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=== शिखा ॥ Shikha ===

=== शिखा ॥ Shikha ===

According to the siddhantas given in Yogashastra, the area on the head right beneath the shikha has the "thousand petaled lotus" and further beneath it is the brahmarandhra. It is said that this location is the seat of higher consciousness (paramatma tattva).<ref>Dr. Ramamurti Chaturvedi (2001) ''Yajnopavita Vedarambha Samavartana Samskara.'' Varanasi: Sampurnanand Sanskrit Vishvavidyalaya</ref>

According to the siddhantas given in Yogashastra, the area on the head right beneath the shikha has the "thousand petaled lotus" (higher intelligence) and further beneath it is the brahma-randhra. It is said that this location is the seat of higher consciousness (paramatma tattva). Keeping the Shikha in this way protects both the centers. Ancient seers have identified this aspect and mentioned that it brings about longevity, tejas (brilliance), and bala (strength) apart from protecting the Brahmachari. They advocated that it is through the shikha that the flow of ojas (vitality) and energy takes place into the bodily systems. It leads the person to higher consciousness (paramatma-tattva). According to Prof. Ram Murti modern scientific evidence also points to the fact that it is through the area of shikha that the energy is received into the body. Yogis are constantly in contact with the Brahmatattva and hence they do not require a shikha. It is the people in Brahmacharya, Vanaprastha and Grhastha ashramas that require a shikha to draw the Brahma shakti to attain their higher goals. During many dharmik activities, the Shikha is to be kept bound, it is touched, and cleaned thereby the "thousand petaled lotus' (sahasra-dala-padma) abounds with tejas and leads one on the path of attaining the Self. It is because of its association with the Brahmatattva that bearing a Shikha has become an indelible identity of a Sanatana Dharma practitioner since ages.<ref>Dr. Ramamurti Chaturvedi (2001) ''Yajnopavita Vedarambha Samavartana Samskara.'' Varanasi: Sampurnanand Sanskrit Vishvavidyalaya</ref>

=== अजीनानि ॥ Ajina (Deer-Skin as Upper Garment) ===

=== अजीनानि ॥ Ajina (Deer-Skin as Upper Garment) ===

=== मेखलः ॥ Mekhala (A Girdle) ===

=== मेखलः ॥ Mekhala (A Girdle) ===

The Brahmachari’s uniform also comprises a mekhala (मेखलः) or girdle made of different materials for different varnas of students. It was a girdle of sort garment which was offered to an initiate by acharya during the ceremony of Upanayana along with the chanting of the mantras. It is made of munja grass for the Brahmana, something made of munja is expressed as Maunji; since the munja grass is tied as a girdle in this Samskara, it also gained the name of Maunjibandhana (मौञ्जीबन्धनम्). Mekhala is made of jya (ज्या । bowstring) for Kshatriya (symbolizing his military avocation), and shana (शण), hemp thread for the Vaishya. It may also be of rope used for yoking the oxen to the plough (symbolical of agriculture as his occupation).<ref name=":6" /> Paraskara suggests the use of a girdle made of Murva grass for Vaishyas. The Mekhala was usually made either of Munja grass or of hemp or any other material. Manu suggests that the girdle of a Brāhmaṇa should be made of a triple cord of munja grass and that of Kṣatriya with hemp-twists. <blockquote>मौञ्जी त्रिवृत्समा श्लक्ष्णा कार्या विप्रस्य मेखला । क्षत्रियस्य तु मौर्वी ज्या वैश्यस्य शणतान्तवी ॥ २.४२  

The Brahmachari’s uniform also comprises a mekhala (मेखलः) or girdle made of different materials for different varnas of students. It was a girdle of sort garment which was offered to an initiate by acharya during the ceremony of Upanayana along with the chanting of the mantras. It is made of munja grass for the Brahmana, something made of munja is expressed as Maunji; since the munja grass is tied as a girdle in this Samskara, it also gained the name of Maunjibandhana (मौञ्जीबन्धनम्). Mekhala is made of jya (ज्या । bowstring) for Kshatriya (symbolizing his military avocation), and shana (शण), hemp thread for the Vaishya. It may also be of rope used for yoking the oxen to the plough (symbolical of agriculture as his occupation).<ref name=":6" /> Paraskara suggests the use of a girdle made of Murva grass for Vaishyas. The Mekhala was usually made either of Munja grass or of hemp or any other material. Manu suggests that the girdle of a Brāhmaṇa should be made of a triple cord of munja grass and that of Kṣatriya with hemp-twists. <blockquote>मौञ्जी त्रिवृत्समा श्लक्ष्णा कार्या विप्रस्य मेखला । क्षत्रियस्य तु मौर्वी ज्या वैश्यस्य शणतान्तवी ॥ २.४२ मुञ्जालाभे तु कर्तव्याः कुशाश्मन्तकबल्वजैः । त्रिवृता ग्रन्थिनैकेन त्रिभिः पञ्चभिरेव वा  ॥ २.४३ (Manu. Smrit. 2.42-43)<ref name=":0" /></blockquote>And in the absence of munja grass, Manu advises that the girdles of Brāhmaṇa, Kṣatriya and Vaiśya were supposed to be made of Kusa, Aṣmantaka and Valvaja grasses. The mekhala was tied near the navel with three knots signifying the student being encircled by three Vedas whereas Manu suggested tying of one or five knots as per the tradition prevalent in the family.<ref name=":5" />

 

मुञ्जालाभे तु कर्तव्याः कुशाश्मन्तकबल्वजैः । त्रिवृता ग्रन्थिनैकेन त्रिभिः पञ्चभिरेव वा  ॥ २.४३ (Manu. Smrit. 2.42-43)<ref name=":0" /></blockquote>And in the absence of munja grass, Manu advises that the girdles of Brāhmaṇa, Kṣatriya and Vaiśya were supposed to be made of Kusa, Aṣmantaka and Valvaja grasses. The mekhala was tied near the navel with three knots signifying the student being encircled by three Vedas whereas Manu suggested tying of one or five knots as per the tradition prevalent in the family.<ref name=":5" />

=== यज्ञोपवीतम् ॥ Yajnopavita (Sacred Thread) ===

=== यज्ञोपवीतम् ॥ Yajnopavita (Sacred Thread) ===

The equipment of the Brahmachari is completed by the Yajnopavlta or sacred cord to be worn by him in three sets of three threads each. These nine threads (tantu) are consecrated to the following nine deities who impart to them their own potency, viz. (i) Omkara, (2) Agni, (3) Naga, (4) Soma, (5) Pitri, (6) Prajapati, (7) Vayu, (8) Surya, (9) All Deities together. The thread is to be made of cotton (karpasa) for a Brahmana, of sana for a Kshatriya, and of goat’s skin for a Vaishya [Manu]." He who does not know the divine origin and significance of the Upavita will have all his religious ceremonies such as Snana, Dana, or Japa fruitless.”

The equipment of the Brahmachari is completed by the [[Yajnopavita (यज्ञोपवीतम्)]] or sacred cord to be worn by him in three sets of three threads each. These nine threads (tantu) are consecrated to the following nine deities who impart to them their own potency, viz. (i) Omkara, (2) Agni, (3) Naga, (4) Soma, (5) Pitri, (6) Prajapati, (7) Vayu, (8) Surya, (9) All Deities together. The thread is to be made of cotton (karpasa) for a Brahmana, of sana for a Kshatriya, and of goat’s skin for a Vaishya [Manu]." He who does not know the divine origin and significance of the Upavita will have all his religious ceremonies such as Snana, Dana, or Japa fruitless.”

== Symbolism of Uniform ==

== Symbolism of Uniform ==

There is spiritual significance behind each of these external marks prescribed for the Brahmachari.

There is spiritual significance behind each of these external marks prescribed for the Brahmachari.<blockquote>ब्रह्मवृद्धिमिच्छन्नजिनान्येव वसीत क्षत्रवृद्धिमिच्छन्वस्त्राण्येवोभयवृद्धिमिच्छन्नुभयमिति । (Apas. Dhar .Sutr. 1.3.9)</blockquote>Apastamba states that “He who wishes the increase of Brahmana power shall wear Ajina (skins) only; he who wishes the increase of Kshatriya power shall wear cloth only ; he who wishes the increase of both shall wear both [cf. Gopatha Brahmana, i, 2, 4]. Hiranyakesin [i, i, 4, 6] calls the skin as " a chaste, mobile vesture ”.<ref name=":6" /><blockquote>अथैनं वासः परिधापयति येनेन्द्राय बृहस्पतिर्वासः पर्यदधादमृतं तेन त्वा परिदधाम्यायुषे दीर्घायुत्वाय बलाय वर्चस इति ७ (Para. Grhy. Sutr. 2.2.7)</blockquote>The symbolism of Vasa or garment is thus explained by Paraskara [ii, 2, 7] : “ In the way in which Brihaspati put the garment of immortality on Indra, thus I put (this garment) on thee, for the sake of long life, of strength, of splendour.” Hiranyakesin [i, i, 4, 2-3] extends still further this symbolism by stating that the student puts on the garment that he may be clothed " with long life, in the increase of wealth, and be a protector of human beings against imprecations ”. Thus the significance of the clothes worn by students clearly is to enhance their lives, radiance, strength and immortality.<ref name=":6" />

 

Apastamba states [D.S., i, i, 3, 9] : “He who wishes the increase of Brahmana power shall wear Ajina (skins) only; he who wishes the increase of Kshatriya power shall wear cloth only ; he who wishes the increase of both shall wear both [cf. Gopatha Brahmana, i, 2, 4]. Hiranyake§in [i, i, 4, 6] calls the skin as " a chaste, mobile vesture ”.

 

The symbolism of Vasa or garment is thus explained by Paraskara [ii, 2, 7] : “ In the way in which Brihaspati put the garment of immortality on Indra, thus I put (this garment) on thee, for the sake of long life, of old age, of strength, of splendour.” Hiranyakesin [i, i, 4, 2-3] extends still further this symbolism by stating that the student puts on the garment that he may be clothed " with long life, in the increase of wealth, and be a protector of human beings against imprecations ”.

The Mekhala was made of a triple chord to indicate the protection of the three Vedas encircling the child. It was tied round his waist to the recitation of verses stating that it was a daughter of the deity [https://dharmawiki.org/index.php/Shraddha%20(%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%A6%E0%A5%8D%E0%A4%A7%E0%A4%BE) Shraddha] (Faith) and a sister of the sages {svasa rishinam), born of tapas {tapaso’dhijdta) {Av., 133, 4], the protector of purity {rita), and asceticism {tapas), against evil [Varaha, Gr. S., 5]. Hiranyakesin calls the Mekhala the blessed one who has come to us, who drives away sin, purifying, our guard, and our protection” [i, i, 4, 4]. Gobhila [ii, 10, 37] and Paraskara [ii, 2, 8] also call the Mekhala the girdle of protection.

The Mekhala was made of a triple chord to indicate the protection of the three Vedas encircling the child. It was tied round his waist to the recitation of verses stating that it was a daughter of the deity [https://dharmawiki.org/index.php/Shraddha%20(%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%A6%E0%A5%8D%E0%A4%A7%E0%A4%BE) Shraddha] (Faith) and a sister of the sages {svasa rishinam), born of tapas {tapaso’dhijdta) {Av., 133, 4], the protector of purity {rita), and asceticism {tapas), against evil [Varaha, Gr. S., 5].<ref name=":6" /><blockquote>या दुरिता परिबाधमाना शर्मवरूथे पुनती न आगात् । प्राणापानाभ्यां बलमावहन्ती स्वसा देवानां सुभगा मेखलेयम् । इति ४ (Hira. Grhy. Sutr. 1.1.4)</blockquote>Hiranyakesin calls the Mekhala the blessed one who has come to us, who drives away sin, purifying, our guard, and our protection”. Gobhila [ii, 10, 37] and Paraskara [ii, 2, 8] also call the Mekhala the girdle of protection.

The Danda also has a spiritual meaning. According to Paraskara [ii, 2, 12-13], the student is to be equipped with it "for the sake of long life, holiness, holy lustre”, or because "he enters upon a long Sattra” [cf. Satapatha, xi, 3, 3, 2 ; Katyayana, Sr. S., vii, 4, 1-4]. Mdnava Gr. S., i, 22, ii takes the staff as an aid to the traveller on the quest of Truth. Vardha Gf. S., 6 takes it to indicate that, armed with it, the Brahmachari will guard the Vedas. Apararka (on Yajnavalkya, i, 29) takes a materialistic view of it as a weapon of defence to the Brahmachari when he is out in the forests to collect firewood, in darkness, or unknown places like a tank or river.

The Danda also has a spiritual meaning. <blockquote>तं प्रतिगृह्णाति यो मे दण्डः परापतद्वैहायसोऽधिभूम्यां तमहं पुनरादद आयुषे ब्रह्मणे ब्रह्मवर्चसायेति १२ दीक्षावदेके दीर्घसत्रमुपैतीति वच नात् १३ (Para. Grhy. Sutr. 2.2.12-13]</blockquote>According to Paraskara, the student is to be equipped with a danda "for the sake of long life, holiness, holy lustre”, or because "he enters upon a long Sattra (a kind of yajna)” [cf. Satapatha, xi, 3, 3, 2 ; Katyayana, Sr. S., vii, 4, 1-4]. Manava Gr. S., (i, 22, ii) takes the staff as an aid to the traveller on the quest of Truth. Vardha Gf. S., 6 takes it to indicate that, armed with it, the Brahmachari will guard the Vedas. Apararka (on Yajnavalkya, i, 29) takes a materialistic view of it as a weapon of defence to the Brahmachari when he is out in the forests to collect firewood, in darkness, or unknown places like a tank or river.<ref name=":6" />

=== Application of principles of uniform ===

=== Application of principles of uniform ===

There is spiritual significance behind each of these external marks prescribed for the Brahmachari.

There is spiritual significance behind each of these external marks prescribed for the Brahmachari.<ref name=":6" />

# Apastamba states [D.S., i, i, 3, 9] : “ He who wishes the increase of Brahmana power shall wear Ajina (skins) only; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both [cf. Gopatha Brahmana, i, 2, 4]. Hiranyakesin [i, i, 4, 6] calls the skin as "a chaste, mobile vesture”.

# Apastamba states [D.S., i, i, 3, 9] : “ He who wishes the increase of Brahmana power shall wear Ajina (skins) only; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both [cf. Gopatha Brahmana, i, 2, 4]. Hiranyakesin [i, i, 4, 6] calls the skin as "a chaste, mobile vesture”.