UPAKARMA & UPANAYANA - Significance and relevance in the present age
Introduction
Upakarma - origin
- Certain general principles pervade all religious ceremonies and Hinduism is no exception to this rule. In any religion, if the principles behind the ceremonies and rituals are not properly grasped, then they become unintelligible and the ceremonies degenerate into blind rituals.
- In Hinduism, all rites and ceremonies are intended to aid the embodied soul, i.e. the Jeevatma, in making its journey towards its final goal easier. The soul is said to be encased in different sheaths, (Kosas) and the ceremonies help in bringing the sheaths in which it is encased or constrained to obedience.
- The rites and ceremonies also help in purifying self and in making one internally strong to resist evil and to shape external conditions to one’s benefit, protection and support.
- If these principles and facts are properly understood, then, instead of a labyrinth of ceremonies, sounds, objects and gestures, which are likely to be interpreted or even dismissed as mere ‘mumbo-jumbo’, one can see an orderly system intended to help the individual to develop his potential more rapidly and overcome the obstacles in his way.
- It will in addition to enable hindu to get the best in this life also facilitate his journey towards the ultimate goal or purpose of life, namely, Moksha, or liberation.
Upakarma - origin
- As learning and teaching became the foremost occupation for Brahmins in the early days, the Upakarma was the solemn opening of the brahminical school term or semester and Utsarga it’s closing or valedictory function, the duration of the term being 4 & half months.
- The term ‘Upakarma’ literally means things to be done before, or as preliminary or preparatory to a main event. Nowadays only Upakarma is observed and that too in a vestigial form and ‘Utsarga’ has been totally discontinued, for obvious reasons.
- There is an example of such a prayer by an Acharya in Taitreya Upanishad:- “All along may celebate students, thirsty to know, come to me. May they come in large numbers. May the students anxious to gain from the knowledge of Brahman control their senses. May the students anxious to live the knowledge of Brahman be peaceful… As waters flow downwards and as months merge into years, so also, O Creator, may students of Brahmavidhya come to me from everywhere…” (T.U. I.4).
- Upakarma is commencement of studies for the new Brahmacharins and in the life of a Brahmana, ‘Upanayana’ is an important samskara.
- There is yet another meaning for the word Upa-nayanam, namely, additional eye or auxiliary sight. The knowledge he gains by study of the scriptures gives him the ability to see things in better perspective.
- Upanayanam is the Samaskara or the ceremonial rite in which the young Brahmin boy is invested with the sacred thread and initiated into the into the process of learning by the preceptor or Acharya of the Gayathri - the Holiest of all mantras in the legacy of the Rishis.
- After the Upanayanam is performed, the boy gets eligible to study the Vedas and as this Samaskara signifies a spiritual rebirth, the boy becomes a Dvija or a "Twice Born" after the Upanayanam is performed.
- Etymologically speaking, the word means, taking (NAYANAM) near (UPA). In the ancient days when the scripturally ordained modes of conduct were strictly followed, the father took his son near the Gayathri Mantra, and there after near a Guru and left him under his care and tutelage soon after the Upanayanam was performed. The Guru took him near the Vedas (i.e.taught him to chant them in the traditional way) which in turn ultimately took him near God. Thus, the ceremony opens for the young Brahmachari, a succession of gates, leading to the ultimate goal of human existence - the realisation of God. In the scheme of the four ashramas prescribed for the individual, the Upanayanam Ceremony signifies the boy's entry into the ashrama namely Brahmacharya.
- In this connection, Manu says: “The father and mother give birth to him from mutual desire so that he is born. Let this be known as his physical birth. But the birth which is given according to the ordinance, through the Savithri by the preceptor who has mastered the Vedas, that is the true birth, the undying and immortal. Of the progenitor and the giver of knowledge, the later is more venerable for the birth of knowledge for a Brahmana is more eternal, both here and after death.” ( Manu Smrti – II –146-48).
- The student life begins with the Upanayana ceremony and the boy is committed to the care of a teacher with whom he lives as long as his pupilage continues.
- Great stress was laid on chastity, cleanliness and purity during this period as vigor and strength of manhood, freedom from disease, health and long life depended more on this one virture of complete continence than any other thing.
- The word ‘Upanayana’ means ‘bringing near’ – to whom? – To the Acharya or Guru who initiates the boy by giving him the sacred manthra called Gayathri.
- The boy is dressed ceremoniously and invested with ‘Yajnopavitham’ or the sacred thread. After reciting certain mantras and some questions and answers between the two, the Acharya sprinkles water on him and placing his hand on the pupil’s heart says, “Under my will I take thy heart. My mind shall thy mind follow. In my words shall thou rejoice with all thy heart? May Brahaspathi join thee to me.”
- Life as a curious, teenager provides ample opportunities for one to develop vices and self-abuse being the most fertile breeder of disease and pre-mature decay. The old legislators and teachers, therefore, made vow of celebacy a part of student life.
- Hence the very word ‘Brahmacharin’ has become synonymous with one who is under a vow of celibacy.
- Upakarma is now a Varshika, i.e. an annual function and conducted during the rainy season on the full moon day of Sravana month.
- It was in the plains of North India that the Vedic culture developed in those days. With the onset of monsoon over greater part of the country, the weather becomes pleasant and cool during this season, and the rains severely restrict movement. Persons of other ‘Varnas’ or vocations during this time will be busy with their respective occupations like agriculture, cattle grazing etc. All these are conducive for the Brahmin to engage himself in serious study. Also, during this time, the preceptors would be in their Asrams observing their spiritual retreat (Chaturmasya).
The process
The
Investiture
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Ideally, this Samaskara is to be performed
when the boy is just past seven. In any case, the investiture with the sacred
thread should not be delayed beyond the sixteenth year. Before the onset of
adolescence, and before the dormant primordial biological urges in an
individual surface, he must be initiated into the Gayathri.
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The
Gayathri Mantra
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Literally, Gayathri means which protects
him who chants it. She is the mother of all the mantras, and when chanted
with devotion and single pointed concentration and purity, takes the chanter
to the ultimate bliss - the knowledge of the Supreme Truth, called the
Brahman. The Gayathri is a mantra praying for divine guidance to inspire and
illumine the intellect so that the Jiva may know his real self - the Atman.
Universal in its approach, it does not seek any personal benefit for the
chanter. The venerable Bhisma, while extolling the greatness of the Gayathri
from his bed of arrows declares - Where the Gayathri is chanted, ultimately
deaths, involving the performance of obsequies for children by their elders
will not occur. Thus it is a prayer for universal welfare which the brahmin
must perform as a sacred trust enjoined on him.
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Method
to perform the Gayathri Mantra
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The Gayathri, must be chanted in the
prescribed manner, at least twice a day, as a part of the religious duty called the
Sandhyavandanam, ordained for all brahmins. The Sandhyavandanam is an
excellent daily exercise in quitening the mind and rendering it fit for
meditation on the highest truth epitomized by the Gayathri. Because of its
great importance as a spiritual practice, the sastras have proclaimed its
primacy of place in unequivocal terms, to the extent that no exceptions are
provided. It has to be definitely performed thrice daily, throughout one's
life. All the good things a brahmin may do are of no avail, if he fails to
perform his Sandhyavandanam and Gayathri Japa regularly. The scriptures are
unanimous on this point. The immense benefit accruing from regular and
assiduous practice of the Sandhyavandanam and chanting of the Gayathri, is
something that each individual can corroborate by his own experience.
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The
Sacred Thread
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The sacred thread with which the Vatu is
invested on the holy occasion of Upanayanam, may be compared to an electric
circuit. Even as any leakage point in an electric circuit will result in a
drain of precious electrical energy, any object, like key or coin, tied to
the sacred thread, serve as leakage points through which the carefully
garnered spiritual power of the Gayathri is frittered away. The sacred thread
must therefore be kept free from association with any other object.
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Bhikshakaranam
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In the days of the past, the brahmachari
went out into the streets to beg for alms from various houses -
Bhikshakaranam. This is being done symbolically today. While it may be very
difficult to practice Bhikshakaranam daily in today's conditions, we would do
well at least keep in mind the spirit underlying the Bhikshakaranam and try
to imbibe the virtues it inculcates. The practice of Bhikshakaranam will
induce humility and quell the ego - it will root out all difference of high
and low, wealthy and poor, as every brahmachari, regardless of his family's
standing, has to practice it. Above all, it will enable the young Vatu to
overcome the craving of the tongue, and induce the restraint of the senses so
very necessary for properly imbibing the Vedic Knowledge.
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The rites
The
rites prescribed to be performed during the Upakarma are the following: -
1.
Samitha Dhanam(For the new initiates only)
2. Kamokarsheet Japam
3. Brahma Yagnam
4.
Mahasankalpam
5. Yagnopavedharanam
6. Khandarishi Tharpanam
7. Sravana Homam
8. Gayathri Japam
(On the following day)
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Samithadanam
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·
The initiate performs this part of the rite to invoke
the blessing of Agni and also to get a feeling of security. He prays to Agni to bestow him with vigor,
brilliance, clear intellect, memory etc. As he offers the twigs of Aswatha
tree (Samith) to the fire, he says,
·
“Oh Fire! Just as
you glow with effulgence by consuming these twigs, so also let my brilliance,
lustre, knowledge etc glow by thy grace. Bless me with life, wealth, progeny,
vigor, energy and power. Let me become the best among the benefactors, best
among the twice-born, best among the householders, best among the students
and so on. Let me have everything in
life in abundance”.
·
Finally he takes a little of the ashes from the Homa Kunda and mixing it with a little
water to form a paste applies it on the different parts of the body with the
conviction that it will act as an armor or talisman against all possible
evils.
·
Here it should be appreciated that this was meant to
act as a psychological factor in boosting the morale and self confidence of
the youngster who is required to stay away from home in a new environment [old
time Gurukula] amongst strangers.
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Kamokarsheet
Japam
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·
This rite was not part of the prescribed rituals of
Upakarma during the Vedic period, but appears to have been introduced later,
necessitated possibly due to decline in morals and discipline in the
Gurukulas, to remind the students that they should be alert against
temptation to ward off evils.
·
The repetition of the mantra is to remind the student
that it is lust and anger that are the root cause of all sins and the need to
be ever vigilant against becoming prey to temptation and losing one’s
composure.
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Brahma
Yagnam
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·
Learning and teaching the scriptures is Brahma Yagna.
(“Adhyapanam Brahma Yagnam uchyate”).
·
Unfortunately, it has become a rite done only in a
vestigial form now. But in early days the Brahmins were engaged both in
learning and teaching the scriptures. Hence the reciting the first line of
each of the four Vedas as token of having started the study is also to remind
him of the obligation to teach the same to others in the society.
·
This is followed by a solemn resolve to do only those
actions that are noble and great.
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Mahasankalpam
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·
In this, the participants after affirming the place,
time and their identity makes solemn resolve to complete study of certain
chosen texts during the particular semester. It also constitutes specifying
the syllabus they wish or intend to cover during this semester.
·
A purification process precedes this ‘Great
Resolution’, as the very name of this part of the rite signifies. This
entails asking for forgiveness for possible sins committed in the (immediate)
past, i.e. the previous year, followed by a bath, which is symbolic of the
cleanliness he obtains, both internally and externally.
·
Surprisingly, this part of the rite has got so
corrupted over the ages that now the participants are made only to ask
forgiveness or pardon for possible sins he might have done, knowingly or
unknowingly. He is made to narrate a list of these sins and the syllabus to
be covered is conveniently forgotten or left out!
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Yagnopaveetha Dharanam
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·
This is the part of the ceremony where the participants
put on new ‘Sacred Thread’. The ‘Sacred Thread’ bestowed on them the
necessary authority and also served as an external sign of having the
required authority as well as competence to carry out the duties assigned to
and expected of the Brahmins as prescribed in the scriptures, namely, the
Srutis and the Smrtis.
·
It was something similar to the uniform worn by the
police officer or the gown worn by the lawyers in the present day, signifying
both competence and authority.
·
It also added to the personality of the Brahmin in the
society. The wording of the Mantra is very clear and specific in denoting
this: -
·
Srautha Smartha
vihita nithya karma anushtana yogyatha siddhyartham – To have the competence
and authority to perform the duties prescribed in the scriptures, namely, the
Vedas and Smritis.
·
Brahmatejo
abhivrthartham - To
enable the satisfaction (one gets as a result of the Study of the Vedas and
observance of the regimen prescribed in the scriptures) to develop in me..
·
yagnopaveedha
dharanam karishe
- I put on this (symbolic) upper garment.
·
The old thread worn till then is discarded
saying,"I discard hereby this worn-out, the decayed and despicable
thing, (i.e. the old thread worn till then) but not the “effulgence in me nor
the long life I aspire for”.
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Kandarishi Tharpanam
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·
Before commencing any auspicious or meritorious
undertaking, in ancient days, it was customary to invoke the blessings of the
Gods or the divine and the ancestors.
·
So, the acharya and the students together perform a tharpana to invoke the blessings of
those rishis who are the authors of the various khandas of the Vedas and also
the ancestors. Hence the name ‘Khandarishi Tarpanam’ for this part of the
ritual.
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Sravana Homa
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·
In Hinduism, all functions commence with ritual prayer
and invocations. The Sravana Homa is the principal rite wherein the teacher
and the disciples together perform the ritual worship of Homa wherein they
offer oblations to the Gods to invoke their blessings so that the intended
program of study goes through without any impediments.
·
The teacher then initiates the study of Vedas saying, “Upakrta vai Veda”, meaning, ‘the study
of Vedas has begun’. Here again the first lines of the four Vedas and the
Vedangas are recited as token of having started the study.
·
After the performance of Homa, the students offer to
the teacher their contribution (Dakshina)
commensurate with their resources or capacity. The prasadam is distributed
and the students disburse with his permission and his blessings.
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Gayathri
Japam
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·
Gayathri is a Manthra (Spiritual and/or Mystical chant)
for invoking the blessings of the God or Supreme Reality to grant
intellectual competence or brilliance.
·
The Brahmin is required to recite this twice a day with
his prayers. The Sandhya which, as the very name implies, is to be done
during the twilight hours of each day – dawn & dusk.
·
The Grahya Sutras prescribe recitation of Gayathri 108
times during each Sandhya Vandhana.
·
The Japa of Gayathri 1008 times on the day following Upakarma serves two purposes.
Firstly,
as a long or protracted prayer to the Divine to illumine the intellect and
secondly, as an exercise in concentration and contemplation very essential
for one taking up study of serious subjects like religion and philosophy.
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Relevance of upakarma in the present
age
· The
Brahmin, by and large, have abandoned primary or the prescribed occupations,
namely, studying and teaching the scriptures, and have, for various reasons,
taken to different occupations and diverse ways of life. Hence, the brahmin
community is undergoing a ‘Diaspora’ (i.e. a great dispersion) necessitated by
several factors.
· The
Asrama and Varna Dharma have become totally unacceptable to the present social
as well as political setup. Consequently, the rites and ceremonies relating to
the above concept of Dharma are also becoming redundant.
· From
a pragmatic approach or a purely commercial point of view, these rites may be
irrelevant and hence they certainly could be dispensed with. But, the question
arises,
o
“Is
everything in life to be reduced to purely temporal level and valued only from
a commercial point of view or on monetary basis only?
o
Is
it prudent for a community to dispense with its traditions, culture and its
very ethos overnight?
o
Though
these rites appear quaint today and do not produce any tangible gains, can it
be said with certainty they will be so in the future too? That posterity will not need them!
· One
should not forget the fact that, the world, though undergoing rapid changes and
is evolving new paradigms of behavior and concepts of values, these phenomena
are cyclic in nature.
· Doctrines,
theories and practices denounced as absurd, baseless and even potentially
harmful to the community or humanity at one time, not only got credence but
also acceptance subsequently in light of new discoveries, changed conditions
and concepts.
· This
may give rise in the days to come, again to a new class of ‘custodians of
knowledge’ and its dissemination to the rest of the community, which is the
very essence as well as the root of the Brahminic culture and ethos. This being
so, by giving up totally our traditions and practices, will not we the Brahmins
end up in a cultural vacuum without any roots?
· We
see in every other religion, community and ethnic group a conscious and
consistent effort to assert their identity, revive what little they have as
their culture and even what has gone into disuse. They also take every effort
to preserve and resuscitate their own culture and traditions and take pride in
them.
· This
being so, are Brahmins going to obliterate their very identity especially when
the members of this community are being marginalized and even ostracized for
misdeeds committed in the past by their ancestors, as people are trying to
obliterate the very identity of the community?
