Difference between revisions of "Yajnopavita (यज्ञोपवीतम्)"
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== Origin of Yajnopavita == | == Origin of Yajnopavita == | ||
Early Vedic references such as Rigveda, mention about the Brahmachari and their characteristics. Yajnopavita by itself, during Upanayana, was insignificance in ancient times. It seems that '''the upper garment''' (a dupatta of northern India or the Uparane of Maharashtra) which was offered to the youth was the proto-type from which the sacred thread descended, though both the prototype (not used for yajnas) and the imitation (sacred thread) were retained by the later authorities during Upanayana samskara. Grammatically, Yajnopavita is an adjective and refers to something that was worn at the time of the yajna. यज्ञाय उपवीतं यज्ञोपवीतम्।<ref name=":02" /> It is compound of two words यज्ञ (Yajna) and उपवीत (Upaveeta), 'meaning a thread which has been sanctified by yajna'.<ref name=":4">''Sanskarprakash'' by Gita Press, Gorakhpur. (Pages 175 - 192)</ref> | Early Vedic references such as Rigveda, mention about the Brahmachari and their characteristics. Yajnopavita by itself, during Upanayana, was insignificance in ancient times. It seems that '''the upper garment''' (a dupatta of northern India or the Uparane of Maharashtra) which was offered to the youth was the proto-type from which the sacred thread descended, though both the prototype (not used for yajnas) and the imitation (sacred thread) were retained by the later authorities during Upanayana samskara. Grammatically, Yajnopavita is an adjective and refers to something that was worn at the time of the yajna. यज्ञाय उपवीतं यज्ञोपवीतम्।<ref name=":02" /> It is compound of two words यज्ञ (Yajna) and उपवीत (Upaveeta), 'meaning a thread which has been sanctified by yajna'.<ref name=":4">''Sanskarprakash'' by Gita Press, Gorakhpur. (Pages 175 - 192)</ref> | ||
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Bharatiya dress decorum and decency required that the upper part of the body should be properly covered when one was engaged in yajnas, danas and svadhyaya.<ref name=":02" /><blockquote>उत्तरं वासः कर्तव्यं पञ्चस्वेषु कर्मसु । स्वाध्याय-उत्सर्ग-दानेषु भोजन-आचामयोस्तथा।। (Baud. Dhar. Sutr. 2.3)<ref>[https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%83/%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%BE%E0%A4%A3%E0%A4%BF/%E0%A4%AC%E0%A5%8B%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8-%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%BE%E0%A4%A3%E0%A4%BF Baudhayana Dharmasutras]</ref></blockquote>Yajnopavita denoted the upper garment when it was worn in the proper manner prescribed for sacred occasions. '''Taittriya samhita''' explicitly says that Yajnopavita means wearing the garment in a particular manner - when it is passed under the right and over the left shoulder, it becomes Yajnopavita as per the authority of Brahmana texts. The upper garment that was thus used was normally a, piece of cloth. But in prehistoric times when the art of spinning and weaving was not known, it was a piece of deer-skin. Taittriya Aranyaka states that it should be a piece of deer-skin, rather than a piece of cloth. <blockquote>अजिनं वासो वा दक्षिणत उपवीय। (Tait. Aran. 2.1.1)</blockquote>In the course of time when clothes became common the upper garment also became a cotton product, but earlier tradition of the deer-skin was, in a way preserved by continuing the use of a small patch of deer-skin on such occasions. In later times when Yajnopavita as a piece of cloth was replaced by Yajnopavita in the form of the thread, this piece of deer-skin was strung into it. This custom still continues at the time of Upanayana.<ref name=":02" /> Some scholars regard that the custom of wearing Yajnopavita is ancient, since creation, with the creator Brahma wearing it.<ref name=":4" /> | Bharatiya dress decorum and decency required that the upper part of the body should be properly covered when one was engaged in yajnas, danas and svadhyaya.<ref name=":02" /><blockquote>उत्तरं वासः कर्तव्यं पञ्चस्वेषु कर्मसु । स्वाध्याय-उत्सर्ग-दानेषु भोजन-आचामयोस्तथा।। (Baud. Dhar. Sutr. 2.3)<ref>[https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%83/%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%BE%E0%A4%A3%E0%A4%BF/%E0%A4%AC%E0%A5%8B%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8-%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%BE%E0%A4%A3%E0%A4%BF Baudhayana Dharmasutras]</ref></blockquote>Yajnopavita denoted the upper garment when it was worn in the proper manner prescribed for sacred occasions. '''Taittriya samhita''' explicitly says that Yajnopavita means wearing the garment in a particular manner - when it is passed under the right and over the left shoulder, it becomes Yajnopavita as per the authority of Brahmana texts. The upper garment that was thus used was normally a, piece of cloth. But in prehistoric times when the art of spinning and weaving was not known, it was a piece of deer-skin. Taittriya Aranyaka states that it should be a piece of deer-skin, rather than a piece of cloth. <blockquote>अजिनं वासो वा दक्षिणत उपवीय। (Tait. Aran. 2.1.1)</blockquote>In the course of time when clothes became common the upper garment also became a cotton product, but earlier tradition of the deer-skin was, in a way preserved by continuing the use of a small patch of deer-skin on such occasions. In later times when Yajnopavita as a piece of cloth was replaced by Yajnopavita in the form of the thread, this piece of deer-skin was strung into it. This custom still continues at the time of Upanayana.<ref name=":02" /> Some scholars regard that the custom of wearing Yajnopavita is ancient, since creation, with the creator Brahma wearing it.<ref name=":4" /> | ||
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=== Preparation === | === Preparation === | ||
| − | The grhyasutras further mention the procedure to make the yajnopavita. | + | The grhyasutras further mention the procedure to make the yajnopavita. A yajnopavita is spun either by the person himself, or a virgin Brahman girl or by a married lady from a specific kind of cotton and twisted by a Brahmana. Its length is ninetysix times as the breadth of the four fingers of a man, which is equal to his height. The three cords are tied together by a knot called' Brahmagranthi; the three knots are termed Brahmasutra, Savitasutra and Yajnasutra. Besides, extra knots are made in the cords to indicate the various Pravaras of a particular family. Then it is called as a Yajnopavita after being sanctified by the utterance of Pranava and Savitri mantras. Based on these aspects, a yajnopavita is prepared with utmost sanctity following all rules of soucha.<ref name=":4" /> |
| − | The Yajnopavita is made up of three cords each of nine strands (tantus) well twisted with a knot for each thread | + | The Yajnopavita is made up of three cords each of nine strands (tantus) well twisted with a knot for each thread. The composition of Yajnopavita is full of symbolism and significance. Each of the four fingers represents one of the four states the soul of a man experiences from time to time, namely, waking, dreaming, dreamless sleep and absolute Brahmanhood. The three folds of the cord are also symbolical. They represent the three Gunas, reality, passion and darkness, out of which the whole universe is evolved. The care is taken that the twist of the thread must be upward. It was done, so that the Sattvaguna or the good quality of reality may predominate in a man, and so he may attain spiritual merits.<ref name=":12" /> |
| − | + | === Details about wearing yajnopavita === | |
| + | Devatas wear the yajnopavita as seen from many texts. Yajnopavita samskaras of Shri Rama and Shri Krishna are well described in Ramayana and Shrimad Bhagavatam. Some evidences point to the fact that since Yagnopavita has been mentioned in the Vedas, it is not a later day modification of the upper garment as claimed by some scholars. It has been highly acclaimed in many texts and thus it should be revered and not treated as a just any thread worn by the Dvijas.<ref name=":4" /> | ||
Number of sets to be worn | Number of sets to be worn | ||
* A brahmachari can wear only one set | * A brahmachari can wear only one set | ||
| − | * A grhastha is given the privilege to wear two | + | * A grhastha and Vanaprastha is given the privilege to wear two |
| + | * A sanyasi does not wear yajnopavita | ||
| − | == Positions of the Yajnopavita == | + | === Positions of the Yajnopavita === |
| − | The | + | The Yajñopavīta would have three positions. |
#'''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. | #'''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). | #'''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). | ||
Revision as of 14:08, 6 July 2022
Yajnopavita (Samskrit: यज्ञोपवीतम्) is at present understood to be the sacred thread, that is to be worn by the dvijas (twice-born classes) from the time of the Upanayana ceremony onwards. The popular belief is that the Upanayana ceremony is primarily intended for investing the boy with this mysterious thread, and the Upakarma (also called as Shravani ritual) ritual for the purpose of renewing it annually.[1] Yajnopavita is the sacred cord invested to a student on the day of Upanayana and has to be worn at all times till the end of his life, unless he takes the Sanyasa Ashrama.
In modern times, the Upanayana samskara came to be addressed as Yajnopavita samskara. Although none of the grhyasutras contain the prescription of investing the yajnopavita, later textual authorities, mention this rite as an important part of the samskara after tying the mekhala (girdle) to the boy undergoing Upanayana.[2]
It is called Sacred Thread or cord in English but the name does not signify many associated characteristics.
Origin of Yajnopavita
Early Vedic references such as Rigveda, mention about the Brahmachari and their characteristics. Yajnopavita by itself, during Upanayana, was insignificance in ancient times. It seems that the upper garment (a dupatta of northern India or the Uparane of Maharashtra) which was offered to the youth was the proto-type from which the sacred thread descended, though both the prototype (not used for yajnas) and the imitation (sacred thread) were retained by the later authorities during Upanayana samskara. Grammatically, Yajnopavita is an adjective and refers to something that was worn at the time of the yajna. यज्ञाय उपवीतं यज्ञोपवीतम्।[1] It is compound of two words यज्ञ (Yajna) and उपवीत (Upaveeta), 'meaning a thread which has been sanctified by yajna'.[3]
Bharatiya dress decorum and decency required that the upper part of the body should be properly covered when one was engaged in yajnas, danas and svadhyaya.[1]
उत्तरं वासः कर्तव्यं पञ्चस्वेषु कर्मसु । स्वाध्याय-उत्सर्ग-दानेषु भोजन-आचामयोस्तथा।। (Baud. Dhar. Sutr. 2.3)[4]
Yajnopavita denoted the upper garment when it was worn in the proper manner prescribed for sacred occasions. Taittriya samhita explicitly says that Yajnopavita means wearing the garment in a particular manner - when it is passed under the right and over the left shoulder, it becomes Yajnopavita as per the authority of Brahmana texts. The upper garment that was thus used was normally a, piece of cloth. But in prehistoric times when the art of spinning and weaving was not known, it was a piece of deer-skin. Taittriya Aranyaka states that it should be a piece of deer-skin, rather than a piece of cloth.
अजिनं वासो वा दक्षिणत उपवीय। (Tait. Aran. 2.1.1)
In the course of time when clothes became common the upper garment also became a cotton product, but earlier tradition of the deer-skin was, in a way preserved by continuing the use of a small patch of deer-skin on such occasions. In later times when Yajnopavita as a piece of cloth was replaced by Yajnopavita in the form of the thread, this piece of deer-skin was strung into it. This custom still continues at the time of Upanayana.[1] Some scholars regard that the custom of wearing Yajnopavita is ancient, since creation, with the creator Brahma wearing it.[3]
About Yajnopavita
Significance
During upanayana the young boy has a special attire which include ajina, mounji etc but they are removed at the time of samavartana only the yajnopavita and shikha are not removed.[3] In brahmachaya and grhastha ashramas, the shikha and yajopavita are to be worn and can be removed only if the person accepts Sanyasa ashrama. As for the Grhastha and Vanaprastha ashrama dharmas, Katyayana smrti states that
सदोपवीतिना भाव्यं सदा बद्धशिखेन च । विशिखो व्युपवीतश्च यत् करोति न तत्कृतम् ॥ (Katy. Smrt. Achara Adhyaya 1.4)
Meaning: Yajnopavita should always be worn and the shikha has to be kept bound (in a specific way having the specified number of knots) or knotted. If shikha and the yajnopavita are not present, whatever dharmik activities are undertaken they remain fruitless.[3]
Yajnopavita given to the young boy during Upanayana samskara also serves a sign of commitment to schooling and vedic education. It emphasizes that the person is on the path of learning for many years and should avoid all distractions. It is a constant reminder to stay on the track of self-discipline and recite the Gayatri Mantra received as Brahma Upadesham, from the father or Guru. The Gayatri 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.
Yajnopavita reminds the wearer that in life one is always a student and has to seek knowledge required in the journey through the various phases of life with ease and relish. The thread, made of cotton yarn is changed every year on Upakarma, signifying a renewal of commitment.[2] It signifies that the onus of preserving the Vedas and Dharma and paying off the three rnas (debts) lie on the shoulders of the wearer. The formless Paramatma is termed Brahma while Paramatma with a form is termed 'Yajna' - to attain whom one acquires the adhikara by wearing the yajnopavita.[3]
यज्ञोपवीतं परमं पवित्रं प्रजापतेर्यत्सहजं पुरस्तात् । आयुष्यमग्र्यं प्रतिमुञ्च शुभ्रं यज्ञोपवीतं बलमस्तु तेजः । (Para. Grhy. Sutr. 2.2.11)[5]
The Acharya, while investing the student with yajnopavita repeats this appropriate Mantra, emphasizing that yajnopavita is very sacred, created for performing auspicious activities worn by Brahma the creator himself and bestowing strength, long-life and illumination to the boy.[2][3] In Smritiprakasha, the reason why Yajnopavita is also termed as Brahmasutra is explained.
सूचनाद् ब्रह्मतत्त्वस्य वेदतत्त्वस्य सूचनात् । तत्सूत्रमुपवीतत्वाद् ब्रह्मसूत्रमिति स्मृतम्॥
Meaning: this thread is a mark of knowledge of brahmatattva and vedas, hence it is said to be brahmasutra.[3]
Preparation
The grhyasutras further mention the procedure to make the yajnopavita. A yajnopavita is spun either by the person himself, or a virgin Brahman girl or by a married lady from a specific kind of cotton and twisted by a Brahmana. Its length is ninetysix times as the breadth of the four fingers of a man, which is equal to his height. The three cords are tied together by a knot called' Brahmagranthi; the three knots are termed Brahmasutra, Savitasutra and Yajnasutra. Besides, extra knots are made in the cords to indicate the various Pravaras of a particular family. Then it is called as a Yajnopavita after being sanctified by the utterance of Pranava and Savitri mantras. Based on these aspects, a yajnopavita is prepared with utmost sanctity following all rules of soucha.[3]
The Yajnopavita is made up of three cords each of nine strands (tantus) well twisted with a knot for each thread. The composition of Yajnopavita is full of symbolism and significance. Each of the four fingers represents one of the four states the soul of a man experiences from time to time, namely, waking, dreaming, dreamless sleep and absolute Brahmanhood. The three folds of the cord are also symbolical. They represent the three Gunas, reality, passion and darkness, out of which the whole universe is evolved. The care is taken that the twist of the thread must be upward. It was done, so that the Sattvaguna or the good quality of reality may predominate in a man, and so he may attain spiritual merits.[2]
Details about wearing yajnopavita
Devatas wear the yajnopavita as seen from many texts. Yajnopavita samskaras of Shri Rama and Shri Krishna are well described in Ramayana and Shrimad Bhagavatam. Some evidences point to the fact that since Yagnopavita has been mentioned in the Vedas, it is not a later day modification of the upper garment as claimed by some scholars. It has been highly acclaimed in many texts and thus it should be revered and not treated as a just any thread worn by the Dvijas.[3]
Number of sets to be worn
- A brahmachari can wear only one set
- A grhastha and Vanaprastha is given the privilege to wear two
- A sanyasi does not wear yajnopavita
Positions of the Yajnopavita
The Yajñopavīta would have three positions.
- 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.
Reference
- ↑ 1.0 1.1 1.2 1.3 Altekar, A. S. (1944) Education in Ancient India. Benares : Nand Kishore and Bros., (Pages 294 - )
- ↑ 2.0 2.1 2.2 2.3 Pandey, Raj Bali. (1949) Hindu Samskaras, A Socio-religious study of the Hindu Sacraments. Banaras: Vikrama Publications. (Pages 224-227)
- ↑ 3.0 3.1 3.2 3.3 3.4 3.5 3.6 3.7 3.8 Sanskarprakash by Gita Press, Gorakhpur. (Pages 175 - 192)
- ↑ Baudhayana Dharmasutras
- ↑ Paraskara Grhyasutras