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In the life of a Hindu boy of belonging to
Brahmanas, Kshatriyas, and Vysyas, Upanayana marks the beginning
of Brahmacharya ?šrama which is set apart for the study of
Vĕd?s and this stage is said to be the second birth for him.
Mere wearing of a sacred thread initiated on the Upanayana day
does not make him a real Brahmacharin. It is rather the study of
Vĕdas, learning and chanting Vĕdic Mantras including Gayatri and
Sandhyavandana which will qualify him to be a true Brahmacharin
In modern education, there is no place for Hindu Scriptures and
very few study Vedas after Upanayana. The least that is expected
to be done after this ceremony is to recite the Gayatri Mantra
and do Sandhyavandana. In the present day no attempt is made by
the parents or the religious preceptors to educate the
youngsters on the importance of this ceremony and its spiritual
values. The ceremonies are done in a routine manner and the
wards take this sacred religious ritual with least seriousness.
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The best explanation and thoughts on Upanayana are available in
the book on Hindu Dharma published by the Bharatĭya Vidya Bhavan
which contains the English translations of lectures given by the
Maha Swami of Kanchi Kamakŏti peetam. Upanayana means to take or
lead the child to a Guru. Upanayana is initiation into the
Brahmacharyašrama and is the Poorvangam of student
bachelor-hood. For students of Krišna-Yajurvĕda there are four
“Vratas” between Pũrvanga called Upanayana and Uttaranga called
Samavartana These are Prajapatya,Soumya, agnĕya and Vĕdavrata
Other Vĕdas has its own Vratas When we perform Upakarma we must
start learning a new part of Vĕdas. Later at the time of
Utsarjana it must be discontinued and the study of Vĕdanga taken
up. The Vĕdas must be studied during the six months of Šravaņa
to Tišhya (Pushya) The next six months must be devoted to
Vĕdangas.
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To master the Mantras, the student must strictly observe the
rules pertaining to Brahmacharya and to the particular part of
the Vĕdas that is being studied. The importance of the Upanayana
ceremony lies in this: it makes a person fit to receive
instruction in the Vĕdas and spread their divine power through
out the world. Parents must realize this fact and perform their
son’s Upanayana at the right time.
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The Upanayana Samskara must not be postponed on any pretext
whatsoever. Some wrong beliefs which have no sastric validity
are: 1. The Upanayana of a son must not be performed if he has
an elder sister yet to be married. 2. Three Brahmacharis must
not stay together in a family at the same time. These customs
have originated as a matter of convenience or for some
sentimental reasons. There is no valid excuse for failure to
perform the Upanayana at the right time.
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A Brahmaņa child’s Upanayana must be performed when he is eight
years old from conception, that is when he is seven years and
two months old from birth. A Kshatriya’s is to be performed at
the age of twelve. According to Šastras, the lower limit for a
Brahmaņa youngster is eight years and the upper limit sixteen
which means a grace of eight years.”
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Uŧarayaņa is the right period to perform Upanayana Uŧarayana and
Vasanta Ŗutu (chitra and vaiskha ) is particularly auspicious.
The month of Magha (mid-Feb to mid March) is specially favoured.
Unlike marriages, Upanayana should never be performed in
Dakshinayana.
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It is the duty of parents to make sure that, after they are
invested with the sacred thread, their sons chant the Gayatri
every day without fail along with Sandhyavandana If Gayathri
Mantra is learnt in childhood itself it would be retained like a
nail driven into a tender tree. Gayathri imparts a great measure
of mental strength, luster and health. It will increase the
childs power of concentration, sharpen his intelligence, make
him physically strong. Gayathri japa is essential to all rites
performed according to the Šastras. Gayathri contains in itself
the spirit and energy of all the Vĕdic Mantras. Indeed it
imparts power to other Mantras. Gayathri is the hypnotic means
of liberating ourselves from worldly existence as well as
controlling desires by acting as a protective shield and to
realizing the goal of our birth.
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Important steps of Upanayana
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The novice undergoing Upanayana is called Vaŧu. The prescribe
age-limit for the Vaŧu is between 7 and 12 years. it is best to
perform Upanayanam in the spring season around February – April.
गर्भाष्टमॆषु भ्राह्मणमुपनयीत।गर्भैकादशॆषुराजन्यम्।गर्भद्वादशेषुवैश्यं।वसंतॊग्रीष्मश्श्रदित्यृतवॊ
वर्णानुपूर्व्यॆण
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On the day prior to Upanayana, the parents of Vaŧu should
perform the worship of Ganeša Pũja. On the day of the Upanayana
the Vaŧu and his mother are to eat from the same leaf – plat.
(Its avoided in the šrŏtriyas house. instead of mother sister
has to sit here). Its for the last time, that they can eat like
this. It is signifies the end of the childhood days of the Vaŧu
and a life of unbridled conduct. Hereafter he cannot act and
behave as he likes, but should subject himself to
socio-religious norms conduct. ब्राह्म्णान्भॊजयित्वा
आशिषॊवाचयित्वा कुमारंभॊजयित्वा अनुवाकस्य
प्रथमॆनयजुषापस्स्ग्ंसृज्य
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Then, he has get his head to shaven, leaving a Sikha (a tuft of
hair) at the appropriate place, take bath and wear a new set of
dress comprising Koupĭna (loin-cloth), Dhothi and Uttariyam
(Upper cloth). A gridle made of Munja grass also should be worn
round the waist. It is this that is technically called
Mounjibandhana. This indicates the beginning of a life of
Brahmacharya or self-control, of which celibacy is the most
important aspect.मौंजीम् मॆखलांत्रिवृतां
त्रिःप्रदिक्षिणमुत्तराभ्यां परिवीयाजिनमुत्तरमुत्तरया
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Next comes the wearing of the Yajńŏpavĭta or the
sacred thread. The acharya (chief priest) makes the Vaŧu wear it with
appropriate Mantras so that it hangs from the left shoulder to
right loin.
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This sacred thread comprises three strands of strings and the
knot resembles a cow in the sitting posture. At the time of the
Upanayana a small piese of Krishņajina (skin of a black
antelope) is also tied to this sacred thread.
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In the ancient days people used to wear the skin of a black
antelope or an upper cloth during Yajńyas or the sacrifices. The
Yajńŏpavĭta is a remnant of that practice. When the Vaŧu wears
it, he should think, ‘From today my life is like a Yajńya or
sacrifice. I will dedicate it to the welfare and service of the
society!’ The three strands stand for the three Vĕdas thereby
reminding him that he has to study them and incorporate their
message in his life. They may also represent purity and control
of body, speech and mind, which again should be dedicated to the
service of the society.
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The next step is holding the Danda or the staff made of Palasa
wood (Butea Frondoza). Actually the Vaŧu is expected to keep it
throughout his student-life as an inseparable companion. It
stands for Dama or control of the sense-organs at the
psychological level. In his day-to-day life at the Gurukula, it
helps him to take care of the cows of the household and also
comes in handy in times of dangers as a weapon for
self-protection. पालशॊदंडोब्राह्मणस्य।नैयग्रॊधस्कन्दजॊऽवाञ्ङ्ग्रॊराजनयस्य।बादर
औदुंबरोवा वैश्यस्य।
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After the Vaŧu circumambulates the sacred fire and offers
sacrificial fuel into it, the acharya administers him certain
vows. They are: performing achamana (ceremonial sipping of water
with certain Mantras) before any religious rite, control of
speech, avoiding sleep during the day and offering fuel sticks
into the sacred fire and so on.
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Then somes ‘Savitri Upadĕsa’, the heart of whole sacrament. It
means imparting the Gayatrimantra . ‘Savitri’ or ‘Savita’ means
god the creator. He is identified with the sun. he is the
supreme lord residing in the heat of the sun. Hence the real
name of the Mantra is ‘Savitrimantra.’ Since it was revealed to
the sage Viswamitra, for the first time in the Vedic Mantra
known as the Gayatri, the Mantra itself has been identified with
it and has popularly come to be known as the Gayatrimantra.? The
acharya has to teach it to the Vaŧu, little, with proper
intonation until he picks it up completely. पुरस्तात्
प्रत्यञ्ङासीनः कुमारो दक्षिणॆणपाणिना दक्षिणंपादमन्वारभ्य सावित्रीं
भॊ अनुब्रूहि
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Next comes the offering of the fuel sticks into the duly
consecrated fire (the has already been prepared by the acharya)
with proper Mantras signifying prayers for long life,
brilliance, intellectual acumen, general competence, name and
fame as also (in course of time) good offspring.
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Last comes the begging of food by the Vaŧu from his own mother
and other elderly ladies of the family. Since he has to beg his
food as long as he lives in the Gurukula, this ritual begging is
a trail run as it were, for it. The food got by begging is to be
offered to the acharya first and consume only that given to him
as his share. भवती भिक्षां दॆहि। भवान्भिक्षांददातु
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Daily important
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Sandhyavandanam must be done every day three times. Not doing,
unable to do and neglecting there will not be consequence of
Upanayanam. Who will perform Sandhyavandana along with Gayatri
japa they will be a real “Dwija”
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