Changes

Upakarma (Samskrit: उपाकर्म) refers to the commencement of education (at the beginning of the educational year) by the teachers and students in olden days. In the present times it is associated with the day when dvijas (one who has undergone [[Upanayana (उपनयनम्)|Upanayana]]) change [[Yajnopavita (यज्ञोपवीतम्)|yajnopavita]] annually and refresh their commitment for the study of vedas.

Upakarma (Samskrit: उपाकर्म) refers to the commencement of education (at the beginning of the educational year) by the teachers and students in olden days. In the present times it is associated with the day when dvijas (one who has undergone [[Upanayana (उपनयनम्)|Upanayana]]) change [[Yajnopavita (यज्ञोपवीतम्)|yajnopavita]] annually and refresh their commitment for the study of [[Vedas (वेदाः)|vedas]].

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

One of the important [[Educational Samskaras (विद्याभ्याससंस्काराः)|educational samskaras]], Upakarma is practiced by many [[Brahmana Dharma (ब्राह्मणधर्मः)|brahmanas]] on the Shravana purnima day and other prescribed days as per the Veda shaka they belong to. Since this ritual happens in the month of Shravana, it came to be called Shravani. It a relatively modern term for this ritual. In early times on this day Upakarma and worship of  Nagadevatas happened on the full moon day of Shravana masa; later the name referred to Upakarma rituals when worshipping nagadevatas went out of vogue.<ref name=":0">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref> As we observe various [[Educational Samskaras (विद्याभ्याससंस्काराः)|educational samskaras]] we are instantly drawn to the holistic nature of the ancient education system having a sequential format viz., teaching the alphabet, marking the time of intellectual transformation by formal entry into Vedic studies, defining the duties and qualities of a brahmachari, the rationale behind the annual commencement and cessation of academic session, disciplining oneself with veda vratas, [[Anadhyayana (अनध्ययनम्)|anadhyayana]] or holiday structure, subjects of studies, instructions on completion of vedic studies and preparation to formally enter the worldly affairs. Another striking feature is the entwining of nature, family, and society with the educational system. A child gets trained in the theory as well as the practical sections of education allowing the scope and time for creative development. Promoting qualities such as time management, humility, inclination to become self sufficient, participation in community service, constant review and committing to memory, self discipline, habit formation, observation and attention to detail are some hidden ramifications in-built in such a system of education.

One of the important [[Educational Samskaras (विद्याभ्याससंस्काराः)|educational samskaras]], Upakarma is practiced by many [[Brahmana Dharma (ब्राह्मणधर्मः)|brahmanas]] on the Shravana purnima day and other prescribed days as per the Veda shaka they belong to. Since this ritual happens in the month of Shravana, it came to be called Shravani. It a relatively modern term for this ritual. In early times on this day Upakarma and worship of  Nagadevatas happened on the full moon day of Shravana masa; later the name referred to Upakarma rituals when worshipping nagadevatas went out of vogue.<ref name=":0">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref> As we observe various [[Educational Samskaras (विद्याभ्याससंस्काराः)|educational samskaras]] we are instantly drawn to the holistic nature of the ancient education system having a sequential format viz., teaching the alphabet, marking the time of intellectual transformation by formal entry into Vedic studies, defining the duties and qualities of a [[Brahmacharya (ब्रह्मचर्यम्)|brahmachari]], the rationale behind the annual commencement and cessation of academic session, disciplining oneself with veda vratas, [[Anadhyayana (अनध्ययनम्)|anadhyayana]] or holiday structure, subjects of studies, instructions on completion of vedic studies and preparation to formally enter the worldly affairs. Another striking feature is the entwining of nature, family, and society with the educational system. A child gets trained in the theory as well as the practical sections of education allowing the scope and time for creative development. Promoting qualities such as time management, humility, inclination to become self sufficient, participation in community service, constant review and committing to memory, self discipline, habit formation, observation and attention to detail are some hidden ramifications in-built in such a system of education.

Sanatana Dharma has many activities associated with every stage of life intricately woven with nature and divinity. One such is the system of education and timing with nature. With the onset of rains, since the life style was primarily agrarian, people were engaged in activities of farming. Maintaining cows both for havya and kavya (offerings to devatas and forefathers) was considered a sacred requirement. Every season had its significant events and worship associated with it. The months of Shravana and Bhadrapada (usually around August and September) fall into the rainy season during which time students return to their annual study session. In the [[Gurukula (गुरुकुलम्)|Gurukula]] system where the students remain in their teacher's households also refreshed their course material during this time.<ref name=":0" />   

[[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] has many activities associated with every stage of life intricately woven with nature and divinity. One such is the system of education and timing with nature. With the onset of rains, since the life style was primarily agrarian, people were engaged in activities of farming. Maintaining cows both for havya and kavya (offerings to devatas and forefathers) was considered a sacred requirement. Every season had its significant events and worship associated with it. The months of Shravana and Bhadrapada (usually around August and September) fall into the rainy season during which time students return to their annual study session. In the [[Gurukula (गुरुकुलम्)|Gurukula]] system where the students remain in their teacher's households also refreshed their course material during this time.<ref name=":0" />   

Educational schedule was based on the seasons; it was also the time when vedic study was not extensive as per Dr. Altekar. A college term of five or six months was found to be sufficient for mastering it. As the Vedic literature expanded with the addition of Vedangas and Dharmashastras, the duration of study had to be extended to a whole year.<ref name=":0" />

Educational schedule was based on the seasons; it was also the time when vedic study was not extensive as per Dr. Altekar. A college term of five or six months was found to be sufficient for mastering it. As the Vedic literature expanded with the addition of Vedangas and Dharmashastras, the duration of study had to be extended to a whole year.<ref name=":0" />

== शैक्षणिक सत्त्र ॥ Academic Session ==

== शैक्षणिक सत्त्र ॥ Academic Session ==

In connection with the length of the period of studentship, one has to consider the length of what may be called the academic session, i.e. the number of days of actual teaching of the Vedic curriculum in the year.  The school-term opens solemnly with the performance of a special ceremony called the Upakarman on the full moon in the month of Shravana (July-August). The term then continues until the full moon of the month of Pausha or the Rohini day when it is solemnly closed by the performance of the Utsarjana (छान्दसाम् उत्सर्जनम्) after which the student has to leave off reading the Veda. Thus the term comprises five months in the year, viz. latter half of Shravana, Bhadrapada, Ashvina, Karttika, Margashirsha, and the first half of Paushya as per Apastamba Grhyasutras.<ref name=":6">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 191-193)</ref>   

In connection with the length of the period of studentship, one has to consider the length of what may be called the academic session, i.e. the number of days of actual teaching of the Vedic curriculum in the year.  The school-term opens solemnly with the performance of a special ceremony called the Upakarman on the full moon in the month of Shravana (July-August). The term then continues until the full moon of the month of Pausha or the Rohini day when it is solemnly closed by the performance of the [[Utsarjana (उत्सर्जनम्)|Utsarjana]] (छान्दसाम् उत्सर्जनम्) after which the student has to leave off reading the Veda. Thus the term comprises five months in the year, viz. latter half of Shravana, Bhadrapada, Ashvina, Karttika, Margashirsha, and the first half of Paushya as per Apastamba Grhyasutras.<ref name=":6">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 191-193)</ref>   

== छान्दसाम् उपाकर्म ॥ Chhandasam Upakarma ==

== छान्दसाम् उपाकर्म ॥ Chhandasam Upakarma ==

=== विधिः ॥ Vidhi ===

=== विधिः ॥ Vidhi ===

Although the procedures of Upakarma differed with different vaidika shakas they have a few common principles. Apastamba Grhyasutras (Patala 4, Khanda 11 अथोपाकर्मोत्सर्जनपटलः) elaborate the procedure to be followed on the day of Upakarma and Utsarga<ref>Apastamba Grhyasutras ([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%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#%E0%A4%8F%E0%A4%95%E0%A4%BE%E0%A4%A6%E0%A4% Patala 4 Khanda 11])</ref>   

Although the procedures of Upakarma differed with different vaidika shakas they have a few common principles. Apastamba Grhyasutras (Patala 4, Khanda 11 अथोपाकर्मोत्सर्जनपटलः) elaborate the procedure to be followed on the day of Upakarma and [[Utsarjana (उत्सर्जनम्)|Utsarga]]<ref>Apastamba Grhyasutras ([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%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#%E0%A4%8F%E0%A4%95%E0%A4%BE%E0%A4%A6%E0%A4% Patala 4 Khanda 11])</ref>   

The activities common to all followers of different shakas include - on the opening day, offering of tarpanas (oblations) to deities of yajnas and four vedas, propitiating the presiding deities of intellect, memory and creativity (ex., Sarasvati devi, Hayagriva) and pay reverence to the rshis (ex., Panini) who have enriched the literature. The procedure of upakarma briefly involves offering of ghee to the deities, Savitr, Brahma, Shraddha, Medha, Prajna, Dharana, Chandases, Sadasaspati, Anumati and the Rishis. Many Rigveda mantras are recited in this occasion. The pupils who are to be taught Veda join the teacher in offering prayers and oblations to the deities and partake the barley (sattu) mixed with curds. Apart from these dvijas change their [[Yajnopavita (यज्ञोपवीतम्)|yajnopavita]]. On the following day they perform Gayatri mantra japa.

The activities common to all followers of different shakas include - on the opening day, offering of tarpanas (oblations) to deities of yajnas and four vedas, propitiating the presiding deities of intellect, memory and creativity (ex., Sarasvati devi, Hayagriva) and pay reverence to the rshis (ex., Panini) who have enriched the literature. The procedure of upakarma briefly involves offering of ghee to the deities, Savitr, Brahma, Shraddha, Medha, Prajna, Dharana, Chandases, Sadasaspati, Anumati and the Rishis. Many Rigveda mantras are recited in this occasion. The pupils who are to be taught Veda join the teacher in offering prayers and oblations to the deities and partake the barley (sattu) mixed with curds. Apart from these dvijas change their [[Yajnopavita (यज्ञोपवीतम्)|yajnopavita]]. On the following day they perform Gayatri mantra japa.

*The followers of the Samaveda invoked the memory of their rshis like Jaimini, Talavakara, Ranayani etc.

*The followers of the Samaveda invoked the memory of their rshis like Jaimini, Talavakara, Ranayani etc.

The rituals performed on the day of Utsarjana are also similar and respectful homage to the rshis and gurus are paid on the day before the students dispersed home. The grhyasutras prescribe an anadhyayana (holiday) after the performance of Upakrama, though the duration varies. <ref name=":0" /> Sadly these procedures are now lost and Shravani came to represent the day to change the yajnopavita which is actually a minor activity in the whole event.  The study of veda shakas is gradually decreasing and people are forgetting the rshiparamparas that gave us this vast knowledge base.  

The rituals performed on the day of [[Utsarjana (उत्सर्जनम्)|Utsarjana]] are also similar and respectful homage to the rshis and gurus are paid on the day before the students dispersed home. The [[Grhyasutras (गृह्यसूत्राणि)|grhyasutras]] prescribe an anadhyayana (holiday) after the performance of Upakrama, though the duration varies. <ref name=":0" /> Sadly these procedures are now lost and Shravani came to represent the day to change the yajnopavita which is actually a minor activity in the whole event.  The study of veda shakas is gradually decreasing and people are forgetting the rshiparamparas that gave us this vast knowledge base.  

==Upakarma Significance==

==Upakarma Significance==

Upakarma is associated with the annual replacement of the yajnopavita, in the present day. However, clear evidence points to the fact that Upakarma was to be performed only by the teacher (अध्याप्यः) along with his students (अध्येष्यमाणः) when they had reassembled at the beginning of the study session as given in Asvalayana and Baudhayana Grhyasutras (Prashna 3, Adhyaya 9 also describes the Utsarga vidhi to be performed by the Antevasi or student). <blockquote>अध्येष्यमाणोऽध्याप्यैरन्वारब्ध एताभ्यो देवताभ्यो हुत्वा... (Asv. Grh. Sutr. 3.5.10)<ref>Asvalayana [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 Grhya Sutras]</ref> adhyeṣyamāṇo'dhyāpyairanvārabdha etābhyo devatābhyo hutvā... (Asv. Grh. Sutr. 3.5.10)</blockquote><blockquote>समारब्धेष्वन्तेवासिषु ।३। samārabdheṣvantevāsiṣu ।3। (Baud. Grhy. Sutr. 3.1.3)<ref name=":2" /></blockquote>Vatsayana Grhyasutras mention special formulas to be performed by teachers ambitious to have a large number of scholars. Thus it was clear that in ancient times Shravani was originally restricted to teachers and students.

Upakarma is associated with the annual replacement of the [[Yajnopavita (यज्ञोपवीतम्)|yajnopavita]], in the present day. However, clear evidence points to the fact that Upakarma was to be performed only by the teacher (अध्याप्यः) along with his students (अध्येष्यमाणः) when they had reassembled at the beginning of the study session as given in Asvalayana and Baudhayana Grhyasutras (Prashna 3, Adhyaya 9 also describes the Utsarga vidhi to be performed by the Antevasi or student). <blockquote>अध्येष्यमाणोऽध्याप्यैरन्वारब्ध एताभ्यो देवताभ्यो हुत्वा... (Asv. Grh. Sutr. 3.5.10)<ref>Asvalayana [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 Grhya Sutras]</ref> adhyeṣyamāṇo'dhyāpyairanvārabdha etābhyo devatābhyo hutvā... (Asv. Grh. Sutr. 3.5.10)</blockquote><blockquote>समारब्धेष्वन्तेवासिषु ।३। samārabdheṣvantevāsiṣu ।3। (Baud. Grhy. Sutr. 3.1.3)<ref name=":2" /></blockquote>Vatsayana Grhyasutras mention special formulas to be performed by teachers ambitious to have a large number of scholars. Thus it was clear that in ancient times Shravani was originally restricted to teachers and students.

Later on it was extended to grhasthas who were required to spend time on revising what they learnt in their gurukula days. They therefore proposed that the monsoon time should be devoted to the task of revising their studies. Jai. Grh. Sutr. Upakarma section. The central ideas of rituals on the Upakarma day was to

Later on it was extended to grhasthas who were required to spend time on revising what they learnt in their [[Gurukula (गुरुकुलम्)|gurukula]] days. They therefore proposed that the monsoon time should be devoted to the task of revising their studies. Jai. Grh. Sutr. Upakarma section. The central ideas of rituals on the Upakarma day was to

*remind the students/grhasthas of the rshi rnam and express their gratitude for the knowledge given to them

*remind the students/grhasthas of the rshi rnam and express their gratitude for the knowledge given to them

*motivate students to perform with vigour by remembering and following the glorious examples of rshis

*motivate students to perform with vigour by remembering and following the glorious examples of rshis