Upanayana (उपनयनम्)

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Upanayana (Samskrit : उपनयनम्) is one of the most significant of the Educational Samskaras as well as the sixteen Samskaras. It marks the entry of the initiate into the most important journey of life, the first of the four Ashramas, namely the Brahmacharyashrama. The connection of the Saṁskāras with Varna and Āśramas in the sense of duty has been established by many authors and historians.

This samskara is called Brahmopadesha because the child is given the upadesha of Gayatri mantra which prepares him for the study of vedas, or in more modern terms the child enters the schooling phase of life (Brahmacharyashrama). It is also called Yajnopaveeta samskara as the initiate is invested with the sacred thread that marks a Dvija.

परिचय || Introduction

The Upanayana, unlike other Saṁskāras was the popular one which is widely referred in the sources of ancient Indian history. It aims at the transformation of an individual from an animalistic state into a responsible human being. Children at birth are a bundle of needs and wants, where the mind, intellect, personality and individuality are not developed in them. A child is unaware of its responsibility towards the family, community, society, and the nation. As the child reaches fifth year of age, it develops a self-awareness and identity in the society. At this juncture if proper guidance is given to mold the child's intellect by impressing it with values of life, it learns to relate itself in a healthy way to family, community and society at large. Education starts with the impartment of such values in a child and his educational career is filled with observation of certain sets of rites and rituals grouped under the name of Upanayana Samskara.

जन्मना ब्राह्मणो ज्ञेयः संस्कारैर्द्विज उच्यते। विद्यया वापि विप्रत्वं त्रिभिः श्रोत्रिय उच्यते॥ (Brahma Purana)

Related Terminology

One of the important Samskaras, Upanayana signifies the transition of a child to a student. One who undergoes Upanayana is called Upaneeta and one who conducts the samskara is called Upanetr (father or Guru).

Brahmacārī: The boy who underwent this Saṃskāra is called Brahmacārī (Brahma means Veda, one who learns Veda is called Brahmacārī). A Brahmacārī would get eligibility to perform any Vedic rite.

Dvija: Upanayanam is a Saṃskāra to be performed on the boys belonging to the Traivarnas, i.e. Brāhmaṇa, Kṣatriya and Vaiśya. People belonging to the above three varnas are called Dvijas, which literally means twice-born - one a natural birth and second a symbolic birth caused by the Upanayana ritual. The first birth is given by father and mother whereas, since Gāyatrī Devi (whose Mantra is preached to the boy during Upanayanam) and the Ācārya (the teacher who performs the Upanayanam) are considered as mother and father during Upanayanam, the Upanayanasaṃskāra is considered as another birth. Thus the people of the first three varnas are called Dvijas after the Upanayana samskara. Yajnavalkya smrti clearly mentions that

मातुर्यदग्रे जायन्ते द्वितीयं मौञ्जिबन्धनात् । ब्राह्मणक्षत्रियविशस्तस्मादेते द्विजाः स्मृताः । । १.३९ । । (Yajn. Smrt. 1.39)

But how does the Upanayana ritual cause a new birth? The passage in Shatapatha Brahmana explains this as follows.

तदपि श्लोकं गायन्ति। आचार्यो गर्भी भवति हस्तमाधाय दक्षिणम्। तृतीयस्यां स जायते सावित्र्या सह ब्राह्मण इति। (Shat. Brah. 11.5.4)

Meaning: When the preceptor places his hand on the student, he (the preceptor) puts the student within himself (as in a garbha or womb). On the third day the student is "delivered" and at that time the speech or Savitri Mantra should be imparted immediately to the Brahmin at once.

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.

Dr. P. V. Kane infers this as ‘taking near to the ācārya’ for instruction or learning who further cites Hiranyakesin Gṛhyasūtra, “the teacher then makes the boy utter, 'I have come unto Brahmacarya, lead me near, let me be a student impelled by the God Savitr' ”.

ब्रह्मचर्यमागामुप मा नयस्व ब्रह्मचारी भवानि देवेन सवित्रा प्रसूतः । (Hira. Grhy. Sutr. 1.2)

Synonyms of Upanayana include Upayana, Maunjibandhana, Batukarana or Vatukarana, and Vratabandha (as per Kathaka and Manava Grhyasutras).

Thus we can note above that the word Upanayana can be derived and explained in two ways:

1. Taking (the boy) near the Acharya
2. The rite by which the boy is taken to the Acharya

The first sense appears to have been the original one and when the prominence of the ritual rose the second sense came into being.

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.

Taittirīyasaṃhitā (6.3.10.5) brings to notice the importance of discharging three rnas by undergoing the Upanayana samskaras, mentioned in the following mantra:

जायमानो ह वै ब्राह्मणः त्रिभिः ऋणवान् जायते ब्रह्मचर्येण ऋषिभ्यः यज्ञेन देवेभ्यः प्रजया पितृभ्यः एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारिवासी। jāyamāno ha vai brāhmaṇaḥ tribhiḥ ṛṇavān jāyate brahmacaryeṇa ṛṣibhyaḥ yajñena devebhyaḥ prajayā pitṛbhyaḥ eṣavā anṛṇo yaḥ putrī yajvā brahmacārivāsī।

Every Brāhmaṇa, when born is indebted in three debts related to Ṛṣis (sages), Devatas (deities) and Pitaraḥ (forefathers) in terms of Brahmacaryam (celibacy), Yajña (sacrifice) and Prajā (offspring), respectively. He can get rid of the above three debts by living with the teacher as a Brahmacārī, by performing a sacrifice and by being father of a son. Brahmacārī and his conduct are beautifully lauded in Atharvaveda (11.7, 26). According to Taittirīyabrāhmaṇam (3.10.11) Bharadvāja took Brahmacaryam for three generations. Āśvalāyana, in his Gṛhyasūtram (22.3, 4) prescribes twelve years of Brahmacaryam for each Veda, i.e. forty eight years for four Vedas or till completion and its origin is in Gopathabrāhmaṇam (2.5) –

द्वादशवर्षाणि वेदब्रह्मचर्यम्। ग्रह्णान्तं वा। आश्वलायनगृह्यसूत्रम् ॥dvādaśavarṣāṇi vedabrahmacaryam। grahṇāntaṃ vā। Āśvalāyanagṛhyasūtram ॥

Upanayana Samskara

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

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.

Among all the sixteen samskaras Upanayana samskara is of utmost significance. Manu says,

न ह्यस्मिन्युज्यते कर्म किञ् चिदा मौञ्जिबन्धनात् । । २.१७१ । । (Manu. Smrt. 2.171)

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.

Time of Performance

Age for Upanayanam

Upanayanam is typically performed around the age of 7 years, the time when a child is ready to start his education. At that time, the father of the child conducts this ceremony and sends him to the Gurukula, to study under the guidance of a Guru.

Three different ages are prescribed for Dvijas, viz. Brāhmaṇas, Kṣatriyas and Vaiśyas, in Gṛhyasūtras and Dharmaśāstras. Double the age is permitted for those, who, for some reason or the other could not perform at the right age –

गर्भाष्टमेषु ब्राह्मणमुपनयीत। गर्भैकादशेषु राजन्यं गर्भद्वादशेषु वैश्यम्। आपस्तम्बगृह्यसूत्रम् १॰. २, ३॥ garbhāṣṭameṣu brāhmaṇamupanayīta। garbhaikādaśeṣu rājanyaṃ garbhadvādaśeṣu vaiśyam। Āpastambagṛhyasūtram 10. 2, 3॥

Upanayanam for a Brāhmaṇa should be performed in sixth or seventh or eighth years from conception. Similarly it is ninth or tenth or eleventh years from conception for a Kṣatriya; and tenth or eleventh or twelfth years from conception for a Vaiśya. Gautama adds the following:

आषोडशात् ब्राह्मणस्य अपतिता सावित्री। द्वाविंशते राजन्यस्य द्व्यधिकाया वैश्यस्य। गौतमधर्मसूत्रम् १.१३, १४॥ āṣoḍaśāt brāhmaṇasya apatitā sāvitrī। dvāviṃśate rājanyasya dvyadhikāyā vaiśyasya। Gautamadharmasūtram 1.13, 14॥

The upper limit for performing Upanayana for a Brāhmaṇa is sixteen years. For Kṣatriya it is twenty years and for a Vaiśya it is twenty two years. Khadiragrhya sutras supports the above

अष्टमे वर्षे ब्राह्मणमुपनयेत् १ तस्या षोडशादनतीतः कालः २ एकादशे क्षत्रियम् ३ तस्या द्वाविंशात् ४ द्वादशे वैश्यम् ५ तस्या चतुर्विंशात् ६

Manusmṛti prescribes the age for Upanayanam depending on the purpose.

Seasons for Upanayanam

Different seasons are prescribed for different Varṇas (castes) for Upanayanam –

वसन्तो ग्रीष्मः शरदिति ऋतवो वर्णानुपूर्व्येण। आपस्तम्बगृह्यसूत्रम्, १॰.४॥ vasanto grīṣmaḥ śaraditi ṛtavo varṇānupūrvyeṇa। Āpastambagṛhyasūtram, 10.4॥

It is Vasanta (Spring) for a Brāhmaṇa, Grīṣma (Summer) for a Kṣatriya and Śarat (Autumn) for a Vaiśya for performing 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.

Major Rites in Upanayana Samskara

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 hiterto unregulated life to a life of organized decorum and restraint.

General rites and Attire

Breakfast: On the particular tithi, the rituals open with a breakfast (preceding even the bath), during which the boy shares food with his mother in the same dish. A breakfast 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.

Bath and Dress: Breakfast is followed by a shave and ceremonial bath. The boy is offered a Kaupina to wear after the bath. This was to remind him that the Upanayana commenced a new epoch in his life from which dignity, decorum and self-restraint could never be separated.

Specific rites

1. Upayaana - the ceremonial appeal of the student (to accept him) to the preceptor and the acceptance thereon.

Yajñopavītam

Yajñopavītam is the holy cord to be worn by a Dvija from the day of Upanayanam. It has got a lot of significance in the rites. Raising the boy's right arm, putting the head into he suspends the cord over his right shoulder in such a way that it hangs down on his right side. Thus he becomes Yajñopavītin (one who has got the Yajñopavīta). The Yajñopavītam would have three positions.

1. Upavītam: The cord will be sitting on the left shoulder and hanging under the right hand. For all rites related to deities (Vedic) one should maintain Upavītam.
2. Prācīnāvītam: This is opposite to Upavītam, i.e. the cord would sit on the right shoulder and hangs under the left hand. This position is to be used while performing any rite related to forefathers (Pitṛkarma).
3. Nivītam / Saṃvītam: The cord simply hangs from the neck and this position is for any human activity such as sleeping, nature's calls, sexual intercourse etc.

Making of the Yajñopavītam: The Yajñopavīta should have three threads of nine strands (tantus) well twisted for each thread. A Brahmacārī has to wear a single Yajñopavītam whereas a householder should wear two or three.

Sandhyavandana

This is the basic regular rite to be performed by all Dvijas. Those who ignore are not eligible to perform any (Vedic) rite. It is called Nityakarma (a regular rite). One has to perform this rite three times a day. Sandhyā means twilight. The rite performed during twilight is also called Sandhyā or Sandhyāvandanam (salute of Sandhyā). All the Dvijas (i.e. who have undergone Upanayanam) have to perform Sandhyā. For Śūdras and ladies the sight of rising and setting Sun itself is considered as Sandhyāvandanam.

After Upanayana, Brahmacharis have to perform Sandhyavandana (सन्ध्यावन्दनम्) and samidhadhana.

Women and Upanayana

Saṃskāraprakāśa (pp. 402, 403) quotes Yama

पुरा कल्पे कुमारीणां मौञ्जीबन्धनमिष्यते। अध्यापनं च वेदानां सावित्रीवचनं तथा॥ purā kalpe kumārīṇāṃ mauñjībandhanamiṣyate। adhyāpanaṃ ca vedānāṃ sāvitrīvacanaṃ tathā॥

During former ages, tying of girdle of muñja (i.e. Upanayana) was desired in the case of maidens, they were taught Vedas and made to recite Sāvitrī, i.e. Gāyatrīmantra.

Commentators are of the opinion that this practice belongs to earlier Yuga.

उपनयनप्रयोजनम् ॥ Purpose of Upanayana

Apastamba Dharmasutra clearly states the purpose of Upanayana samskara as follows

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)

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).(Page 23 of Reference ) 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.(Page 23 of Reference )

सर्वेभ्यो वै वेदेभ्यस्सावित्र्यनूच्यत इति हि ब्राह्मणम् । (Apas. Dhar. Sutr. 1.1.10)

Manu says in his Manusmrti thus

त्रिभ्य एव तु वेदेभ्यः पादं पादं अदूदुहत् । तदित्यृचोऽस्याः सावित्र्याः परमेष्ठी प्रजापतिः ॥ (Manu. Smrt. 2.77)

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.

यग्नोपविथम् || The Significance of the Sacred Thread, Yagnopavitham

in the Sravana month the many Indians perform the thread changing ceremony. tpractice of wearing a sacred thread. On your Upanayanam, this thread is given to you as a sign of committing you to schooling, education. It is a way by which parents tell you that you are now entering a phase where you have to stay fully committed to learning, avoiding all distractions. The thread you wear acts as a constant reminder and helps you to make sure that you stay committed to the cause you have taken up and also to avoid all distractions, which may come in your wake. Also, during the upananayanam you would have received the first lesson, i.e., the Gayatri Mantra from your first guru, who is your father. This is the Brahma Upadesham, counsel on the cosmos, from the father. This Gayatri Mantra is to be recited at least twice a day, at dawn and dusk, the time windows in a day considered to be most conducive to learning. This mantra is powerful and the vibrations it causes in the body and in the surroundings rejuvenate the body and mind with positive energy keeping them in good health and thus protected.

This thread is like a school uniform and gives you a sense of identity. When you wear a school uniform, your mind automatically gets conditioned and constrained  from indulging in acts that do not behoove school going children such as perhaps going to a bar,  discotheque or movies with the uniform on, this thread also conditions the mind and keeps one focused in their mission. It is not only school uniform, any uniform be it that of a soldier, a policeman or a nurse, conditions one to conduct oneself in a manner specific to the category / institution they represent, when in that uniform. This thread is like that. In that vain of thought, this helps us to be centered to our commitment at hand. Similarly, when one gets married, there is an additional thread that gets added to the previous set. This is to condition one to stay on the path of societal norms of a married man who has to look after his family as well as support the community.

उपनयनम् || Upanayanam

The terms Yagnopavitham or Upakarman are also used for this ceremony. Yagna, besides worship, also denotes commitment to a focused act. So committed, that one sacrifices everything else to ensure this act is accomplished. Pavitham means to cleanse. Yagnopavitham means to cleanse, purify one’s mind as well as intention behind the Yagna, act of commitment – studying in the case of a student. Upakarman denotes preparation or that activity that aides the start, execution of any mission, it comes from Upa, beside and karman meaning activity.

 Is this protection only for Brahmin boys?

No, in older times every child, irrespective of varna/jati (loosely translated as caste in present times) 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.

Upanayana for Girls

Upanayana ritual was obligatory for girls, and this must have ensured the imparting of a certain amount of Vedic and literary education to the girls of all varnas. Girls were initiated into Vedic studies by performing Upanayana similar to boys, but with certain regulations. They were to wear the yajnopaveeta but not the Ajina (deer skin and bark garments) and the matted locks. They were to undergo vedic study imparted by the father or brother and take bhiksha within the household (among relatives). Scholarly ladies were called Brahmavadinis. 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.

Why do we need two sets of thread!

The other set is to remind him that in life one is always a student and has to seek knowledge that can help one journey through the various phases of life with ease and relish. The thread is changed every year to renew our commitment . Further from the hygiene point of view as the thread is made from cotton yarn, it needs to be changed atleast once a year.