Changes

[[Garbhadhana (गर्भाधानम्)|Garbhadhana]] and other [[Pre-natal Samskaras (जन्मात्पूर्वसंस्काराः)|pre-natal samskaras]] focused on removing the problems associated with the veerya (seed or semen), the kshetra (womb),  and the developing foetus. The [[Jatakarma (जातकर्म)|Jatakarma]] and other [[Childhood Samskaras (बाल्यावस्थे संस्काराः)|childhood samskaras]] marked the developmental milestones of a child. It is evident that both the above mentioned sections of samskaras dealt with the biological and physiological aspects of a human being. We did see the minor rite of Medhajanana during Jatakarma was to arouse the intellectual consciousness of the new-born; however the goal of education samskaras was purely aimed at the intellectual and thereby the psychological development of a child, not just physical strength alone. It is clear that upto 5 or 6 years of age the child's physical needs were a priority and from about 6 years the priority shifted to psychological and social development of a child. Many [[Vidyarthi's Qualities (विद्यातुराणां लक्षणानि)|qualities of a student]] such as character, personality, moral values, ethics, social duties, discipline, mental strength, intellect etc., are developed in this stage of life from seven years of age to early youth.  

[[Garbhadhana (गर्भाधानम्)|Garbhadhana]] and other [[Pre-natal Samskaras (जन्मात्पूर्वसंस्काराः)|pre-natal samskaras]] focused on removing the problems associated with the veerya (seed or semen), the kshetra (womb),  and the developing foetus. The [[Jatakarma (जातकर्म)|Jatakarma]] and other [[Childhood Samskaras (बाल्यावस्थे संस्काराः)|childhood samskaras]] marked the developmental milestones of a child. It is evident that both the above mentioned sections of samskaras dealt with the biological and physiological aspects of a human being. We did see the minor rite of Medhajanana during Jatakarma was to arouse the intellectual consciousness of the new-born; however the goal of education samskaras was purely aimed at the intellectual and thereby the psychological development of a child, not just physical strength alone. It is clear that upto 5 or 6 years of age the child's physical needs were a priority and from about 6 years the priority shifted to psychological and social development of a child. Many [[Vidyarthi's Qualities (विद्यातुराणां लक्षणानि)|qualities of a student]] such as character, personality, moral values, ethics, social duties, discipline, mental strength, intellect etc., are developed in this stage of life from seven years of age to early youth.  

[[Upanayana (उपनयनम्)|Upanayana]] or the ceremony of initiation was though recognised as the most important education rite, education instead began little earlier with other less known rite called Vidyāraṁbha Saṁskāra. Upanayana marked the beginning of the first significant phase of life or the entry into the [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]], the Vidyāraṁbha marked the entry into the system of education, to make him familiar with the basic of learning or education or even the language.<ref name=":5" />

[[Upanayana (उपनयनम्)|Upanayana]] or the ceremony of initiation was though recognised as the most important education rite, education instead began little earlier with other less known rite called [[Vidyarambha (विद्यारम्भः)|Vidyarambha]] Samskara. Upanayana marked the beginning of the first significant phase of life or the entry into the [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]], the Vidyāraṁbha marked the entry into the system of education, to make him familiar with the basic of learning or education or even the language.<ref name=":5" />

Ultimate goal of education was regarded as the study of Vedas and life long Brahmacharya led to moksha.   

Ultimate goal of education was regarded as the study of Vedas and life long Brahmacharya led to moksha.   

'''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.

'''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.

'''[https://dharmawiki.org/index.php/Brahmana_Dharma_(%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%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%83) 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=":32">''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 if in a garbha (womb). On the third day the student is "delivered" or "born" and at that time the speech or Savitri Mantra should be imparted immediately to the Brahmin at once.<ref name=":32" />

'''[[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=":32">''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 if in a garbha (womb). On the third day the student is "delivered" or "born" and at that time the speech or Savitri Mantra should be imparted immediately to the Brahmin at once.<ref name=":32" />

The Acharya placing his right hand upon the head of the pupil symbolizes the imparting of the very core of his own personality to the student. The Acharya bears this "garbha" transforming the pupil by his inner splendour and he is "delivered" as a Brahmana. Soon after the Brahmana or Vatu is given the Savitri Mantra by the pupil's father or Acharya.<ref name=":12">Murthy, Narasimha. H. V. (1997) ''A Critical Study of Upanayana Samskara''. Mangalore: Canara College (Pages 64 - )</ref>

The Acharya placing his right hand upon the head of the pupil symbolizes the imparting of the very core of his own personality to the student. The Acharya bears this "garbha" transforming the pupil by his inner splendour and he is "delivered" as a Brahmana. Soon after the Brahmana or Vatu is given the Savitri Mantra by the pupil's father or Acharya.<ref name=":12">Murthy, Narasimha. H. V. (1997) ''A Critical Study of Upanayana Samskara''. Mangalore: Canara College (Pages 64 - )</ref>