacarin into Brahmacarya under the supervision and guidance of acharya who accepts to take him as his pupil.<ref name=":5">Chahal, Mandeep (2020) Ph.D Thesis Titled: ''[http://hdl.handle.net/10603/309999 Samskaras in the Grihyasutras historical account of Jatakarma Upanyana Vivaha and Antyeshti.]'' (Chapter 3)</ref>

It is well known that references to Upanayana and Brahmacharya are found all over the ancient texts. [[Antiquity of Upanayana Samskara]] is evidenced by the mention of the word "brahmachari" applied to Brhaspati in sukta 109 of Mandala 10 of the Rigveda. Here a mention has been made about Brahmacharya as a phase of student life but nowhere was the term Upanayana referred. It can therefore be deduced that the ceremony in itself has great antiquity but the nomenclature might have been associated with it in the later period, until then it occurs just as the rite of initiation of student, the Brahmacarin into Brahmacarya under the supervision and guidance of acharya who accepts to take him as his pupil.<ref name=":5">Chahal, Mandeep (2020) Ph.D Thesis Titled: ''[http://hdl.handle.net/10603/309999 Samskaras in the Grihyasutras historical account of Jatakarma Upanyana Vivaha and Antyeshti.]'' (Chapter 3)</ref>

Taittirīyasaṃhitā (6.3.10.5) brings to notice the importance of discharging three rnas by undergoing the Upanayana samskaras mentioned in the following mantra:<blockquote>जायमानो ह वै ब्राह्मणः त्रिभिः ऋणवान् जायते ब्रह्मचर्येण ऋषिभ्यः यज्ञेन देवेभ्यः प्रजया पितृभ्यः एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारिवासी। jāyamāno ha vai brāhmaṇaḥ tribhiḥ ṛṇavān jāyate brahmacaryeṇa ṛṣibhyaḥ yajñena devebhyaḥ prajayā pitṛbhyaḥ eṣa vā anṛṇo yaḥ putrī yajvā brahmacārivāsī।</blockquote>Every Brāhmaṇa, when born is indebted in three debts related to Ṛṣis (sages), Devatas (deities) and Pitaraḥ (forefathers) in terms of Brahmacaryam (celibacy), Yajña (sacrifice) and Prajā (offspring), respectively. He can get rid of the above three debts by living with the teacher as a Brahmacārī, by performing a sacrifice and by being father of a son.

Taittirīyasaṃhitā (6.3.10.5) brings to notice the importance of discharging three rnas by undergoing the Upanayana samskaras, mentioned in the following mantra:<blockquote>जायमानो ह वै ब्राह्मणः त्रिभिः ऋणवान् जायते ब्रह्मचर्येण ऋषिभ्यः यज्ञेन देवेभ्यः प्रजया पितृभ्यः एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारिवासी। jāyamāno ha vai brāhmaṇaḥ tribhiḥ ṛṇavān jāyate brahmacaryeṇa ṛṣibhyaḥ yajñena devebhyaḥ prajayā pitṛbhyaḥ eṣavā anṛṇo yaḥ putrī yajvā brahmacārivāsī।</blockquote>Every Brāhmaṇa, when born is indebted in three debts related to Ṛṣis (sages), Devatas (deities) and Pitaraḥ (forefathers) in terms of Brahmacaryam (celibacy), Yajña (sacrifice) and Prajā (offspring), respectively. He can get rid of the above three debts by living with the teacher as a Brahmacārī, by performing a sacrifice and by being father of a son.

Brahmacārī and his conduct are beautifully lauded in Atharvaveda (11.7, 26). According to Taittirīyabrāhmaṇam (3.10.11) Bharadvāja took Brahmacaryam for three generations. Āśvalāyana, in his Gṛhyasūtram (22.3, 4) prescribes twelve years of Brahmacaryam for each Veda, i.e. forty eight years for four Vedas or till completion and its origin is in Gopathabrāhmaṇam (2.5) –<blockquote>द्वादशवर्षाणि वेदब्रह्मचर्यम्। ग्रह्णान्तं वा। आश्वलायनगृह्यसूत्रम् ॥dvādaśavarṣāṇi vedabrahmacaryam। grahṇāntaṃ vā। Āśvalāyanagṛhyasūtram ॥</blockquote>

Brahmacārī and his conduct are beautifully lauded in Atharvaveda (11.7, 26). According to Taittirīyabrāhmaṇam (3.10.11) Bharadvāja took Brahmacaryam for three generations. Āśvalāyana, in his Gṛhyasūtram (22.3, 4) prescribes twelve years of Brahmacaryam for each Veda, i.e. forty eight years for four Vedas or till completion and its origin is in Gopathabrāhmaṇam (2.5) –<blockquote>द्वादशवर्षाणि वेदब्रह्मचर्यम्। ग्रह्णान्तं वा। आश्वलायनगृह्यसूत्रम् ॥dvādaśavarṣāṇi vedabrahmacaryam। grahṇāntaṃ vā। Āśvalāyanagṛhyasūtram ॥</blockquote>

Every male child belonging to the Brahmana, Kshatriya and Vaishya varnas started his education career with Upanayana samskara. The ritual was originally performed when a student commenced his Vedic education under the supervision of a teacher, with whom he usually lived. It was not an obligatory ritual initially and many exceptions were noted; if a student was unfit by character or calibre to receive the Vedic education, he was not admitted to its privilege. Evidence in Dharmasutras pointed to some families in society where it was not performed for a generation or two. If, on the other hand, during the course of his education, he had to go to a different teacher, the ritual had to be repeated. In course of time, it was felt necessary by the community to preserve the Vedic literature thus making Upanayana and Vedic studies obligatory for all.<ref name=":5" /><ref name=":02" />

Every male child belonging to the Brahmana, Kshatriya and Vaishya varnas started his education career with Upanayana samskara. The ritual was originally performed when a student commenced his Vedic education under the supervision of a teacher, with whom he usually lived. It was not an obligatory ritual initially and many exceptions were noted; if a student was unfit by character or calibre to receive the Vedic education, he was not admitted to its privilege. Evidence in Dharmasutras pointed to some families in society where it was not performed for a generation or two. If, on the other hand, during the course of his education, he had to go to a different teacher, the ritual had to be repeated. In course of time, it was felt necessary by the community to preserve the Vedic literature thus making Upanayana and Vedic studies obligatory for all.<ref name=":5" /><ref name=":02" />

Among all the sixteen samskaras Upanayana samskara is of utmost significance. Manu says,

Among all the sixteen samskaras Upanayana samskara is of utmost significance. Manu says,<blockquote>न ह्यस्मिन्युज्यते कर्म किञ् चिदा मौञ्जिबन्धनात् । । २.१७१ । । (Manu. Smrt. 2.171)</blockquote>Without Upanayana a boy does not have a right to perform any Shrauta or Smartha karmas. After wearing the yajnopaveeta he gets the adhikara to perform Devata-karya, Pitr-karya, Shrauta-karmas, Smarta-karmas, other samskaras such as Vivaha, Sandhyavandana, Tarpanas, Shraddhas etc. A child attains the status of a dvija only after the Upanayana samskara.

 

न ह्यस्मिन्युज्यते कर्म किञ् चिदा मौञ्जिबन्धनात् । । २.१७१ । । (Manu. Smrt. 2.171)

 

Without Upanayana a boy does not have a right to perform any Shrauta or Smartha karmas. After wearing the yajnopaveeta he gets the adhikara to perform Devata-karya, Pitr-karya, Shrauta-karmas, Smarta-karmas, other samskaras such as Vivaha, Sandhyavandana, Tarpanas, Shraddhas etc. A child attains the status of a dvija only after the Upanayana samskara.

=== Time of Performance ===

=== Time of Performance ===

==== Age for Upanayanam ====

==== Age for Upanayanam ====

Upanayanam is typically performed around the age of 7 years, the time when a child is ready to start his education. At that time, the father of the child conducts this ceremony and sends him to the Gurukula, to study under the guidance of a Guru.  

Upanayanam is typically performed around the age of 7 years, the time when a child is ready to start his education. At that time, the father of the child conducts this ceremony and sends him to the Gurukula, to study under the guidance of a Guru.  

Three different ages are prescribed for Dvijas, viz. Brāhmaṇas, Kṣatriyas and Vaiśyas, in Gṛhyasūtras and Dharmaśāstras. Double the age is permitted for those, who, for some reason or the other could not perform at the right age –<blockquote>गर्भाष्टमेषु ब्राह्मणमुपनयीत। गर्भैकादशेषु राजन्यं गर्भद्वादशेषु वैश्यम्। आपस्तम्बगृह्यसूत्रम् १॰. २, ३॥ garbhāṣṭameṣu brāhmaṇamupanayīta। garbhaikādaśeṣu rājanyaṃ garbhadvādaśeṣu vaiśyam। Āpastambagṛhyasūtram 10. 2, 3॥</blockquote>Upanayanam for a Brāhmaṇa should be performed in sixth or seventh or eighth years from conception. Similarly it is ninth or tenth or eleventh years from conception for a Kṣatriya; and tenth or eleventh or twelfth years from conception for a Vaiśya.

Three different ages are prescribed for Dvijas, viz. Brāhmaṇas, Kṣatriyas and Vaiśyas, in Gṛhyasūtras and Dharmaśāstras. Double the age is permitted for those, who, for some reason or the other could not perform at the right age –<blockquote>गर्भाष्टमेषु ब्राह्मणमुपनयीत। गर्भैकादशेषु राजन्यं गर्भद्वादशेषु वैश्यम्। आपस्तम्बगृह्यसूत्रम् १॰. २, ३॥ garbhāṣṭameṣu brāhmaṇamupanayīta। garbhaikādaśeṣu rājanyaṃ garbhadvādaśeṣu vaiśyam। Āpastambagṛhyasūtram 10. 2, 3॥</blockquote>Upanayanam for a Brāhmaṇa should be performed in sixth or seventh or eighth years from conception. Similarly it is ninth or tenth or eleventh years from conception for a Kṣatriya; and tenth or eleventh or twelfth years from conception for a Vaiśya. Gautama adds the following:<blockquote>आषोडशात् ब्राह्मणस्य अपतिता सावित्री। द्वाविंशते राजन्यस्य द्व्यधिकाया वैश्यस्य। गौतमधर्मसूत्रम् १.१३, १४॥ āṣoḍaśāt brāhmaṇasya apatitā sāvitrī। dvāviṃśate rājanyasya dvyadhikāyā vaiśyasya। Gautamadharmasūtram 1.13, 14॥</blockquote>The upper limit for performing Upanayana for a Brāhmaṇa is sixteen years. For Kṣatriya it is twenty years and for a Vaiśya it is twenty two years.   

 

Gautama adds the following:<blockquote>आषोडशात् ब्राह्मणस्य अपतिता सावित्री। द्वाविंशते राजन्यस्य द्व्यधिकाया वैश्यस्य। गौतमधर्मसूत्रम् १.१३, १४॥ āṣoḍaśāt brāhmaṇasya apatitā sāvitrī। dvāviṃśate rājanyasya dvyadhikāyā vaiśyasya। Gautamadharmasūtram 1.13, 14॥</blockquote>The upper limit for performing Upanayana for a Brāhmaṇa is sixteen years. For Kṣatriya it is twenty years and for a Vaiśya it is twenty two years.   

Khadiragrhya sutras<ref>Khadira [https://sa.wikisource.org/wiki/%E0%A4%96%E0%A4%BE%E0%A4%A6%E0%A4%BF%E0%A4%B0%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Grhyasutras] </ref> supports the above <blockquote>अष्टमे वर्षे ब्राह्मणमुपनयेत् १ तस्या षोडशादनतीतः कालः २ एकादशे क्षत्रियम् ३ तस्या द्वाविंशात् ४ द्वादशे वैश्यम् ५ तस्या चतुर्विंशात् ६ </blockquote>Manusmṛti prescribes the age for Upanayanam depending on the purpose.

Khadiragrhya sutras<ref>Khadira [https://sa.wikisource.org/wiki/%E0%A4%96%E0%A4%BE%E0%A4%A6%E0%A4%BF%E0%A4%B0%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Grhyasutras] </ref> supports the above <blockquote>अष्टमे वर्षे ब्राह्मणमुपनयेत् १ तस्या षोडशादनतीतः कालः २ एकादशे क्षत्रियम् ३ तस्या द्वाविंशात् ४ द्वादशे वैश्यम् ५ तस्या चतुर्विंशात् ६ </blockquote>Manusmṛti prescribes the age for Upanayanam depending on the purpose.

Specific Nakṣatras (stars) and Tithis (dates) etc. are also prescribed by some Smṛtis. Upanayanam, according to Smṛtis and Jyotiṣam (Astrology / Astronomy) has to be performed during Uttarāyaṇa (six months from mid-January) and forenoon.

Specific Nakṣatras (stars) and Tithis (dates) etc. are also prescribed by some Smṛtis. Upanayanam, according to Smṛtis and Jyotiṣam (Astrology / Astronomy) has to be performed during Uttarāyaṇa (six months from mid-January) and forenoon.

=== Yajñopavītam ===

=== Yajñopavītam ===