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Upanayana (Samskrit : उपनयनम्) is one of the most significant of the [[Educational Samskaras (विद्याभ्याससंस्काराः)|Educational Samskaras]] as well as the sixteen [[Samskaras (संस्काराः)|Samskaras]]. It marks the entry of the initiate into the most important journey of life, the first of the four Ashramas, namely the [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]]. The connection of the Saṁskāras with [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varna and Āśramas]] in the sense of duty has been established by many authors and historians.   

This samskara is called Brahmopadesha because the child is given the upadesha of Gayatri mantra which prepares him for the study of vedas, or in more modern terms the child enters the schooling phase of life ([[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]]). It is also called Yajnopavita samskara as the initiate is invested with the sacred thread that marks a Dvija.   

This samskara is called Brahmopadesha because the child is given the upadesha of Gayatri mantra which prepares him for the study of vedas, or in more modern terms the child enters the schooling phase of life ([[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]]). It is also called Yajnopaveeta samskara as the initiate is invested with the sacred thread that marks a Dvija.

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 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 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>

== ॥ 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.  

Dr. P. V. Kane infers this as ‘taking near to the ācārya’ for instruction or learning who further cites Hiranyakesin Gṛhyasūtra, “the teacher then makes the boy utter, 'I have come unto Brahmacarya, lead me near, let me be a student impelled by the God Savitr' ”. <blockquote>ब्रह्मचर्यमागामुप मा नयस्व ब्रह्मचारी भवानि देवेन सवित्रा प्रसूतः । (Hira. Grhy. Sutr. 1.2)</blockquote>Synonyms of Upanayana include Upayana, Maunjibandhana, Batukarana or Vatukarana, and Vratabandha (as per Kathaka and Manava Grhyasutras).<ref name=":2">Kane, P. V. (1941) ''History of Dharmashastras, Volume 2, Part 1.'' Poona: Bhandarkar Oriental Research Institute. (Pages 268 -)</ref>

Mm. P. V. Kane infers this as ‘taking near to the ācārya’ for instruction or learning who further cites Hiranyakesin Gṛhyasūtra, “the teacher then makes the boy utter, 'I have come unto Brahmacarya, lead me near, let me be a student impelled by the deity Savitr' ”. <blockquote>ब्रह्मचर्यमागामुप मा नयस्व ब्रह्मचारी भवानि देवेन सवित्रा प्रसूतः । (Hira. Grhy. Sutr. 1.2)</blockquote>Synonyms of Upanayana include Upayana, Maunjibandhana, Batukarana or Vatukarana, and Vratabandha (as per Kathaka and Manava Grhyasutras).<ref name=":2">Kane, P. V. (1941) ''History of Dharmashastras, Volume 2, Part 1.'' Poona: Bhandarkar Oriental Research Institute. (Pages 268 -)</ref>

Thus we can note above that the word Upanayana can be derived and explained in two ways:  

Thus we can note above that the word Upanayana can be derived and explained in two ways:  

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" />

== Antiquity of Upanayana ==

== ॥ 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 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.

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.

 

== Upanayana Samskara ==

== Upanayana Samskara ==

Many scholars as well as common people who follow the principles of Santana Dharma observe Upanayana samskara to be of hoary antiquity.

Many scholars as well as common people who follow the principles of Santana Dharma observe Upanayana samskara to be of hoary antiquity.  

=== Adhikari ===

=== Adhikari ===

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.

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.

=== 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 (गुरुकुलम्)|Gurukula]], to study under the guidance of a [[Guru (गुरुः)|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. 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.

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 Kṣhatriya it is twenty years and for a Vaishya 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.

==== Seasons for Upanayanam ====

==== Seasons for Upanayanam ====

Different seasons are prescribed for different Varṇas (castes) for Upanayanam –<blockquote>वसन्तो ग्रीष्मः शरदिति ऋतवो वर्णानुपूर्व्येण। आपस्तम्बगृह्यसूत्रम्, १॰.४॥ vasanto grīṣmaḥ śaraditi ṛtavo varṇānupūrvyeṇa। Āpastambagṛhyasūtram, 10.4॥</blockquote>It is Vasanta (Spring) for a Brāhmaṇa, Grīṣma (Summer) for a Kṣatriya and Śarat (Autumn) for a Vaiśya for performing Upanayanam.

Different seasons are prescribed for different Varṇas for Upanayana –<blockquote>वसन्तो ग्रीष्मः शरदिति ऋतवो वर्णानुपूर्व्येण। आपस्तम्बगृह्यसूत्रम्, १॰.४॥ vasanto grīṣmaḥ śaraditi ṛtavo varṇānupūrvyeṇa। Āpastambagṛhyasūtram, 10.4॥</blockquote>It is Vasanta (Spring) for a Brāhmaṇa, Grīṣma (Summer) for a Kṣatriya and Śarat (Autumn) for a Vaiśya for performing Upanayanam.

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.

=== Major Rites in Upanayana Samskara ===

=== Rites in Upanayana Samskara ===

Once the appropriate time for the Upanayana samskara is fixed, the collection of the required materials is done. An Upaneeta was required to follow prescriptions that altered his hiterto unregulated life to a life of organized decorum and restraint.<ref name=":02" />

The Upanayana Saṁskāra was a series of rites and rituals as we learn from Gṛhyasūtras which demanded a lot of preparations and preliminary work. Once the appropriate time for the Upanayana samskara is fixed, the collection of the required materials is done. An Upaneeta was required to follow prescriptions that altered his hitherto unregulated life to a life of organized decorum and restraint.<ref name=":02" /> The first step in Upanayana is to impose upon the pupil certain external marks of differentiation concerning his dress, equipment, and appearance by which he is identified out and recognized. 

 

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" />

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

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

'''Breakfast''': On the particular tithi, the rituals open with a breakfast (preceding even the bath), during which the boy shares food with his mother in the same dish. A breakfast 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.

'''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''': Breakfast is followed by a shave and ceremonial bath. The boy is offered a Kaupina to wear after the bath. This was to remind him that the Upanayana commenced a new epoch in his life from which dignity, decorum and self-restraint could never be separated.

# the learning of the Savitri mantra

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

# Upayaana - the ceremonial appeal of the student (to accept him) to the preceptor and the acceptance thereon.

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" />

=== Yajñopavītam ===

=== Medhajanana (मेधाजननम्) ===

Yajñopavītam is the holy cord to be worn by a Dvija from the day of Upanayanam. It has got a lot of significance in the rites. 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). The Yajñopavītam would have three positions.

After three days’ observance of the Savitri Vrata, the ceremony of Upanayana is ended by the performance of the Medhadjanana rite whereby the gods are invoked for the development of the Brahmachari’s mental powers [Bharadvaja Gr. S., i, 10]. Then onwards [https://dharmawiki.org/index.php/Brahmacharyashrama_(%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A4%83) Brahmacharya] or studentship formally begins under prescribed conditions governing the life and studies of the pupil dwelling in his teacher’s house.<ref name=":13">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 182-190)</ref>

# '''Upavītam''': The cord will be sitting on the left shoulder and hanging under the right hand. For all rites related to deities (Vedic) one should maintain Upavītam.

# '''Prācīnāvītam''': This is opposite to Upavītam, i.e. the cord would sit on the right shoulder and hangs under the left hand. This position is to be used while performing any rite related to forefathers (Pitṛkarma).

# '''Nivītam / Saṃvītam''': The cord simply hangs from the neck and this position is for any human activity such as sleeping, nature's calls, sexual intercourse etc.

'''Making of the''' '''Yajñopavītam''': The Yajñopavīta should have three threads of nine strands (tantus) well twisted for each thread. A Brahmacārī has to wear a single Yajñopavītam whereas a householder should wear two or three.

=== Sandhyavandana ===

=== सन्ध्यावन्दनम् Sandhyavandana ===

This is the basic regular rite to be performed by all Dvijas. Those who ignore are not eligible to perform any (Vedic) rite. It is called Nityakarma (a regular rite). One has to perform this rite three times a day. Sandhyā means twilight. The rite performed during twilight is also called Sandhyā or Sandhyāvandanam (salute of Sandhyā). All the Dvijas (i.e. who have undergone Upanayanam) have to perform Sandhyā. For Śūdras and ladies the sight of rising and setting Sun itself is considered as Sandhyāvandanam.

This is the basic regular rite to be performed by all Dvijas. Those who ignore are not eligible to perform any (Vedic) rite. It is called Nityakarma (a regular rite). One has to perform this rite three times a day. Sandhyā means twilight. The rite performed during twilight is also called Sandhyā or Sandhyāvandanam (salute of Sandhyā). All the Dvijas (i.e. who have undergone Upanayanam) have to perform Sandhyā. For Śūdras and ladies the sight of rising and setting Sun itself is considered as Sandhyāvandanam.

After Upanayana, Brahmacharis have to perform [[Sandhyavandana (सन्ध्यावन्दनम्)]] and samidhadhana.

After Upanayana, Brahmacharis have to perform [[Sandhyavandana (सन्ध्यावन्दनम्)]] and [[Samidadhana (समिदाधानम्)|samidadhana]].

 

Apastamba Dharmasutra clearly states the purpose of Upanayana samskara as follows<blockquote>उपनयनं विद्यार्थस्य श्रुतितः संस्कारः ९ (Apas. Dhar. Sutr. 1.1.9) विद्यया अर्थः प्रयोजनं यस्य स विद्यार्थः । तस्यायं श्रुतिविहितस्संस्कारः । उपनयनं नाम विद्यार्थस्येति वचनान्मूकादेर्न भवति। तथा च शङ्खलिखितौ नोन्मत्तमूकान्त्संस्कुर्यात्... (Haradatta Mishra Bhashya for Apas. Dhar. Sutr. 1.1.9)<ref>Apastamba Dharmasutras ([https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AC-%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Patala 1])</ref></blockquote>One who wants to benefit from Vidya (education) is a Vidyartha. Shruti ordained samskara to such a Vidyartha is Upanayana. Shankalikhita (sutras) says "It is not performed for dumb and mentally ill" (mainly because study of Vedas require a person to utter the sounds appropriately which is not possible for a dumb person and the mentally sick). The study of Trayi (all the 3 Vedas, not just one Veda) follows from the Gayatri mantra adhyayana as said in Brahmanas (texts). For learning Atharva Veda one has to perform Upanayana separately.<ref name=":0">Mahadeva Sastri, A. and Rangacharya, K. (1898) ''Apastamba Dharmasutra with Haradatta's Ujjvala Commentary.'' Mysore:Government Branch Press Bibliotheca Sanskrita Series No 15 (Page 23) </ref><blockquote>सर्वेभ्यो वै वेदेभ्यस्सावित्र्यनूच्यत इति हि ब्राह्मणम् । (Apas. Dhar. Sutr. 1.1.10)</blockquote>Manu says in his Manusmrti thus<blockquote>त्रिभ्य एव तु वेदेभ्यः पादं पादं अदूदुहत् । तदित्यृचोऽस्याः सावित्र्याः परमेष्ठी प्रजापतिः ॥ (Manu. Smrt. 2.77)<ref name=":6">Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref></blockquote>Meaning : Prajapati Brahma milked the three vedas and compiled the 3 padas of the Gayatri Mantra. Hence the adhikara (eligibility) to study of the three vedas comes from upadesa of Gayatri Mantra which is the purpose of Upanayana samskara.

== Women and Upanayana ==

==Social Aspects about Upanayana ==

Saṃskāraprakāśa (pp. 402, 403) quotes Yama <blockquote>पुरा कल्पे कुमारीणां मौञ्जीबन्धनमिष्यते। अध्यापनं च वेदानां सावित्रीवचनं तथा॥

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.

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 Yuga.

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

== उपनयनप्रयोजनम् ॥ Purpose of Upanayana ==

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" />

Apastamba Dharmasutra clearly states the purpose of Upanayana samskara as follows<blockquote>उपनयनं विद्यार्थस्य श्रुतितः संस्कारः ९ (Apas. Dhar. Sutr. 1.1.9) विद्यया अर्थः प्रयोजनं यस्य स विद्यार्थः । तस्यायं श्रुतिविहितस्संस्कारः । उपनयनं नाम विद्यार्थस्येति वचनान्मूकादेर्न भवति। तथा च शङ्खलिखितौ नोन्मत्तमूकान्त्संस्कुर्यात्... (Haradatta Mishra Bhashya for Apas. Dhar. Sutr. 1.1.9)<ref>Apastamba Dharmasutras ([https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AC-%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Patala 1])</ref></blockquote>One who wants to benefit from Vidya (education) is a Vidyartha. Shruti ordained samskara to such a Vidyartha is Upanayana. Shankalikhita (sutras) says "It is not performed for dumb and mentally ill" (mainly because study of Vedas require a person to utter the sounds appropriately which is not possible for a dumb person and the mentally sick).(Page 23 of Reference <ref name=":0">Mahadeva Sastri, A. and Rangacharya, K. (1898) ''Apastamba Dharmasutra with Haradatta's Ujjvala Commentary.'' Mysore:Government Branch Press Bibliotheca Sanskrita Series No 15 </ref>) The study of Trayi (all the 3 Vedas, not just one Veda) follows from the Gayatri mantra adhyayana as said in Brahmanas (texts). For learning Atharva Veda one has to perform Upanayana separately.(Page 23 of Reference <ref name=":0" />)<blockquote>सर्वेभ्यो वै वेदेभ्यस्सावित्र्यनूच्यत इति हि ब्राह्मणम् । (Apas. Dhar. Sutr. 1.1.10)</blockquote>Manu says in his Manusmrti thus<blockquote>त्रिभ्य एव तु वेदेभ्यः पादं पादं अदूदुहत् । तदित्यृचोऽस्याः सावित्र्याः परमेष्ठी प्रजापतिः ॥ (Manu. Smrt. 2.77)<ref>Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref></blockquote>Meaning : Prajapati Brahma milked the three vedas and compiled the 3 padas of the Gayatri Mantra. Hence the adhikara (eligibility) to study of the three vedas comes from upadesa of Gayatri Mantra which is the purpose of Upanayana samskara.

== यग्नोपविथम् || The Significance of the Sacred Thread, Yagnopavitham ==

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>

in  the Sravana month the many Indians perform the thread changing ceremony. tpractice of wearing a sacred thread. On your Upanayanam, this thread is given to you as a sign of committing you to schooling, education. It is a way by which parents tell you that you are now entering a phase where you have to stay fully committed to learning, avoiding all distractions.

The thread you wear acts as a constant reminder and helps you to make sure that you stay committed to the cause you have taken up and also to avoid all distractions, which may come in your wake.

Also, during the upananayanam you would have received the first lesson, i.e., the Gayatri Mantra from your first guru, who is your father. This is the Brahma Upadesham, counsel on the cosmos, from the father. This Gayatri Mantra is to be recited at least twice a day, at dawn and dusk, the time windows in a day considered to be most conducive to learning.

This mantra is powerful and the vibrations it causes in the body and in the surroundings rejuvenate the body and mind with positive energy keeping them in good health and thus protected.

This thread is like a school uniform and gives you a sense of identity. When you wear a school uniform, your mind automatically gets conditioned and constrained  from indulging in acts that do not behoove school going children such as perhaps going to a bar,  discotheque or movies with the uniform on, this thread also conditions the mind and keeps one focused in their mission.

It is not only school uniform, any uniform be it that of a soldier, a policeman or a nurse, conditions one to conduct oneself in a manner specific to the category / institution they represent, when in that uniform. This thread is like that.

Ashvalayana mentions that those Brahmanas, Kshatriyas and Vaishyas who do not have their Upanayana performed before 16 years, 22 years, and 24 years of age respectively (or performed after the prescribed age limits) are called as Patitasavitrika.<ref name=":14">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 174-199)</ref><blockquote>आ षोडशाद्ब्राह्मणस्यानतीतः कालः ५ आ द्वाविंशात् क्षत्रियस्या चतुर्विंशाद्वैश्यस्यात ऊर्ध्वं पतितसावित्रीका भवन्ति ६ (Ashv. Grhy. Sutr. 1.19.5-6)<ref>[https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%B2%E0%A4%BE%E0%A4%AF%E0%A4%A8%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 Ashvalayana Grhyasutras]</ref></blockquote>The defaulters, those who do not have their Upanayana performed within the age-limits prescribed, are called as पतितसावित्रिका (Patita-savitrika or Savitri-patita) and व्रात्यः (Vratya), "devoid of Savitri Mantra and the vrata or vow of Brahmacharya, and hence degraded, degenerate, and unclean. These persons are, therefore, to be shunned with care" (pariharyah prayatnatah) [Vyasa].

In that vain of thought, this helps us to be centered to our commitment at hand.

Similarly, when one gets married, there is an additional thread that gets added to the previous set. This is to condition one to stay on the path of societal norms of a married man who has to look after his family as well as support the community.

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 । ।

The terms Yagnopavitham or Upakarman are also used for this ceremony. Yagna, besides worship, also denotes commitment to a focused act. So committed, that one sacrifices everything else to ensure this act is accomplished. Pavitham means to cleanse. Yagnopavitham means to cleanse, purify one’s mind as well as intention behind the Yagna, act of commitment – studying in the case of a student. Upakarman denotes preparation or that activity that aides the start, execution of any mission, it comes from Upa, beside and karman meaning activity.

== Is this protection only for Brahmin boys? ==

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" />

No, in older times every child, irrespective of varna/jati (loosely translated as caste in present times) 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 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.

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 were called [[Brahmavadini (ब्रह्मवादिनी)|Brahmavadinis]]. 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.,</ref>

== Why do we need two sets of thread! ==

== Their Redemption ==

The other set is to remind him that in life one is always a student and has to seek knowledge that can help one journey through the various phases of life with ease and relish.

Patitasavitrikas are reclaimed by performances of certain expiatory ceremonies and penances. Yajhavalkya prescribes the ceremony {Kratu) called Vratyastoma. Apastamba [i, i, i, 28] prescribes an easier penance of observance of all restrictions which are imposed upon a Brahmachari, such as continence and the like, for a period of two months. Vishnu [liv, 26] prescribes three Prajapatya penances, and Manu three Krichchhra penances [xi, 192]. Vasishtha [xi, 76, 77] prescribes that " the Patita-Savitrika must perform Uddalaka Vrata, subsisting for two months on barley-gruel (yavakena vartteta), one month on milk (payasa), half-month on amiksha (the solid part of milk extracted from its liquid, Bengali chhana), eight days on ghrita, six days on alms given without asking, three on only water, and one without any food or drink, by complete fasting. Or he may perform the Asvamedha sacrifice or Vratya-stoma. Smriti Chandrika, (pp. 67-74).<ref name=":14" />

The thread is changed every year to renew our commitment . Further from the hygiene point of view as the thread is made from cotton yarn, it needs to be changed atleast once a year.

== References ==

== References ==

[[Category:Samskaras]]

[[Category:Samskaras]]