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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.<ref name=":12">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 187-240)</ref>

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.<ref name=":12">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 187-240)</ref>

== ॥ Etymology ==

== व्युतपत्तिः ॥ 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.  

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.  

The first sense appears to have been the original one and when the prominence of the ritual rose the second sense came into being.<ref name=":1" />

The first sense appears to have been the original one and when the prominence of the ritual rose the second sense came into being.<ref name=":1" />

== ॥ Antiquity of Upanayana ==

== 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.<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>

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.<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>

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

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 ==

== उपनयन-संस्कारः॥ Upanayana Samskara ==

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

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

=== Adhikari ===

=== अधिकारी ॥ 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.<ref name=":5" /><ref name=":02" />

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.<ref name=":5" /><ref name=":02" />

Among all the sixteen samskaras Upanayana samskara is of utmost significance. Manu says,<blockquote>न ह्यस्मिन्युज्यते कर्म किञ् चिदा मौञ्जिबन्धनात् । । २.१७१ । । (Manu. Smrt. 2.171)</blockquote>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.

Among all the sixteen samskaras Upanayana samskara is of utmost significance. Manu says,<blockquote>न ह्यस्मिन्युज्यते कर्म किञ् चिदा मौञ्जिबन्धनात् । । २.१७१ । । (Manu. Smrt. 2.171)</blockquote>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, 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.

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

=== Time of Performance ===

=== उपयुक्तकालः ॥ Time of Performance ===

==== Age for Upanayanam ====

==== Age for 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.

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 ===

=== संस्कारविधिः ॥ 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.<ref name=":02" /> 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.   

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.<ref name=":02" /> 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.   

'''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.<ref name=":02" /> 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 (गुरुकुलम्)|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.<ref name=":12" />

'''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.<ref name=":02" /> 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 (गुरुकुलम्)|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.<ref name=":12" />

'''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.<ref name=":02" /> 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)|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.  

'''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 [[Chaulam (चौलम्)|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.<ref name=":02" /> 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)|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 ====

==== Major rites ====

Apastamba Dharmasutra clearly states the purpose of Upanayana samskara as follows<blockquote>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)<ref>Apastamba Dharmasutras ([https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AC-%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Patala 1])</ref></blockquote>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.<ref name=":0">Mahadeva Sastri, A. and Rangacharya, K. (1898) ''Apastamba Dharmasutra with Haradatta's Ujjvala Commentary.'' Mysore:Government Branch Press Bibliotheca Sanskrita Series No 15 (Page 23) </ref><blockquote>सर्वेभ्यो वै वेदेभ्यस्सावित्र्यनूच्यत इति हि ब्राह्मणम् । (Apas. Dhar. Sutr. 1.1.10)</blockquote>Manu says in his Manusmrti thus<blockquote>त्रिभ्य एव तु वेदेभ्यः पादं पादं अदूदुहत् । तदित्यृचोऽस्याः सावित्र्याः परमेष्ठी प्रजापतिः ॥ (Manu. Smrt. 2.77)<ref name=":6">Manusmrti ([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 : 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.

Apastamba Dharmasutra clearly states the purpose of Upanayana samskara as follows<blockquote>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)<ref>Apastamba Dharmasutras ([https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AC-%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Patala 1])</ref></blockquote>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.<ref name=":0">Mahadeva Sastri, A. and Rangacharya, K. (1898) ''Apastamba Dharmasutra with Haradatta's Ujjvala Commentary.'' Mysore:Government Branch Press Bibliotheca Sanskrita Series No 15 (Page 23) </ref><blockquote>सर्वेभ्यो वै वेदेभ्यस्सावित्र्यनूच्यत इति हि ब्राह्मणम् । (Apas. Dhar. Sutr. 1.1.10)</blockquote>Manu says in his Manusmrti thus<blockquote>त्रिभ्य एव तु वेदेभ्यः पादं पादं अदूदुहत् । तदित्यृचोऽस्याः सावित्र्याः परमेष्ठी प्रजापतिः ॥ (Manu. Smrt. 2.77)<ref name=":6">Manusmrti ([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 : 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 ==

==सामाजिकशास्त्र उपलक्षितविषयाः॥ Social Implications ==

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.

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.

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.<ref name=":02">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros., (Pages 268 - )</ref>

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.<ref name=":02">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros., (Pages 268 - )</ref>

== Defaulters 0f Upanayana ==

== Defaulters 0f Upanayana - Patitasavitrika or Vratyas ==

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.<ref name=":14">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 174-199)</ref><blockquote>आ षोडशाद्ब्राह्मणस्यानतीतः कालः ५ आ द्वाविंशात् क्षत्रियस्या चतुर्विंशाद्वैश्यस्यात ऊर्ध्वं पतितसावित्रीका भवन्ति ६ (Ashv. Grhy. Sutr. 1.19.5-6)<ref>[https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%B2%E0%A4%BE%E0%A4%AF%E0%A4%A8%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 Ashvalayana Grhyasutras]</ref></blockquote>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].

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.<ref name=":14">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 174-199)</ref><blockquote>आ षोडशाद्ब्राह्मणस्यानतीतः कालः ५ आ द्वाविंशात् क्षत्रियस्या चतुर्विंशाद्वैश्यस्यात ऊर्ध्वं पतितसावित्रीका भवन्ति ६ (Ashv. Grhy. Sutr. 1.19.5-6)<ref>[https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%B2%E0%A4%BE%E0%A4%AF%E0%A4%A8%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 Ashvalayana Grhyasutras]</ref></blockquote>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.<ref name=":14" /><blockquote>अत ऊर्ध्वं त्रयोऽप्येते यथाकालं असंस्कृताः । सावित्रीपतिता व्रात्या भवन्त्यार्यविगर्हिताः । । २.३९ । ।

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.<ref name=":14" /><blockquote>अत ऊर्ध्वं त्रयोऽप्येते यथाकालं असंस्कृताः । सावित्रीपतिता व्रात्या भवन्त्यार्यविगर्हिताः । । २.३९ । ।

== Their Redemption ==

== 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).<ref name=":14" />

Patitasavitrikas are reclaimed by performances of certain expiatory ceremonies and penances. Yajnavalkya 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).<ref name=":14" />

== References ==

== References ==

[[Category:Samskaras]]

[[Category:Samskaras]]