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== परिचयः ॥ Introduction ==

== परिचयः ॥ 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. It is a point which also heralds the arrival of youth so an occasion to mark the event by solemn ceremonies. 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. It is a point which also heralds the arrival of youth so an occasion to mark the event by solemn ceremonies. 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.</ref>

The object of these ceremonies is to prepare the young men for entering on the active duties of citizenship. The importance of the community is realized and the people are anxious to preserve the life of their community unimpaired. To meet this end the budding flowers of the race are disciplined to shoulder the burden of the elders.<ref name=":12">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 187-240)</ref>

The object of these ceremonies is to prepare the young men for entering on the active duties of citizenship. The importance of the community is realized and the people are anxious to preserve the life of their community unimpaired. To meet this end the budding flowers of the race are disciplined to shoulder the burden of the elders.<ref name=":12">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 187-240)</ref>

==== Preliminary rites ====

==== Preliminary rites ====

Before the main ceremony of Upanayana took place, some of the preliminary practices were concluded. Ganesha was propitiated with several other gods and deities such as Lakshmi, Dhriti, Medha and Saraswati which of course seems a later development referred nowhere in Gṛhyasūtra, the only reference we get is of setting up platform smeared with cow dung for the ceremony in PGS.177 Propitiation was perhaps to seek the blessings and purification of the initiate. As prayaschitta (expiatory actions) for the doshas such as doing irregular activities during childhood, for eating what should not be eaten, for saying what should not be said, dana of cows has been prescribed to be performed by the parents of the student.<ref name=":5" />

Before the main ceremony of Upanayana took place, some of the preliminary practices were concluded. Ganesha was propitiated with several other gods and deities such as Lakshmi, Dhriti, Medha and Saraswati which of course seems a later development referred nowhere in Gṛhyasūtra, the only reference we get is of setting up platform smeared with cow dung for the ceremony in Paraskara Grhyasutra. Propitiation was perhaps to seek the blessings and purification of the initiate. As prayaschitta (expiatory actions) or Kricchaacharana for the doshas such as doing irregular activities during childhood (Kamaacharana), for eating what should not be eaten (Kamabhakshana), for saying what should not be said (Kamavaada), and other known or unknown papa, dana of cows has been prescribed to be performed by the parents of the student.<ref name=":1" /><ref name=":5" /> Further we have Matrukapuja and Nandi shraddha which are a must for every samskara.

==== General rites and Attire ====

==== General rites and Attire ====

'''The Joint Meal''': On the particular tithi, the rituals open with a meal (preceding even the bath), during which the boy shares food with his mother in the same dish. An early meal before bath is unusual in dharmik rituals and its occurrence at the Upanayana was intended to indicate that the earlier period of unregulated childhood had come to an end and that serious and disciplined life was now to follow.<ref name=":02" /> Many social factors may have given rise to such an event such as the onset of a disciplined life,  leaving the mother to study at the [[Gurukula (गुरुकुलम्)|Gurukula]], a parting feast to all childhood friends, an expression of affection for the child by the mother as he was soon not to take food with her as a rule.<ref name=":12" />

'''Bhojana - The Joint Meal''': On the particular tithi, the rituals open with a meal (preceding even the bath), during which the boy shares food with his mother in the same dish. An early meal before bath is unusual in dharmik rituals and its occurrence at the Upanayana was intended to indicate that the earlier period of unregulated childhood had come to an end and that serious and disciplined life was now to follow.<ref name=":02" /> Many social factors may have given rise to such an event such as the onset of a disciplined life,  leaving the mother to study at the [[Gurukula (गुरुकुलम्)|Gurukula]], a parting feast to all childhood friends, an expression of affection for the child by the mother as he was soon not to take food with her as a rule.<ref name=":12" />

'''Bath and Dress''': The feast is followed by a shave and ceremonial bath. If the Chudakarana had been performed, he was simply shaved in the ordinary way keeping a shikha. The hair on the top notch were not shaved off which formed the Sikha of a Brahmacari, it was integral to the performance of Upanayana. Mundana or total tonsure of head is prohibited at this time. But sometimes to economize the expenses, though not sanctioned by the scriptures, the haircutting ceremony was postponed till until before the Upanayana. Thus many times the [[Chaulam (चौलम्)|Chaula]] was done before the Upanayana samksara in recent centuries. When the shaving was finished, the boy was bathed ceremoniously with anointment. The boy is offered a Kaupina to cover his private parts after the bath. This was to remind him that the Upanayana commenced a new chapter in his life from which his own dignity, social decorum, self-respect and self-restraint could never be separated.<ref name=":02" /> The mekhala was originally meant to support the Kaupina, but later on it was given a religious symbolism. The [[Special Attire of a Student during Upanayana (उपनयने विशेष-परिधानम्)|special attire of a student during Upanayana (उपनयने विशेष-परिधानम्)]] required him to dress in a specific way starting from Upanayana, bear a shikha, a danda (staff) and yajnopavita at all times.  

'''Digvapana or Shuddhikarma - Bath and Dress''': The feast is followed by a shave and ceremonial bath. If the Chudakarana had been performed, he was simply shaved in the ordinary way keeping a shikha. The hair on the top notch were not shaved off which formed the Sikha of a Brahmacari, it was integral to the performance of Upanayana.  Also the hair on the boy's head is cut in all the four directions by the Acharya reciting appropriate mantras to the deities in the four directions. Mundana or total tonsure of head is prohibited at this time. But sometimes to economize the expenses, though not sanctioned by the scriptures, the haircutting ceremony was postponed till until before the Upanayana. Thus many times the [[Chaulam (चौलम्)|Chaula]] was done before the Upanayana samksara in recent centuries. When the shaving was finished, the boy was bathed ceremoniously with anointment. The boy is offered a Kaupina to cover his private parts after the bath. This was to remind him that the Upanayana commenced a new chapter in his life from which his own dignity, social decorum, self-respect and self-restraint could never be separated.<ref name=":02" /> The mekhala was originally meant to support the Kaupina, but later on it was given a religious symbolism. The [[Special Attire of a Student during Upanayana (उपनयने विशेष-परिधानम्)|special attire of a student during Upanayana (उपनयने विशेष-परिधानम्)]] required him to dress in a specific way starting from Upanayana, bear a shikha, a danda (staff) and yajnopavita at all times.  

==== Major rites ====

==== Major rites ====

# Acharya makes the brahmachari wear a new garment (vasas)

# Acharya makes the brahmachari wear a new garment (vasas)

# Acharya puts on the mekhala and ajina etc  

# Acharya puts on the mekhala and ajina etc  

# '''यज्ञोपवीतधारणम्॥ Yajnopavitadharana''' - Yajnopavita is the sacred cord invested to the pupil. It has a lot of significance in the rites in recent times. Raising the boy's right arm, putting the head into he suspends the cord over his right shoulder in such a way that it hangs down on his right side. Thus he becomes Yajñopavītin (one who has got the Yajñopavīta). This is one of the rites in the whole Upanayana samskara but in recent years has gained undue importance and the samskara gained the name as Yajnopavita samskara.

# '''यज्ञोपवीतधारणम्॥ Yajnopavitadharana''' - [[Yajnopavita (यज्ञोपवीतम्)|Yajnopavita]] is the sacred cord invested to the pupil. It has a lot of significance in the rites in recent times. Raising the boy's right arm, putting the head into he suspends the cord over his right shoulder in such a way that it hangs down on his right side. Thus he becomes Yajñopavītin (one who has got the Yajñopavīta). This is one of the rites in the whole Upanayana samskara but in recent years has gained importance and the samskara itself gained the name as Yajnopavita samskara.

# '''आदितेयोपस्थानम् ॥ Adityopasthana''' - Worship of [[Surya (सूर्यः)|Surya]]. The sun represents the cosmic law which governs the whole universe. The student is asked to learn from the sun the observance of unswerving duty and discipline. Ashvalayana observes, the sun is a witness to all actions; he reigns over all vows, action and virtues; there he is to be properly worshipped.<ref name=":12" />

# '''आदितेयोपस्थानम् ॥ Adityopasthana''' - Worship of [[Surya (सूर्यः)|Surya]]. The sun represents the cosmic law which governs the whole universe. The student is asked to learn from the sun the observance of unswerving duty and discipline. Ashvalayana observes, the sun is a witness to all actions; he reigns over all vows, action and virtues; there he is to be properly worshipped.<ref name=":12" />

# '''दण्डप्रदानम् ॥ Dandapradana''' - giving the staff to the brahmachari. While accepting it the student prayed that he may reach the goal of his arduous educational journey. It also exhorted the student to be on his guard, charged with the duty of the protecting the Vedas.  

# '''दण्डप्रदानम् ॥ Dandapradana''' - giving the staff to the brahmachari. While accepting it the student prayed that he may reach the goal of his arduous educational journey. It also exhorted the student to be on his guard, charged with the duty of the protecting the Vedas.  

#'''सावित्र्योपदेशः ॥ Savitri upadesha''' - imparting the savitri mantra to the brahmachari. Teaching the pupil the prayer to Surya (Savitri mantra) also known as Gayatri Mantra on account of its metre. This mantra has to be chanted henceforth in the morning and evening. For a successful and brilliant career, efficient intellect is most essential for the student. While health, wealth, good memory are all desirable, an energetic and stimulating intellect which distinguishes man from other beings in nature, is the most important characteristic long known and sought for by our ancient seers. Surya devata was regarded as the one and universal source of such stimulation for both the animate and inanimate world. In the Varaha, however, three different mantras have been prescribed for the three varnas.

# '''सावित्र्योपदेशः ॥ Savitri upadesha''' - imparting the savitri mantra to the brahmachari. Teaching the pupil the prayer to Surya (Savitri mantra) also known as Gayatri Mantra on account of its metre. This mantra has to be chanted henceforth in the morning and evening. For a successful and brilliant career, efficient intellect is most essential for the student. While health, wealth, good memory are all desirable, an energetic and stimulating intellect which distinguishes man from other beings in nature, is the most important characteristic long known and sought for by our ancient seers. Surya devata was regarded as the one and universal source of such stimulation for both the animate and inanimate world. In the Varaha, however, three different mantras have been prescribed for the three varnas.

#[[Samidadhana (समिदाधानम्)|'''समिदाधानम् ॥ Samidadhana''']] - making the brahmacharin offer samits in the sacred fire. The chief deity here is Agni. The sacred fire was the symbol of Life and Light, for which the student strove. It was the centre of all religious activities in the practices of sanatana dharma. Agni has to be protected for three full days, performing samidadhana, every morning and evening. The mantras uttered during this process is full of educational significance. The student wipes the ground around the fire and puts the fuel into the fire. The mantras are prayers to Agni asking him for Shraddha, Medha, Prajna etc required for getting good education. Even later this activity continues till he gets married.<ref name=":1" />

# [[Samidadhana (समिदाधानम्)|'''समिदाधानम् ॥ Samidadhana''']] - making the brahmacharin offer samits in the sacred fire. The chief deity here is Agni. The sacred fire was the symbol of Life and Light, for which the student strove. It was the centre of all religious activities in the practices of sanatana dharma.

# '''शंसनम् ॥ Shamsana''' - giving ritualistic instructions and rules of [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharya]] to the student; examples - 'ब्रह्मचार्यसि - be a brahmacharin', 'आपोशान - drink water', 'offer samit' (to the fire), 'दिवा मा सुषुप्थाः - do not sleep by day', remain 'आचार्याधीनो भव -obedient to the teacher', 'study Veda' (Ashvalayana 1.22.2).

# '''भैक्षाचर्यवृत्तिः ॥ Bhaikshacharya vrtti''' - Introducing the brahmachari to seek bhiksha (begging) of food. The student was expected to maintain himself by begging cooked food everyday throughout his education; so the practice commenced on the day of Upanayana. The first Bhiksha was to be given by the mother and then his sister followed by other relatives.

# '''भैक्षाचर्यवृत्तिः ॥ Bhaikshacharya vrtti''' - Introducing the brahmachari to seek bhiksha (begging) of food. The student was expected to maintain himself by begging cooked food everyday throughout his education; so the practice commenced on the day of Upanayana. The first Bhiksha was to be given by the mother and then his sister followed by other relatives. The brahmachari should not eat masha (a particular dal), mudga, salt, meat or spicy foods and eat only in a kamsya plate. ब्रह्मचारी चेन्माषमुद्गक्षारलवणादिवर्जमन्नं कांस्यव्यतिरिक्ते पात्रे भुञ्जीत । (Samskara Ratanamala)<ref name=":7">Samskara Ratnamala ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%82%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%A8%E0%A4%AE%E0%A4%BE%E0%A4%B2%E0%A4%BE_(%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83_%E0%A5%A7)/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%82_%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Part 1 Prakarana 4])</ref> This begging makes a student humble and reminds the debt that he has towards the society.

#  

#  

The rite of Upanayana cannot be complete before the three Vratas, for which the ritual has been performed, have been taught to the pupil. They are<ref name=":4" />

The rite of Upanayana cannot be complete before the three Vratas, for which the ritual has been performed, have been taught to the pupil. They are<ref name=":4" />

# the putting on of a Samidh ( log of wood ) into the fire.

# the putting on of a Samidh ( log of wood ) into the fire.

With this initiation into the three Vratas the boy has now become a full member of the dvijas, his teacher is his father while the Savitri is his mother. He officially steps into the first ashrama of his life namely, the [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]]. The life of a Brahmacharin begins for him and he has to adhere to the rules that are prescribed for this ashrama.

With this initiation into the three Vratas the boy has now become a full member of the dvijas, his teacher is his father while the Savitri is his mother. He officially steps into the first ashrama of his life namely, the [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]]. The life of a Brahmacharin begins for him and he has to adhere to the rules that are prescribed for this ashrama. On the fourth day, the Acharya takes the diksha vastras that the boy is wearing while reciting mantras. The boy then takes new clothes and wears them. Thus ends the Upanayana samskara. Samskara Ratnamala gives complete details of the modern procedure of Upanayana.<ref name=":7" />

Upanayana ceremony is compared to a yajnadiksha making it a miniature of the diksha or initiation ceremony in the shrauta tradition. The vapana (shaving of head), wearing a new garment, wearing a cover of ajina, a mekhala made of munja grass, committing the student to the deities, bestowing the danda etc are simply reproduced from the procedures of the yajna. Many of these are said to be a symbolic representation of the state of a foetus.<ref name=":3" />

Upanayana ceremony is compared to a yajnadiksha making it a miniature of the diksha or initiation ceremony in the shrauta tradition. The vapana (shaving of head), wearing a new garment, wearing a cover of ajina, a mekhala made of munja grass, committing the student to the deities, bestowing the danda etc are simply reproduced from the procedures of the yajna. Many of these are said to be a symbolic representation of the state of a foetus.<ref name=":3" />

==सामाजिकशास्त्र उपलक्षितविषयाः॥ Social Implications ==

==सामाजिकशास्त्र उपलक्षितविषयाः॥ Social Implications ==

In olden times every child, irrespective of varna/jati at the start of schooling underwent this ceremony and went to Gurukula to study basic Veda and other subjects in line with their family profession or aptitude. So this particular investiture is meant for all, not just Brahmins.

In olden times every child, of the dvija varnas at the start of schooling underwent this ceremony and went to Gurukula to study basic Veda and other subjects in line with their family profession or aptitude. In this new age, while some localized communities continue the samskara with some rigor, the appearance of new cults of devotion has diverted the attention of people from ritualistic exactitude to devotional practices of worship. By far many rituals have thus been dissolved and some remained symbolic. One of the main reasons for the loss of tradition is the linguistic difficulty. The mantras recited are Vedic and the language used is archaic.<ref name=":1" /> 

 

In spite of decline in the number of samskaras being followed, Upanayana has still remained as a main samskara widely followed in many traditional north and south Indian families. It is one samskara which transforms a man from having just animalistic needs to one of good character. The many instructions received by the by clearly show that they are aimed at creating impressions and aid in controlling the young mind. The goal of Upanayana is to shape a young boy into a good citizen in world community. Attitudes are not static, acquired through experiences, they reflect a persons likes and dislikes. During childhood imitation and suggestion have a great potential to mould attitude. Suggestions exert a great influence upon the direction and development of attitudes which also frame the social status of the child. Equality is impressed on a tender mind, as children of all varnas and financial status are studying together in a Gurukula. Their attires are similar, their instructions to be obedient are same, they are taught the same subjects until later in life. Having taken this matter into account the Upanayana sacrament helps a boy develop good attitude and manners. When a pupil touches the feet of the Guru, he is constantly reminded of respecting the elders as they are definitely more knowledgeable and experienced in handling life's challenges.<ref name=":1" />

 

According to psychology theories, performing a certain activity, exhibiting a certain behaviour or response repeatedly makes it a habit. A student is taught Gayatri mantra and asked to repeat it. Similarly he should perform Sandhyavandana and Samidadhana daily in the morning and evening. Such activities done over a long time turn into habits and the pupil continues the same attitudes and habits in his future life also. Worshiping the higher sources of energies such as devatas turns into a habit. In many mantras the boy asks for radiance (varchasv and tejas), intelligence (medhas) and memory, speech etc. This step to improve and develop his personality will ultimately impact his conduct in the society.<ref name=":1" />

== Upanayana for Girls ==

== Upanayana for Girls ==

Saṃskāraprakāśa (pp. 402, 403) quotes Yama<blockquote>पुरा कल्पे कुमारीणां मौञ्जीबन्धनमिष्यते। अध्यापनं च वेदानां सावित्रीवचनं तथा॥ purā kalpe kumārīṇāṃ mauñjībandhanamiṣyate। adhyāpanaṃ ca vedānāṃ sāvitrīvacanaṃ tathā॥</blockquote>During former ages, tying of girdle of muñja (i.e. Upanayana) was desired in the case of maidens, they were taught Vedas and made to recite Sāvitrī, i.e. Gāyatrīmantra.  

Saṃskāraprakāśa (pp. 402, 403) quotes Yama<blockquote>पुरा कल्पे कुमारीणां मौञ्जीबन्धनमिष्यते। अध्यापनं च वेदानां सावित्रीवचनं तथा॥ purā kalpe kumārīṇāṃ mauñjībandhanamiṣyate। adhyāpanaṃ ca vedānāṃ sāvitrīvacanaṃ tathā॥</blockquote>During former ages, tying of girdle of muñja (i.e. Upanayana) was desired in the case of maidens, they were taught Vedas and made to recite Sāvitrī, i.e. Gāyatrīmantra.  

Commentators are of the opinion that this practice belongs to earlier Yugas.  

Commentators are of the opinion that this practice belongs to earlier Yugas. Upanayana ritual was obligatory for girls, and this must have ensured the imparting of a certain amount of Vedic and literary education to the girls of all varnas. Girls were initiated into Vedic studies by performing Upanayana similar to boys, but with certain regulations. They were to wear the yajnopaveeta but not the Ajina (deer skin and bark garments) and the matted locks. They were to undergo vedic study imparted by the father or brother and take bhiksha within the household (among relatives). Scholarly ladies well versed in Vedas and Vedangas were called [[Brahmavadini (ब्रह्मवादिनी)|Brahmavadinis]].<ref name=":02" />  

 

Upanayana ritual was obligatory for girls, and this must have ensured the imparting of a certain amount of Vedic and literary education to the girls of all varnas. Girls were initiated into Vedic studies by performing Upanayana similar to boys, but with certain regulations. They were to wear the yajnopaveeta but not the Ajina (deer skin and bark garments) and the matted locks. They were to undergo vedic study imparted by the father or brother and take bhiksha within the household (among relatives). Scholarly ladies well versed in Vedas and Vedangas were called [[Brahmavadini (ब्रह्मवादिनी)|Brahmavadinis]].<ref name=":02" />

Female education received a great setback around the beginning of the Christian era primarily owing to the deterioration of the religious status of women. Upanayana began to be gradually prohibited to girls. By about 500 B. C. it had already become a mere formality, not followed by any serious course of Vedic education. Manusmrti declares that girls' Upanayana should be performed without the recitation of Vedic mantras. And marriage ritual itself corresponds to the Upanayana samskara. Smrtikaras further prohibited Upanayana for girls.  The discontinuance of Upanayana was disastrous to the religious status of women; they were declared to be of the same status as that of the Shudras and unfit to recite Vedic Mantras. Post foreign invasion after the 12th century, when Bharat came under onslaughts, girls being physically vulnerable, were kept away from schools to protect them from the invaders. With that maybe the number of girls going to Gurukula reduced, thereby reducing the practice of Upanayana even further.<ref name=":02">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros., (Pages 268 - )</ref>

Female education received a great setback around the beginning of the Christian era primarily owing to the deterioration of the religious status of women. Upanayana began to be gradually prohibited to girls. By about 500 B. C. it had already become a mere formality, not followed by any serious course of Vedic education. Manusmrti declares that girls' Upanayana should be performed without the recitation of Vedic mantras. And marriage ritual itself corresponds to the Upanayana samskara. Smrtikaras further prohibited Upanayana for girls.  The discontinuance of Upanayana was disastrous to the religious status of women; they were declared to be of the same status as that of the Shudras and unfit to recite Vedic Mantras. Post foreign invasion after the 12th century, when Bharat came under onslaughts, girls being physically vulnerable, were kept away from schools to protect them from the invaders. With that maybe the number of girls going to Gurukula reduced, thereby reducing the practice of Upanayana even further.<ref name=":02">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros., (Pages 268 - )</ref>

This implies, as stated by Vasishtha, that 'no one should have any dealings with them (na abhivyavahareyuh) such as teaching them or performing yajnas for them", to which another text adds even matrimonial connections (adhyapanam yajanaih cha vivahadi cha varjayet). This implies their complete social boycott and ostracism.<ref name=":14" /><blockquote>अत ऊर्ध्वं त्रयोऽप्येते यथाकालं असंस्कृताः । सावित्रीपतिता व्रात्या भवन्त्यार्यविगर्हिताः । । २.३९ । ।

This implies, as stated by Vasishtha, that 'no one should have any dealings with them (na abhivyavahareyuh) such as teaching them or performing yajnas for them", to which another text adds even matrimonial connections (adhyapanam yajanaih cha vivahadi cha varjayet). This implies their complete social boycott and ostracism.<ref name=":14" /><blockquote>अत ऊर्ध्वं त्रयोऽप्येते यथाकालं असंस्कृताः । सावित्रीपतिता व्रात्या भवन्त्यार्यविगर्हिताः । । २.३९ । । नैतैरपूतैर्विधिवदापद्यपि हि कर्हि चित् । ब्राह्मान्यौनांश्च संबन्धान्नाचरेद्ब्राह्मणः सह । । २.४० । (Manu. Smrt. 2.39-40)<ref name=":6" /></blockquote>Manu calls them apurta, "unclean," with whom there can be no "brahma-sambandha", relationship by learning or religion.<ref name=":14" />

 

नैतैरपूतैर्विधिवदापद्यपि हि कर्हि चित् । ब्राह्मान्यौनांश्च संबन्धान्नाचरेद्ब्राह्मणः सह । । २.४० । (Manu. Smrt. 2.39-40)<ref name=":6" /></blockquote>Manu calls them apurta, "unclean," with whom there can be no "brahma-sambandha", relationship by learning or religion.<ref name=":14" />

In the present day social conditions, due to various reasons, families of the Dvija varnas left their traditions and hence we come across Savitri-patitas and Vratyas very commonly. However, the grhyasutras have also given expiatory ceremonies and penances for such deviations. Now-a-days we witness the "home-coming" of such culturally lost and found people adopting various redemption methods to get back into the fold of Sanatana Dharma.

In the present day social conditions, due to various reasons, families of the Dvija varnas left their traditions and hence we come across Savitri-patitas and Vratyas very commonly. However, the grhyasutras have also given expiatory ceremonies and penances for such deviations. Now-a-days we witness the "home-coming" of such culturally lost and found people adopting various redemption methods to get back into the fold of Sanatana Dharma.