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Line 38: − + + + − 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. − +
Special Attire of a Student during Upanayana (उपनयने विशेष-परिधानम्) (view source)
Revision as of 15:25, 25 June 2022
, 15:25, 25 June 2022→Symbolism of Uniform: added content
=== अजीनानि ॥ Ajina (Deer-Skin as Upper Garment) ===
=== अजीनानि ॥ Ajina (Deer-Skin as Upper Garment) ===
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" />
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" />
The Ajina was first used as an upper garment. But, later on, when cotton cloth was supplied in its place, it was utilized for a seat. In early times the country was covered with forest and skins were found in abundance. But when forest were cleared, there became paucity of hide, and blanket was prescribed. Apastamba prescribed the skin of black buck deer for brahmins, Ruru deer skin for kshatriyas and goat skin for vaishyas, Avika or wool blankets for all varnas is also suitable.<ref name=":12" /><blockquote>हारिणमैणेयं वा कृष्णं ब्राह्मणस्य ३ रौरवं राजन्यस्य ५ बस्ताजिनं वैश्यस्य ६ आविकं सार्ववर्णिकम् ७ कम्बलश्च ८ (Apas. Dhar. Sutr. 3.3-8)</blockquote>The ancient tradition was adhered to, though the skin was reduced to threads which is now represented by three strands fastened together as the Yajnopavita at the time of the Upanayana Samskara.<ref name=":12" />
=== वासांसि ॥ Vasa (Lower Garments) ===
=== वासांसि ॥ Vasa (Lower Garments) ===
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.
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" />
By wearing an Ajina, the student is constantly reminded to become a youth of ideal character and deep scholarship. It is symbolical of Brahmavarchasam (spiritual radiance) and intellectual preeminence (Gopatha Brahma<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 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. Vaaraha Gr. 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 defense 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" />
The composition of the Yajnopavita is full of symbolism and significance. The three folds of the Yajnopavita are also symbolical. They represent the three Gunas, reality, passion and darkness, out of which the whole universe is evolved. The Acharya, while investing the student with the Yajnopavita repeated an appropriate Mantra,<ref name=":12" /><blockquote>यज्ञोपवीतं परमं पवित्रं प्रजापतेर्यत्स हजं पुरस्तात् । आयुष्यमग्र्यं प्रतिमुञ्च शुभ्रं यज्ञोपवीतं बलमस्तु तेजः । (Para. Grhy. Sutr. 2.2.11)<ref>[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>It is asking for strength, long-life and illumination for the boy, the boy looking, in the meanwhile, towards the sun.<ref name=":12" />
== References ==
== References ==
[[Category:Samskaras]]
[[Category:Samskaras]]
[[Category:Education Series]]
[[Category:Education Series]]