Changes

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

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

Smriti Chandrika mentions that according Brhaspati,<blockquote>कृष्णाजिनं ब्राह्मणस्य रौरवं क्षत्रियस्य तु। वस्ताजिनं तु वैश्यस्य सर्वेषां वा गवाजिनम् ॥ (Smrt. Chan. Part. 1 Page 74)</blockquote>The Brahmachari is to wear Ajina as upper garment of the skin of certain animals. It should be the skin of Krishna or Ena, black buck (an antilope skin<ref name=":5">Chahal, Mandeep (2020) Ph.D Thesis Titled: ''[http://hdl.handle.net/10603/309999 Samskaras in the Grihyasutras historical account of Jatakarma Upanyana Vivaha and Antyeshti.]'' (Chapter 3)</ref>), for a Brahmana ; of Ruru, or spotted deer, for a Kshatriya ; of Vasta or Aja, goat, for a Vaishya [Brihaspati; Yama ; Sankha]. It may also be cowhide [gavyam] for all, according to Paraskara (sarveshaam vaa gavyam) and of spotted deer for all, according to Yama.<ref name=":6" /> We find similar recommendations in Gṛhyasūtras of Asavalayana, Baudhyāna and Kaṭhaka with slight changes here and there; like Baudhyāna prescribes the skin of black deer suited for all varnas so does Kaṭhaka agree with him except for prescribing the skin of tiger for Kṣatriya, representing the courage and valour and skin of spotted deer for Vaishya.<ref name=":5" />

The dharmik view of decorum required that, when engaged in a religious ceremony, the upper part of the body should de covered with a piece of cloth. On the occasion of the Upanayana, therefore, the young scholar was offered an upper garment, because from this time his proper religious life began. From the ancient literature we know that the original piece of the upper garment offered at this occasion was the deer-skin. We are informed by the Gopatha Brahmana that the deer-skin was symbolical of spiritual and intellectual pre-eminence.<ref name=":12">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 187-240)</ref> Smriti Chandrika mentions that according Brhaspati,<blockquote>कृष्णाजिनं ब्राह्मणस्य रौरवं क्षत्रियस्य तु। वस्ताजिनं तु वैश्यस्य सर्वेषां वा गवाजिनम् ॥ (Smrt. Chan. Part. 1 Page 74)</blockquote>The Brahmachari is to wear Ajina as upper garment of the skin of certain animals. It should be the skin of Krishna or Ena, black buck (an antilope skin<ref name=":5">Chahal, Mandeep (2020) Ph.D Thesis Titled: ''[http://hdl.handle.net/10603/309999 Samskaras in the Grihyasutras historical account of Jatakarma Upanyana Vivaha and Antyeshti.]'' (Chapter 3)</ref>), for a Brahmana ; of Ruru, or spotted deer, for a Kshatriya ; of Vasta or Aja, goat, for a Vaishya [Brihaspati; Yama ; Sankha]. It may also be cowhide [gavyam] for all, according to Paraskara (sarveshaam vaa gavyam) and of spotted deer for all, according to Yama.<ref name=":6" /> We find similar recommendations in Gṛhyasūtras of Asavalayana, Baudhyāna and Kaṭhaka with slight changes here and there; like Baudhyāna prescribes the skin of black deer suited for all varnas so does Kaṭhaka agree with him except for prescribing the skin of tiger for Kṣatriya, representing the courage and valour and skin of spotted deer for Vaishya.<ref name=":5" />

=== वासांसि ॥ Vasa (Lower Garments) ===

=== वासांसि ॥ Vasa (Lower Garments) ===

Manu defined the kind of the lower garment based on the Varna vyavastha.<blockquote>वसीरन्नानुपूर्व्येण शाण-क्षौमाविकानि च । (Smrt. Chan. Part. 1 Page 75)</blockquote>The Brahmana should use Vasa of Shana (शाण), the Kshatriya of Kshauma (क्षौम), and the Vaishya of Avika (अविका) or  goat's wool. But most texts agree that different varnas should use a cloth (Vasa) of different colours. The Brahmana should use his Kaarpaasa (कार्पासम्) which is white, clean, and fresh, and coloured red with manjishta. The Kshatriya should have his Kshauma cloth coloured yellow, and the Vaishya Kausheya cloth [Vasishtha].<ref name=":6" />

Manu defined the kind of the lower garment based on the Varna vyavastha.<blockquote>वसीरन्नानुपूर्व्येण शाण-क्षौमाविकानि च । (Smrt. Chan. Part. 1 Page 75)</blockquote>The Brahmana should use Vasa of Shana (शाण), the Kshatriya of Kshauma (क्षौम), and the Vaishya of Avika (अविका) or  goat's wool. But most texts agree that different varnas should use a cloth (Vasa) of different colours. The Brahmana should use his Kaarpaasa (कार्पासम्) which is white, clean, and fresh, and coloured red with manjishta. The Kshatriya should have his Kshauma cloth coloured yellow, and the Vaishya Kausheya cloth [Vasishtha].<ref name=":6" />

According to Apastamba, the Brahmana should use cloth coloured with kashaya, a vegetable dye (vriksha-kashaya-nirmitam varksham), the Kshatriya manjishtha cloth, and the Vaishya haridra (yellow) cloth.<ref name=":6" />

According to Apastamba, the Brahmana should use cloth coloured with kashaya, a vegetable dye (vriksha-kashaya-nirmitam varksham), the Kshatriya manjishtha cloth (dyed with madder), and the Vaishya haridra (yellow) cloth.<ref name=":6" /> At present the above distinctions have vanished away and clothes dyed in Haridra ( yellow ) are offered to all the twice-born.<ref name=":12" />

 

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. Smrt. 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 by the Acharya near the navel with three knots signifying the student being encircled by three Vedas. However, we find the grhyasutras prescribing the tying of knots as per the rishis in the Pravara of the student.<blockquote>इयं दुरुक्तम् परिबाधमाना वर्णं पवित्रं पुनती म आगात् । प्राणापानाभ्यां बलमादधाना स्वसा देवी सुभगा मेखलेयमिति ८ (Para. Grhy. Sutr. 2.2.8)<ref name=":1">[https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%B0%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 Paraskara Grhyasutras]</ref></blockquote>Reciting the above mantra the Acharya gives the student a mekhala having knots (as per student's pravara). The above mantra means, "Here has come to me keeping away evil words, purifying my kind as a purifier, clothing herself by power of inhalation and exhalation, with strength, this sisterly goddess this blessed girdle." Manu suggested tying of one or five knots as per the tradition prevalent in the family.<ref name=":5" />

=== दण्डः ॥ Danda (Staff of wood) ===

=== दण्डः ॥ Danda (Staff of wood) ===

The Brahmachari is also to be equipped with a danda or staff of wood of varying lengths for students of different varnas. The different woods mentioned are Bilva, Palana, Vata, Khadira, Pilava, Udumbara, Plaksha, Nyagrodha, Vetasa, Ashvattha, and, failing these, any wood which is used in a yajna (yajniya) according to Gautama. Manu states as follows<blockquote>ब्राह्मणो वैल्वपालाशौ क्षत्त्रियो वटखादिरौ । पैलवौदुम्बरौ वैश्वो दण्डानर्हन्ति धर्म्मतः ॥ केशान्तिको ब्राह्मणस्य दण्डः कार्यः प्रमाणतः । ललाटसम्मितो राज्ञः स्यात्तु नासान्तिको विशः॥ (Manu. Smrt. 2.45-46)<ref name=":0">Manu Smriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref></blockquote>Meaning: The wood of Palasa and Bilva should be used for the danda of a Brahmana, Vata and Khadira for a Kshatriya, and Vilva and Udumbara wood was appropriate for a danda of a Vaishya. It should reach up to head in length for a Brahmana, up to forehead for a Kshatriya, and up to nose for a Vaishya. Dandalakshana according to Yama is as follows<blockquote>ऋजवस्ते तु सर्वे स्युरव्रणास्सौम्यदर्शनाः। अनुद्वेगकरा नृणां सत्वचोऽनग्निदूषिताः ॥ (Smrt. Chan. Part. 1 Page 78)</blockquote>But in all cases, it should be straight, beautiful, non-terrifying (anudvegakara), unburnt, and in its natural condition (satvacha).<ref name=":6" /> The staff was not a mere wooden stick, it symbolized strength, resolute power, long journeys, accepting the ordeals, support, control, protection from enemies in self-defense be it from animals or other men, demons and pisachas - a true companion which an initiate was supposed to possess at all times. It was a sign of self confidence in a Brahmacharin. As per Paraskara Grhyasutra, wood of palasa was preferred for the Dañda (staff) of a Brāhmaṇa, Bilva wood for Kṣatriya and Udumbara wood served appropriate for Vaiśya. Some of the Gṛhyasūtras offer the flexibility to use all kinds of wood for all varnas.<ref name=":5" /> A broken staff could attract penances on the part of a student; hence he should always be careful about his staff.  

The Brahmachari is also to be equipped with a danda or staff of wood of varying lengths for students of different varnas. The different woods mentioned are Bilva, Palana, Vata, Khadira, Pilava, Udumbara, Plaksha, Nyagrodha, Vetasa, Ashvattha, and, failing these, any wood which is used in a yajna (yajniya) according to Gautama. Manu states as follows<blockquote>ब्राह्मणो वैल्वपालाशौ क्षत्त्रियो वटखादिरौ । पैलवौदुम्बरौ वैश्वो दण्डानर्हन्ति धर्म्मतः ॥ केशान्तिको ब्राह्मणस्य दण्डः कार्यः प्रमाणतः । ललाटसम्मितो राज्ञः स्यात्तु नासान्तिको विशः॥ (Manu. Smrt. 2.45-46)<ref name=":0">Manu Smriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref></blockquote>Meaning: The wood of Palasa and Bilva should be used for the danda of a Brahmana, Vata and Khadira for a Kshatriya, and Vilva and Udumbara wood was appropriate for a danda of a Vaishya. It should reach up to head in length for a Brahmana, up to forehead for a Kshatriya, and up to nose for a Vaishya. Dandalakshana according to Yama is as follows<blockquote>ऋजवस्ते तु सर्वे स्युरव्रणास्सौम्यदर्शनाः। अनुद्वेगकरा नृणां सत्वचोऽनग्निदूषिताः ॥ (Smrt. Chan. Part. 1 Page 78)</blockquote>But in all cases, it should be straight, beautiful, non-terrifying (anudvegakara), unburnt, and in its natural condition (satvacha).<ref name=":6" /> The staff was not a mere wooden stick, it symbolized strength, resolute power, long journeys, accepting the ordeals, support, control, protection from enemies in self-defense be it from animals or other men, demons and pisachas - a true companion which an initiate was supposed to possess at all times. It was a sign of self confidence in a Brahmacharin. As per Paraskara Grhyasutra, wood of palasa was preferred for the Dañda (staff) of a Brāhmaṇa, Bilva wood for Kṣatriya and Udumbara wood served appropriate for Vaiśya. Some of the Gṛhyasūtras offer the flexibility to use all kinds of wood for all varnas.<ref name=":5" /> A broken staff could attract penances on the part of a student; hence he should always be careful about his staff.  

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

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

{{Main|Yajnopavita (यज्ञोपवीतम्)}}

{{Main|Yajnopavita (यज्ञोपवीतम्)}}

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.”

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.”<ref name=":6" />

== Symbolism of Uniform ==

== Symbolism of Uniform ==

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" />

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

 

By wearing an Ajina, the student is constantly reminded to become a youth of ideal character and deep scholarship.<ref name=":12" /><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)<ref name=":1" /></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" />

 

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 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. <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" />

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)<ref name=":1" /></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" />

== References ==

== References ==

[[Category:Samskaras]]

[[Category:Samskaras]]

[[Category:Education Series]]

[[Category:Education Series]]