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SAMSKARA OF UPANAYANA

The Samskara of Upanayana or Upayana, is a very ancient one

Adityadarsana, Upayana, Maunjibandana , Batukarana and Vratabandha are its synonyms. The ancient Apasthamba Sutra describes Upanayana as a samskara, a purificatory rite, where a student is imparted the Sruti, the sacred Gayatri Mantra. Through performance of this rite a student is brought to the teacher for learning the Vedas.

Taitiriya Samhita contains a passage, which makes a reference to the three debts of a brahmana. His debts are to the Sages, Gods and men. His debt to the sages ends when he becomes a brahmachari. His debt to Gods ends when he performs sacrifices. His debt to mankind ends when he begets a son.

During the very ancient times it is probable that the Father himself taught his son. From the times of the Taitiriya Samhita and the Brahmanas, the student always went to the house of a Guru and stayed in his house. A brahmanchari had to beg for his food, look after sacrificial fires of his guru and take care of his cattle. Various Sutras and Smritis mention about the auspicious season when Upanayana is to be performed, the proper age for Upanayana, the type of animal skin, garments, the girdle and the staff for the brahmacharis of different varnas, yagnopavita, principal rites such as taking the hand of the student by the teacher, touching his chest marking his acceptance of him as his student, paridhana, medhaganana and study of Vedas and daily recitation of them.

Proper Age for Upanayana

According to Asvalayana Grihya Sutra a brahmana boy should have his upanayana at the age of 8, a kshatriya at the age of 11, and a vaisya at the age of 12. The years are calculated from conception. According to Manu to achieve spiritual eminence a brahmana boy should have his upanayana at the age of 5, kshatriya boy desiring military prowess at the age of 6, and a vaisya desiring to accumulate wealth at the age of 8. Vaikhanasa Smarta Sutra however prescribes 5th, 8th or 9th year from conception for a brahmana boy desiring spiritual eminence, long life and health .The Apasthamba Dharma Sutra prescribes 7th, 8th, 9th, 10th, 11th, and 12th year for one desiring spiritual eminence, long life, brilliancy, abundant food and physical vigour.

The auspicious season for Upanayana of a brahmana was Vasanta. It was Summer or h
Hemanta for a Kshatriya and
Sarad for a Vaisya, The Bharadwaja Grihya Sutra that prescribes all these also adds that it should be Varsha ritu (rainy season) for carpenters and Sisira ritu for all.

Later day scriptures have detailed information about months, thithis, days and times for performance of Upanayana. There are very elaborate astrological details. These can be referred to in Nirnaya Sindhu and Dharma Sindhu.


A brahmachari had to wear two garments, one upper and the other lower. Apasthamba Dharma Sutra prescribes garment made of hemp for brahmana, of flax for kshatriya and deerskin for Vaisya. Some prescribe lower garment should be of cotton, colored reddish-yellow for brahmana, madder-red for kshatriya and turmeric for vaisyas. There are many such stipulations from various authorities. The above is given only as an example.

STAFF

A brahmachari had to carry a staff. According to Asvalayana Griha Sutra it should be of palsa wood for a brahmana, udumbara wood for a kshatriya and bilva for a vaisya but other authorities mention other trees as well. The length of the staff varied according to the varna of the boy and here as well there are different opinions. Gautama Dharma Sutra says that the staff should be one not eaten by worms, should have its bark attached, and should have a curved tip. Manu adds that it should be strait, pleasing to look at and should not be burnt. The Samkhayana Grihya Sutra says that the brahmachari should not allow anyone to pass between himself and his staff. Should his staff or girdle or yagnopavita get damaged, the brahmachari should undergo a penance and discard the damaged ones in water while chanting the prescribed mantras and acquire fresh ones.

MEKHALA OR GIRDLE

Gautama, Asvalayana, Baudhayana, Manu, Kathaka and Bhargava prescribe a girdle made of munja grass to be tied around the waist of a brahmana, of murva grass (used in ancient days to make bow strings) for a kshatriya and one made of hemp cords for a vaisya. Other authorities differ.



There are many elaborate descriptions about the Upanayana ceremony by several authorities and there are differences among them. As regards the wearing of Yagnopavita, Asvalayana, Apasthamba, and many other sutrakaras do not mention it at all. Hiranyakesi Grihya Sutra, and Manava Grihya Sutra however say that the brahmachari already wears the yagnopavita before the homa commences. Baudayana Grihya Sutra says that the boy is given the yagnopavita and is asked to wear it while chanting the mantra "yagnopaveetam paramam pavitram..tejasah." Vaikhanasa Smarta Sutra says that the upper garment, yagnopaveeta, and black antelope skin are worn while chanting the appropriate mantras.

This is followed by tasting of curds thrice while chanting the mantra "dhadikravno akarisham..etc". The teacher then asks the boy his name and the boy gives his abhivadaniya name, which is either derived from a nakshatra of birth or derived, from a deity or from gotra. As time passed more mantras and details got added to the samskara of Upanayana.

YAGNOPAVITA

The ancient texts refer to wearing of yagnopavita in three forms. One is Upavita where the yagnopavita is worn over the left shoulder and under the right arm. This is for the Gods. The second, Prachinavita is where the yagnopavita is worn above the right shoulder and under the left arm. This is used for pitrs. When the yagonopavita is worn around the neck and over the chest and is held with both thumbs in the region of the heart and above the naval, it is Nivita. Nivita form is to be used during rishi tarpana, sexual intercourse, samskaras of ones children except when homa was performed, answering the calls of nature, carrying a corpse, etc.

During ancient times Upavita, Prachinavita and Nivita were methods of wearing ones upper garment. The Smriti Chandrika quotes a passage attributed to Rishi Risyasringa
"one may carry out all purposes for which yagnopavita is required by means of a garment and in its absence by a string of three threads"!

The yagnopavita is to have three threads of nine strands, according to Boudhayana Dharma Sutra. Devala, quoted by Smriti Chandrika identifies nine devatas of the nine dantus (strings). They are Omkara, Agni, Naga, Soma, Pitrs, Prajapati, Vayu, Surya, and All Gods. According to Medhatithi, in ishtis, animal sacrifices and soma sacrifices the yagnopavita was to be one thread consisting of three dantus. It should be one of three threads consisting of nine dantus in the case of Ahina, Ekaha and Sattra sacrifices as these sacrifices require three sacrificial fires. The yagnopavita should reach as far as the naval, should njot go below the naval and and should not be above the chest..

UPANAYANA OF GIRLS

Harita Dharma Sutra as quoted in Smriti Chandrika and other digests says that there are two types of women. Those that are brahmavadinis(students of sacred scriptures) and those who are sadyovadus (those who strait away enter matrimony). The brahmavadinis had to go through the upanayana, keep fire, study Vedas and beg for their food in their own houses (under their parental roof). In the case of sadyovadus their upanayana must be performed prior to the marriage ceremony.

According to Harita, brahmavadini women had their upanayana performed on the 8th year after conception. They then commenced their study of Vedas and finished their studies at the age of puberty. Yama mentions tying of munja grass (upanayana) for women who were taught the Vedas and who had to recite the Savitri (the sacred Gayatri mantra). By the time we come down to Manu the practice of performing upanayana of girls seems to have gone completely out of existence.

BRAHMOPADESA OR GAYATRI UPADESA

The sacred Rig Vedic Gayatri verse occurs in other Vedas also. It is addressed to savitr(Sun). It can also be interpreted as a prayer to the Para Brahman, the source of entire existence. Roughly translated the verse reads something like "we contemplate that esteemed refulgence of the Divine Savitr (sun) who may inspire our intellect (or action)"
Some grihya sutras prescribe this same verse for all students, whether brahmanas, kshatriyas, or vaisyas. Others prescribe that while for brahmanas the savitri is the gayatri for kshatriyas and vaisyas a savitri (verse addressed to savitr) in the Trstubh (having 11 syllables in each quarter) or Jagati (having 12 syllables in each quarter) should be the proper one. Opinions vary.

There are several opinions as to how the first instruction of gayatri is to be given. Sudarsana in his commentary on Apasthamba Grihya Sutra, for example gives two versions. The differences are due to the place given to the vyaahutis (bhuh, bhuvah, suvah)

They are:

Om Bhuh: thatsaviturvarenyam|
Om Bhuvah: bhargodevasya dheemahih|
Om bhuvah: dheeyoyona prachothayath|
Om Suvah: thathsaviturvarenyam bhargo
Devasya dheemahih dheeyoyona prachothayath|

The above is one method. It may be noted that the third vyahuti is pronounced both as swah and suvah. The second method is:

Om thathsavitur varenyam Bhuh|
Om bhargo devasya dheemahi Bhuvah|
Om dheeyo yo na prachothayath Suvah|
Om thatsavitur varenyam
Bhargo devasya dheemahi Bhuh|
Om dheeyo yo na prachothayath Bhuvah|
Om thathsavitur varenyam bhargo
Devasya dheemahi dheeyo yo na
Prachothayath Suvah|

From the day of Upanayana a brahmachari had several rules to observe. They were mainly Agni parichaya (worship of fire), Bhiksha (begging for food), Sandhyopasana, Study of Vedas, their methods and duration, Avoidance of certain foods and drinks, Avoidance of dancing, singing, merry making, Guru sushrusha (including honouring him, his family and other elders) and Observance of special vratas of a brahmachari.

What is of great importance to the present generation which is exposed to an educational system that is totally different from those that existed in ancient times is to examine the benefit of performance of Sandhya and performance of Samidhadana which are the most important parts of the daily duties of a brahmachari. From the day of his Upanayana the life of a brahmachari undergoes a radical change. What is of great importance to the present generation is the performance of Sandhyavandana which incorporates Pranayama and chanting of several powerful mantras. These are designed to bring about a balance between the body and mind of the brahmachari.What is more they contribute to the expansion of the mind of the brahmachari whose intellect and faculties acquire additional capabilities. When Samidhadana or offering of fuel sticks into the homa fire is made, the combination of the fuel sticks, cowdung and clarified butter of cow burning together have a highly benefitial effect in the entire house where the homa is performed and also the surroundings. The smoke from the homa fire benefits all living creatures including plants and insects.

The samith must be of Palasa, Aswatta, Nyogrodha, Plaksha, Vaikankata, Udumbara, Bilva, Chandana, Sarala, Sala, Devadaru or Khadira wood. The rishis had also identified the samith from the trees from which they should not be procured. They are Kovidhara, Bibhitaka, Kapitha, Karamba, Rajavriksha, Sakadruma, Nipa, Nimba, Karanja, Lilaka, Sushmataka, or Salmali.. Apararka quotes Vayu Purana while suggesting preferences. He says that one should prefer samith from Palasa tree. In its absence one can use samith of Khadira. In the absence of both one can use samith from Sami, Rohitaka and Aswatha trees. In the absence of all these, samith from the Arka and Vetasa trees can be used. Some of the trees have been prohibited because the samith from these trees produce toxic fumes when burnt and hence injurious.

The amazing thing about the whole procedure is the fact that everything that the ancients ordained had been done keeping in mind the welfare of all beings that share the earth with human beings.


Source : http://www.hindunet.com/


Santhanagopal
Student of Indias Ageless Heritage &
Philosophy. email;santhanam68@yahoo.com

Mumbai 400 007
India.
Phone 3634462

 

 

 

 
 

CAULA OR CUDAKARMA OR CUDAKARANA

Great importance was attached to the Samskara of Caula or the Samskara of the first cutting of hair on the head of a child. This Samskara was performed in the case of both the boys and girls. In the case of girls however the rite was performed without recitation of mantras.

"Chuda" means the lock of hair that is kept on the head while the rest of hair has been shaved away. Caula was performed on the 1st or 2nd or 3rd year after birth. The authorities vary in their opinion. Some performed after Upanayana. It is not clear whether this Samskara was performed during the vedic times. Taittiriya Samhita and Manu Smriti both refer to a Rig vedic passage that says "where arrows fall together like boys having many tufts of hair".

There are intricate and elaborate rules that govern the selection of time and date of performance of Caula. Asvalayana, Gobhila, Varaha and Parasara Grihya sutras contain elaborate and exhaustive references to performance of Caula.

Following is a description of preparation. Four vessels, containing rice, barley, masa beans and sesame seeds are kept to the north of the Grihya fire. The mother, with the boy on her lap sits to the west of the fire. Two vessels, one containing dung of a bull and another containing sami leaves are also placed on the west side of the fire. To the right of the mother sits the father holding 21 bunches of kusa grass. 21 bunches are required because he cuts off hair four times on the right side and three times on the left side and each time three kusa grass bunches are required. Warm or cold water is used. An ordinary razor is used for cutting off of hair. According to Gobhila and Khadira grihya sutras however the barber, hot water, mirror, razor, and bunches of kusa grass should be on the south of the fire while dung of bull and quantity of cooked rice mixed with sesame seeds should be kept to the north of the grihya fire. Another reference is to the effect that the razor should be made of Udumbara wood. Some other authorities say that the razor should be made of Loha. One commentator explains that the loha is copper.

After the prescribed homa has been performed, the father chants mantras addressed to Savitr and looks at the barber while chanting the mantra. He then chants mantras addressed to Vayu as he looks at the warm water. He then mixed the hot and cold water.
He then adds butter or drops of curds to a portion of water and then as he chants a prescribed mantra thrice, moistens the hair on the head of the child. On the right portion of the head he places a bunch of three-kusa grass, with the pointed end facing the boy. The razor is then applied and the hair together with the kusa grass is cut. Each time the hair is cut it is given, facing east, to the mother together with some Sami leaves. The mother then deposits the cut hair together with the Sami leaves on the dung of bull. The ritual is done while appropriate mantras are chanted in the case of a boy and without any mantras in the case of girls. The cut locks of hair are then buried together with the dung in a cow stable or thrown away in a tank or in the vicinity of water.





People belonging to different gotras wore their hair differently. For instance persons belonging to Vasishta gotra kept their locks on the right side. Those belonging to Atri or Kashyapa or Pravara gotras kept their locks both on right and left sides. Those of Bhrgu gotra shaved off their entire head. Those of Angirasa gotra either kept five locks or kept only one line of hair. Those belonging to Agastya or Viswamitra gotras kept a sikha without any particular number of locks.

According to Manu and Yagnavalkya smritis all samskaras from jatakarma to caula must be performed for girls at appropriate times in order to purify their bodies but without mantras
 

SAMSKARAS- NAMAKARANA

Our ancients, it would seem, attached great importance to naming of a child. There is voluminous material available on the subject. To condense it all is a very difficult proposition. What is being attempted here is to give a gist of divergent views of various authorties. Only the major authorities are being referred to and what are presented are only major points.

When a male child was born, it was given atleast two names, one an ordinary one and another a secret one, known only to parents and used till the boy goes through the Upanayana ceremony. A third name was given later in life which signified the achievement of the individual during later life. Generally three names are mentioned in vedic literature, an ordinary name, a name derived from the father and a gotra name ( or a name derived from a remote ancestor).

Brahadaranyaka Upanishad, Asvalayana Griyha Sutra, Sankhayana Grihya sutra and Kathaka Grihya sutra speak of giving a name to a child on the day of its birth.

Apasthamba Grihya sutra,Bharadvaja Grihya sutra and Paraskara Grihya sutra, it is said, mention that the 10th day after the child is born is the day of Namakarana. Some authorities mention that it should be done on the 11th or 12th day. It is said that Gobhila and Khadira Grihya sutras mention that any day after ten nights, one hundred nights or a year from birth can be the day of Namakarana.

The following points find a mention:
The name should begin with a sonant and contain in the middle a semivowel
The names of male children should contain two or four sullables or an even number.
Some sutras prescribe that the name should end in a visarga preceded by a long vowel.
The name should have two parts, the first being a noun and the second being a verbal formation(generally a past passive participle).
The name should have the upasarga 'su'.(such as Sujata, Sudarsana, etc).
The name may be derived from a sage or deity or ancestor.
There should be a general name and another Abhivadaneeya name, known only to the parents till Upanayana and used by the boy to announce himself in respectful situations.

As for girls special rules find a mention:
The names should contain an uneven number of syllables. Manava Grihya sutra, it is mentioned, says that the name should be of three syllables.
The name should end with 'da'.(such as satyada, Vasuda, etc).
Some authorities say that the name should end with an'I'.
Some others say that it should end with a long vowel.

The general rules are that the name should be easy to pronounce, should not suggest any harsh acts, should be pleasing to the ear and should convey some blessing..

It is interesting to note that the Asvalayana Grihya Sutra does not mention the samskara of namakarana at all.




Some Grihya sutras prescribe that the Sutagni should be removed and homa for namakarana should be performed in the Aupasana fire. Bharadvaja Grihya Sutra, it is said, prescribes chanting of Jaya, Abhyatana and Rashtrabhrt mantras and offering of 8 oblations of clarified butter. Hiranyakesi Grihya Sutra prescribes offering of 12 oblations and giving two names, one ordinary and another a secret name..

Medival works that comment on Dharma sastras and jyotisha mention ways of deriving names from nakshatras. Each of the 27 nakshatras are divided into four padas and to each pada a specific letter is assigned. For instance for the four padas of the star Aswini, the letters are 'cu', 'ce', 'co', and 'la'. The names derived can be for example, Cudamani, Cedika, Colesa and Lakshmana. These names are secret and are wispered into the ear of the brahmachari at the time of his upanayana. The names are used in abhivadana, chanted during performance of pratha, madhyanhika and sayam sandhya vandanam.

As mentioned earlier, there is a lot of material available and all of it cannot be condensed for the simple reason that there is great divergence in the views of the various authorites.
The practices also appear to have undergone modification during the passage of time.

Present generations are not bothered about rules and regulations. They are happy as long as the name sounds fine.

 

 

 

 

 

 

 

 

 
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