Upanayana (उपनयनम्)

Upanayana (Samskrit : उपनयनम्) is one of the most significant of the Educational Samskaras as well as the sixteen Samskaras. It marks the entry of the initiate into the most important journey of life, the first of the four Ashramas, namely the Brahmacharyashrama. The connection of the Saṁskāras with 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). It is also called Yajnopavita samskara as the initiate is invested with the sacred thread that marks a Dvija.

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.

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.

॥ 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.

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' ”.

ब्रह्मचर्यमागामुप मा नयस्व ब्रह्मचारी भवानि देवेन सवित्रा प्रसूतः । (Hira. Grhy. Sutr. 1.2)

Synonyms of Upanayana include Upayana, Maunjibandhana, Batukarana or Vatukarana, and Vratabandha (as per Kathaka and Manava Grhyasutras).

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

1. Taking (the boy) near the Acharya
2. The rite by which the boy is taken to the Acharya

The first sense appears to have been the original one and when the prominence of the ritual rose the second sense came into being.

॥ 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.

Taittirīyasaṃhitā (6.3.10.5) brings to notice the importance of discharging three rnas by undergoing the Upanayana samskaras, mentioned in the following mantra:

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।

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.

Brahmacārī and his conduct are beautifully lauded in Atharvaveda (11.7, 26). According to Taittirīyabrāhmaṇam (3.10.11) Bharadvāja took Brahmacaryam for three generations.

Upanayana Samskara

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

Adhikari

Every male child belonging to the Brahmana, Kshatriya and Vaishya varnas started his education career with Upanayana samskara. The ritual was originally performed when a student commenced his Vedic education under the supervision of a teacher, with whom he usually lived. It was not an obligatory ritual initially and many exceptions were noted; if a student was unfit by character or calibre to receive the Vedic education, he was not admitted to its privilege. Evidence in Dharmasutras pointed to some families in society where it was not performed for a generation or two. If, on the other hand, during the course of his education, he had to go to a different teacher, the ritual had to be repeated. In course of time, it was felt necessary by the community to preserve the Vedic literature thus making Upanayana and Vedic studies obligatory for all.

Among all the sixteen samskaras Upanayana samskara is of utmost significance. Manu says,

न ह्यस्मिन्युज्यते कर्म किञ् चिदा मौञ्जिबन्धनात् । । २.१७१ । । (Manu. Smrt. 2.171)

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.

For a long time the father himself acted as the teacher to give the Savitri mantra to the Upaneeta.

Time of Performance

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.

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 –

गर्भाष्टमेषु ब्राह्मणमुपनयीत। गर्भैकादशेषु राजन्यं गर्भद्वादशेषु वैश्यम्। आपस्तम्बगृह्यसूत्रम् १॰. २, ३॥ garbhāṣṭameṣu brāhmaṇamupanayīta। garbhaikādaśeṣu rājanyaṃ garbhadvādaśeṣu vaiśyam। Āpastambagṛhyasūtram 10. 2, 3॥

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:

आषोडशात् ब्राह्मणस्य अपतिता सावित्री। द्वाविंशते राजन्यस्य द्व्यधिकाया वैश्यस्य। गौतमधर्मसूत्रम् १.१३, १४॥ āṣoḍaśāt brāhmaṇasya apatitā sāvitrī। dvāviṃśate rājanyasya dvyadhikāyā vaiśyasya। Gautamadharmasūtram 1.13, 14॥

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 supports the above

अष्टमे वर्षे ब्राह्मणमुपनयेत् १ तस्या षोडशादनतीतः कालः २ एकादशे क्षत्रियम् ३ तस्या द्वाविंशात् ४ द्वादशे वैश्यम् ५ तस्या चतुर्विंशात् ६

Manusmṛti prescribes the age for Upanayanam depending on the purpose.

Seasons for Upanayanam

Different seasons are prescribed for different Varṇas for Upanayana –

वसन्तो ग्रीष्मः शरदिति ऋतवो वर्णानुपूर्व्येण। आपस्तम्बगृह्यसूत्रम्, १॰.४॥ vasanto grīṣmaḥ śaraditi ṛtavo varṇānupūrvyeṇa। Āpastambagṛhyasūtram, 10.4॥

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.

Rites in Upanayana Samskara

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. 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.

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.

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. 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, 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.

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 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. 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) required him to dress in a specific way starting from Upanayana, bear a shikha, a danda (staff) and yajnopavita at all times.

Major rites

The grhyasutras give varying accounts of the different rites involved in the Upanayana samskara. A few major rites are as follows based as given in various grhyasutras. The order in which the rites take place vary with the sutra-granthas.

1. उपायनम् ॥ Upayaana - the ceremonial appeal of the student (to accept him) to the preceptor and the acceptance thereon. Here a sort of conversation takes place between the teacher and the pupil. The teacher asks the student - ‘ko namasi' (what is your name) and there is a formal request by the pupil to accept him as a student.
2. अञ्जलिपूरणम्॥ Anjalipurana - holding/filling of waters in the anjali (hand-cup) of brahmachari or/and the preceptor. This was symbolic of the purification required before he could learn the Savitri mantra.
3. अश्मारोहणम् ॥ Ashmarohana - the pupil is asked to stand on a stone and enjoined to be steadfast in the pursuit of his studies. Firm determination and singleness of purpose are emphasized by this rite on the student's mind. According to Bharadvaja grhyasutra however, the stone was symbolic of strength. (This rite is given in Manava Grhyasutra 1.22.12 and Bharadvaja Grhyasutra 1.8) Sometimes another rite namely Dadhi-prasana (the sipping of curds) is prescribed after Ashmarohana.
4. हस्तग्रहणम् ॥ Hastagrahana - the preceptor holding the hand of the brahmachari. Before the holding of the hand, (Hiranyakesin. I. 1-7 and Khadira. II. 4) he touches the pupil’s right shoulder with the right hand and the left shoulder with the left hand. The word Upanayana occurs in this particular rite with usage of the dhatu "Upa-ni" to mean "to lead near to" or "to take unto oneself" and the dhatu "grh" to mean "to hold" in various Grhyasutras. For example - देवस्य त्वा सवितुः प्रसवेऽश्विनोर्बाहुभ्यां पूष्णो हस्ताभ्याम् उपनयाम्यसाविति १२ (Shankhayana Gr. S. 2.2.12) पुष्णो हस्ताभ्यां हस्तं गृह्णाम्यसाविति तस्य पाणिना पाणिं साङ्गुष्ठं गृह्णीयात् ४ (Ashvalayana. Gr. S. 1.20.4)
5. परिदानम् ॥ Paridana - the handing over of the pupil to the care of the deities such as Indra, Agni, Varuna, Prajapati, Surya, Yama and most importantly to Savitr. It includes offering the brahmacharin or making him committed to different beings (Bhutebhyah) Prajapati and Savitr, Ap (waters) and oshadhi (plants) and to all beings by the preceptor.
6. स्वीकरण ॥ Svikarana - formal acceptance as the pupil by the Acharya. It involves uttering mantras and the Acharya placing his right hand on the heart of the student and prayed that there should be a perpetual and perfect spiritual bond that connects them henceforth (Hiranyakesin Grhyasutra 1.5.11). Emphasis was on the complete harmony, sympathy and wholehearted communion between the Acharya and the pupil. Thus the teacher took the boy in his charge for education and protection. But thinking himself not ommipresent and all-powerful, he commended the student to the protection of gods and all creatures, that were requested to guard him every where.
7. प्रधानहोम ॥ Pradhanahoma - offering of wood in the homa
8. Acharya makes the brahmachari wear a new garment (vasas)
9. Acharya puts on the mekhala and ajina etc
10. 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.
11. आदितेयोपस्थानम् ॥ Adityopasthana - Worship of 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.
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.
13. शंसनम् ॥ Shamsana - giving ritualistic instructions and rules of Brahmacharya to the student; examples - 'be a brahmacharin', 'drink water', 'offer samit' (to the fire), 'do not sleep by day', remain 'obedient to the teacher', 'study Veda' (Ashvalayana 1.22.2)
14. 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.
15. 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.
16. 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 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

1. the vow of studentship
2. the learning of the Savitri mantra
3. 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. The life of a Brahmacharin begins for him and he has to adhere to the rules that are prescribed for this ashrama.

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.

Medhajanana (मेधाजननम्)

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 Brahmacharya or studentship formally begins under prescribed conditions governing the life and studies of the pupil dwelling in his teacher’s house.

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.

After Upanayana, Brahmacharis have to perform Sandhyavandana (सन्ध्यावन्दनम्) and samidadhana.

उपनयनप्रयोजनम् ॥ Purpose of Upanayana

Apastamba Dharmasutra clearly states the purpose of Upanayana samskara as follows

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)

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.

सर्वेभ्यो वै वेदेभ्यस्सावित्र्यनूच्यत इति हि ब्राह्मणम् । (Apas. Dhar. Sutr. 1.1.10)

Manu says in his Manusmrti thus

त्रिभ्य एव तु वेदेभ्यः पादं पादं अदूदुहत् । तदित्यृचोऽस्याः सावित्र्याः परमेष्ठी प्रजापतिः ॥ (Manu. Smrt. 2.77)

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.

Social Aspects about Upanayana

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.

Upanayana for Girls

Saṃskāraprakāśa (pp. 402, 403) quotes Yama

पुरा कल्पे कुमारीणां मौञ्जीबन्धनमिष्यते। अध्यापनं च वेदानां सावित्रीवचनं तथा॥ purā kalpe kumārīṇāṃ mauñjībandhanamiṣyate। adhyāpanaṃ ca vedānāṃ sāvitrīvacanaṃ tathā॥

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.

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 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.

Defaulters 0f Upanayana

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.

आ षोडशाद्ब्राह्मणस्यानतीतः कालः ५ आ द्वाविंशात् क्षत्रियस्या चतुर्विंशाद्वैश्यस्यात ऊर्ध्वं पतितसावित्रीका भवन्ति ६ (Ashv. Grhy. Sutr. 1.19.5-6)

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]. 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.

अत ऊर्ध्वं त्रयोऽप्येते यथाकालं असंस्कृताः । सावित्रीपतिता व्रात्या भवन्त्यार्यविगर्हिताः । । २.३९ । । नैतैरपूतैर्विधिवदापद्यपि हि कर्हि चित् । ब्राह्मान्यौनांश्च संबन्धान्नाचरेद्ब्राह्मणः सह । । २.४० । (Manu. Smrt. 2.39-40)

Manu calls them apurta, "unclean," with whom there can be no "brahma-sambandha", relationship by learning or religion.

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.

Their Redemption

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).