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In this context we trace the origin and development of this educational samskara through the various ancient Indian texts. Starting from the oldest text [[Rigveda (ऋग्वेदः)|Rigveda]] we find references to Upanayana in the [[Samhita (संहिता)|Samhitas]], [[Brahmana (ब्राह्मणम्)|Brahmanas]], [[Upanishads (उपनिषदः)|Upanishads]], [[Kalpa Vedanga (कल्पवेदाङ्गम्)|Kalpa Vedangas]], and later on extensively in the [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastras]]. As to the origin of Grhyasamskaras, scholars generally opine that these might have originated even before the Vedic texts were compiled and edited as we see them today. The mantras of the Samhitas and the Brahmanas that are chanted during the [[Vivaha (विवाहः)|vivaha]] and [[Antyesti (अन्त्येष्टिः)|antyeshti]] samskaras can be explained only in the context of the Grhyasamskaras.<ref name=":1">''The Upanayana ritual in the Satapathabrahmana'' by Dr. N. K. Sundareswaran, University of Calicut</ref>

In this context we trace the origin and development of this educational samskara through the various ancient Indian texts. Starting from the oldest text [[Rigveda (ऋग्वेदः)|Rigveda]] we find references to Upanayana in the [[Samhita (संहिता)|Samhitas]], [[Brahmana (ब्राह्मणम्)|Brahmanas]], [[Upanishads (उपनिषदः)|Upanishads]], [[Kalpa Vedanga (कल्पवेदाङ्गम्)|Kalpa Vedangas]], and later on extensively in the [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastras]]. As to the origin of Grhyasamskaras, scholars generally opine that these might have originated even before the Vedic texts were compiled and edited as we see them today. The mantras of the Samhitas and the Brahmanas that are chanted during the [[Vivaha (विवाहः)|vivaha]] and [[Antyesti (अन्त्येष्टिः)|antyeshti]] samskaras can be explained only in the context of the Grhyasamskaras.<ref name=":1">''The Upanayana ritual in the Satapathabrahmana'' by Dr. N. K. Sundareswaran, University of Calicut</ref>

== Upanayana in the Vedas ==

== Upanayana in the Vedas ==

=== In Rigveda ===

=== In Rigveda ===

Upanayana was presupposed by the Rigveda. The term Brahmachari is mentioned clearly in mandalas three and ten.<ref name=":02">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref>

Upanayana was presupposed by the Rigveda. The term Brahmachari is mentioned clearly in mandalas three and ten.<ref name=":02">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref><blockquote>ब्रह्मचारी चरति वेविषद्विष: स देवानां भवत्येकमङ्गम् । (Rig. Veda. 10.109.5)</blockquote>Meaning: 'O! Gods! he (Brhaspati), all pervading one, moves as a brahmachari pervading all (yajnas).<ref name=":2">Kane, P. V. (1941) ''History of Dharmashastras, Volume 2, Part 1.'' Poona: Bhandarkar Oriental Research Institute. (Pages 268-)</ref>

 

Rigveda mantra in the third mandala (8.4) clearly indicates that some of the characteristics of Upanayana described in the grhyasutras were well known even in those times. This mantra employed in Ashvalayana grhyasutra (1.19.8) and other grhyasutras also prescribe that the boy is to be adorned, is to wear new clothes and circumambulate.<ref name=":2" /> <blockquote>युवा सुवासा: परिवीत आगात् स उ श्रेयान् भवति जायमानः । तं धीरासः कवय '''उन्नयन्ति''' स्वाध्यो मनसा देवयन्त: ॥४॥ (Rig. Veda. 3.8.4)</blockquote>Here the yupa or wooden post used in yajnas is praised as a young person, well dressed (the boy by his encircled mekhala and the post by its rashana); he when born (reborn after the samskara) attains eminence; wise sages with happy thoughts and devotion to deities raise him up. Here "unnayanti" has the same root as upanayana.<ref name=":2" />

ब्र॒ह्म॒चा॒री च॑रति॒ वेवि॑ष॒द्विष॒: स दे॒वानां॑ भव॒त्येक॒मङ्ग॑म् । (Rig. Veda. 10.109.5)

Paraskara Grhyasutra (2.2) prescribes that this mantra is to be recited when tying the girdle around the boy's waist.<ref name=":2" />

=== In Atharvaveda Samhita ===

=== In Atharvaveda Samhita ===

== Upanayana in the Brahmanas ==

== Upanayana in the Brahmanas ==

 

The '''Shatapatha Brahmana''' (Madhyandina shaka) has two brahmanas dealing entirely with the Upanayana and are named as उपनयनधर्माभिधायकं ब्राह्मणम्।Upanayana-dharmaabhidayaka brahmana(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> and brahmachari-dharma-nirupaka brahmana (11.3.3) in some edited texts.  

The Shatapatha Brahmana (Madhyandina shaka) has two brahmanas dealing entirely with the Upanayana and are named as उपनयनधर्माभिधायकं ब्राह्मणम्।Upanayana-dharmaabhidayaka brahmana(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> and brahmachari-dharma-nirupaka brahmana (11.3.3) in some edited texts.  

In the brahmana 11.5.4, we find details about the process of Upanayana, where the incumbent student expresses his desire to enter into [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharya]] to the preceptor. The preceptor holds the hand of the student uttering the prescribed mantra. The text then explains the significance of this utterance. We find the narration of action with the utterances to be accompanied and their significance. This ritual is described in the context of a debate between Prachinayogya and [[Uddalaka (उद्दालकः)|Uddalaka Aruni]] regarding [[Agnihotra (अग्निहोत्रम्)|Agnihotra]]. Unaware of some details Prachinayogya seeks to be instructed on it by Uddalaka Aruni. He accepts him as his student.<ref name=":1" />

In the brahmana 11.5.4, we find details about the process of Upanayana, where the incumbent student expresses his desire to enter into [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharya]] to the preceptor. The preceptor holds the hand of the student uttering the prescribed mantra. The text then explains the significance of this utterance. We find the narration of action with the utterances to be accompanied and their significance. This ritual is described in the context of a debate between Prachinayogya and [[Uddalaka (उद्दालकः)|Uddalaka Aruni]] regarding [[Agnihotra (अग्निहोत्रम्)|Agnihotra]]. Unaware of some details Prachinayogya seeks to be instructed on it by Uddalaka Aruni. He accepts him as his student.<ref name=":1" />

The Shatapatha Brahmana describes a student named Uddalaka approaching his preceptor with samiths, and requesting him to be accepted as a brahmachari for studying under him.  

The Shatapatha Brahmana describes a student named Uddalaka approaching his preceptor with samiths, and requesting him to be accepted as a brahmachari for studying under him.  

== In Upanishads ==

== In Upanishads ==

The Brhadaranyaka Upanishad declares that a student should approach a teacher saying "I approach you as a student." Gautama approaches Maharaja Pravahana Jaibali addressing in this manner. Saying these Gautama lived as a student by merely announcing that he was at his service.  

The '''Brhadaranyaka Upanishad''' declares that a student should approach a teacher saying "I approach you as a student." Gautama approaches Maharaja Pravahana Jaibali addressing in this manner. Saying these Gautama lived as a student by merely announcing that he was at his service. So we find the verbal acceptance by the teacher was the earliest forms of Upanayana samskara.<ref name=":4">Dr. N. S. Ananta Rangacharya (2004) ''Prinicipal Upanishads, Volume 3, Brhdaranyakopanishat. Text, English Translation and Brief notes according to Sri Ranga Ramanujamuni.'' Bangalore: Sri Rama Printers (Pages 377-378)</ref> <blockquote>'''उपैम्यहं''' भवन्तमिति । वाचा ह स्मैव पूर्व उपयन्ति । स होपायनकीर्त्योवास || (Brhd. Upan.6.2.7) </blockquote>For a long time the father acted as the teacher, a Guru to the child. This is again evidenced in Brhdaranyaka Upanishad (6.2.9 and 5.2.1). The word Brahmacharya occurs in the Katha, Mundaka, Chandogya and other Upanishads also.<ref name=":12" />

 

 

उपैम्यहं भवन्तमिति । वाचा ह स्मैव पूर्व उपयन्ति । स होपायनकीर्त्योवास || (Brhd. Upan.6.2.7)

Haridrumata Gautama says "fetch the samidh, I shall initiate you. You have not swerved from the truth." Seeking bhiksha, sushrusha to the Acharya (service and obedience), tending to cattle and fire in the teachers home are also mentioned in this Upanishad.<ref name=":2" />

== In Dharmasutras ==

== In Dharmasutras ==