Upanayan — the thread ceremony
Understand the importance of this sanskar in the life of a modern teenager
Upanayan sansksar is one of the most prominent of the 16 sanskar in Hindu dharma shastra. It is known by several synonyms such as munj, maunji bandhan, vrat-bandha, yagnopavit sanskar, thread ceremony and more. It is often called as second birth of the teenager. Typically performed on the brinks of the teenage, this ceremony imparts importance of education and gives an ethical compass to control the earthly desires that teenage is going to allure soon. It also represented right to Vedic education in the Vedic tradition.
Origins
Upanayan sanskar was originally designed when there were only three varna (professional divisions) in Vedic society and hence it was prescribed for the brahmin (intellectuals), kshatriya (warriors) and vaishya (businessman and farmers) varna of the Vedic society. It was gender agnostic and could be performed to whoever wants to learn Vedas. Many women scholars have contributed to Vedas and post Vedic literature.
In the post-Vedic period, patriarchy and social instability became more pronounced, as they did in many other cultures around the world at that time. As the values of society changed, women began to withdraw from Vedic education, which was traditionally conducted in gurukuls (residential schools). Instead, they began to receive vocational training from private tutors called upadhyays. This led to discontinuation of the upanayana tradition for women, which had already been uncommon.
In defence of upanayana for boys, it is often argued that girls reach maturity more quickly, have better control over their conscience, and boys are more in need of this sanskar because they are more easily tempted by worldly desires. However, there is no clear evidence to support this argument.
In modern times, upanayana for girls has been revived as part of a feminist and equality movement, and is now upheld by many Vedic gurukuls.
Gayatri Mantra and yagnopavit
Upanayana Sanskar — literally meaning taking closer to the knowledge— is a rite of passage that marks the beginning of a student’s journey into Vedic knowledge. Those who wish to acquire this knowledge must perform the sanskar and become a Vedic student.
The most prominent ritual in the Upanayana Sanskar is the initiation of the child into the Gayatri Mantra by the guru. The chanting of the Gayatri Mantra is given unique importance in terms of developing wisdom and intellect, and in initiating the study of the Vedas.
The Gayatri Mantra, also known as the Savitri Mantra, is a Richa (ऋचा / Ṛca) in the third mandala of the Rigveda (ṛgveda 3.62.10). This is a highly revered mantra from the Rigveda dedicated to Savitri, the Goddess of the Pancha Mahabhutas. Maharishi Vishwamitra created the Gayatri Mantra.
For thousands of years this mantra is part of the daily recitation and Upanayana rites of students, warriors, merchants and intellectuals. Its use has now become more widespread with the inclusion of women and all castes in modern Hindu reform movements. The Gayatra Mantra is literally dedicated to the Vedic sun deity Savita. But many sects of Hinduism, such as the sages, acharyas, and Arya Samasj believe that the Gayatri Mantra glorifies the Supreme Universal Truth — what the Vedas call the Parabrahman Tattva. Worshiping the sun is but a means of worshiping that Parabrahman as mentioned in the Yajurveda.
ॐ भूर्भुवः॒ स्वः । तत्स॑वितुर्वरे॑ण्यं भ॒र्गो॑ दे॒वस्य॑ धीमहि। धियो॒ यो नः॑ प्रचो॒दया॑त्॥
From whom the universe originates; We meditate on His divine effulgence. May he enlighten our intellect. May he expel any darkness from our hearts and bestow upon us the true knowledge.
The Gayatri Mantra has been chanted countless times throughout the history of humanity by seers, sages, yogis and acharyas, hence it is considered a powerful and proven mantra. It is revered in Vedic, Vedantic, Puranic, and Buddhist literature, all of which emphasise the importance of its worship.
As other articles in this publication have discussed, mantras have a profound effect on our minds and bodies. The initiation of a mantra by a guru through a ritual is called santha, which means “to share.” It is an act of sharing the energy of the mantra with the student, in order to draw out their inner power. A mantra is not fully effective without the proper initiation. The initiation is like the spark that ignites the power of the mantra, allowing it to work its full potential.
Gayatri Mantra is initiated during the Upanayan Sanskar for sharp mind, cognitive development, mental strength and spirituality.
Upanayana Sanskar is a historical and very important part of dharma. It has the objective of approaching Prajapati (Parabrahman), the origin of the universe, in spirit, and trying to acquire his form and knowledge. Therefore, it has a special importance in the tradition of the sixteen samskaras.
The yagnopavit (sacred thread) worn over the left shoulder of the student is a symbolic means of taking on the form of Prajapati.
Relevance in modern times
The child going through this ritual is called ‘Batu’ / Vatu or ‘Brahmanchari’. Batu is expected to practise celibacy and focus on acquiring spiritual and worldly knowledge. The ritual imparts importance and seriousness of the education and ignites the passion and motivation in to acquire knowledge. During adolescence, when the body is changing and the mind is full of distractions, Upanayana Sanskar helps to focus the student’s mind on the pursuit of knowledge.
Upanayana Sanskar teaches the student the virtues of patience, non-attachment, simplicity, concentration, conscience, discipline, and responsibility. It also teaches the student about their debts to their parents, society, and guru. In addition to worldly advancement, Upanayana Sanskar also teaches the student the importance of self-improvement and worship that one must render to the God.
How does a two hour ritual change anything for a teenager?
On the surface the ritual has become a big celebration and ceremony. A few hundred friends and relatives participate the joyous occasion, have fun and eat meal together. Often in modern times, the purohit performing ritual does not get enough chance to discuss the core philosophy of this sanskar with the Batu and his parents.
However, it is important to remember that, despite its celebratory nature, the ritual goes deeper into the vignyanmaya kosha, or the intellectual sheath, and affects the level of conscience. This is why it is called a sanskar, or a sacrament. Batu and his parents are being prepared for the future through the ritual, even if they do not consciously realize it.
Hopefully, reading this article will help you understand the intricacies and importance of closely observing the ritual. You may want to ask your priest questions and read the details of each ritual in the sanskar below.
Rituals before Upanayan
Muhurta (The beginning)
Muhurta is a ritual performed many days before the start of the ceremony. Friends and neighbours gather to worship cooking utensils, such as a mortar and pestle. They grind turmeric, peanuts, and other grains together, and cook some food items, marking the beginning of the ceremony. Folk songs are sung. The purpose of the Muhurta is to create the atmosphere for the ceremony and to prepare the participants’ minds and hearts.
Invitations
First, invite the deities to the ceremony by placing raw rice and invitation cards in front of Ganesha in the home and in front of a deity in any temple. After this, formal invitations are given to relatives and friends by handing them raw rice and invitation cards. They are all invited to bless the boy and have a meal. If it is not possible to invite them personally, then postal invitations or online forwards are sent.
Grahamakh and Devak
From 10 days before Upanayana or any time up to the previous day, the priest is invited to the house to perform Graha Yajna. Rituals such as recitation of Punyahavachan, Shanti path, Devak, Havan etc. are be performed to honour deities and celestial forces for their blessings.
After this ritual, Batu and parents are required to take special care of their health and well being and apply strict diet and code of conduct to protect themselves from any harm. Any activity — such as horse riding, sports, drinking, spicy food, meat, risky travels etc.— that may put the ceremony in jeopardy is strictly prohibited.
Mundan
Cutting Batu’s hair and keeping a round at the back of the head in place of the shank at the place of shikha is ‘Chaula-karma’ or mundan. This is done on the day of Grahamakh or actual ceremony. If a complete shave is not desired, the other hair are trimmed to low and a large circle of hair should be placed at the back of the head in place of the mane.
The actual ceremony of Upanayan
Haldi
In the morning batu’s mother and elderly women apply oil and turmeric on batu’s body and bathe him.
Matru bhojan — the end of motherly pampering
Batu sitting in mother’s lap and eating with mother is Matru bhojan. This marks the last meal of Batu’s childhood and end of motherly pampering. After this, Batu should be treated as a teenager and hence with respect and discipline. With a change in Batu’s mentality, now without pampering, discipline and simplicity like a Gurukul should be maintained in the house for the next ten years. This is the motive behind this ritual with his mother. Batu’s favorite dishes are served at this ritual. His friends who have had the ceremony before and other children of the same age are also invited to join him and to clear any doubts the batu might have about the ritual. Laughing and chatting, with a full stomach, batu should stand for Upanayan sanskar.
Barat
Batu and his parents go to a nearby temple to pray to the deity. The return to the place of ceremony is often accompanied by loud music, folk dances and a lavish procession. It is just a celebratory aspect of the contemporary ceremony.
Upanayan
Batu stands in front of his father weraing silk robes, pays him respect, takes blessing and requests to be his first guru. After this, the main ritual begins. The father, Batu and Acharya (the priest) are essential in this ritual. Batu is taught to wear yajnopavit (the sacred thread) and gets initiated with Gayatri Mantra by his father.
Being a Vedic ritual, yajnya (fire ritual) is necessary for the Upanayan. This is Batu’s first oblation of ghee to sacred fire. Acharya also narrates the rules and code of conduct to be followed by the batu during the teenage for next 12 years.
Here is reading between the lines for this code of conduct:
- अपोशान (आचमनं कुरु । मूत्रपुरीषादौ शुद्ध्यर्थमित्यर्थः ) — Focus on health and cleanliness
- कर्म कुरु (संध्योपासनादीत्यर्थः ) — Do not ignore your duties.
- दिवा मा स्वाप्सीः । — Do not sleep during the day.
- आचार्याधीनो वेदमधीष्व । — Do not forget to learn and explore Vedic knowledge along with your worldly advancement. Understand its philosophy, rituals and their impact mind, body, luck and spirituality.
- सायंप्रातर्भिक्षेथाः । — Practise controlling your ego and desires.
- सायं प्रातः समिधमाधेहि। — Do not forget to pray and chant mantras every day.
- ब्रह्मचार्यसि । द्वादशवर्षाणि वेदग्रहणान्तं वा ब्रह्मचर्यं चर । — Focus on education and self development for next 12 years rather than any other distractions. Practise celibacy.
- अप्रत्याख्यायिनमग्रे भिक्षेथाः । अप्रत्याख्यायिनीं वा । — Demand and give due respect to everyone
Maunji Bandhan
A twisted grass rope called munj or mekhala is tied around the waist of the batu. It symbolises being ready to face any adversity during phase of education. A danda — a long stick — is handed over to Batu. It is only allowed to be used for self defence and protection of the weak.
Bhiksha
Begging for alms by a Vedic student or monk is called Bhiksha. Batu must beg for alms wearing minimal clothes , nothing more than a simple shorts or a white dhoti. One must beg for alms in such way to burn away even the temptations of clothing and one’s ego. Batu goes asking for alms first from the mother and then from some of the attendants, then takes the alms to his Acharya — in this case the priest. According to Vedic traditions, Bhiksha reduces ego and teaches to look positively at the given situation. In order to inculcate the restraint that nothing is more important than knowledge and sadhana, the mother should give batu’s favorite foods and things in alms, but the batu has to renounce all of it to the priest and keep nothing for himself. All the alms and money is given to the priest.
This marks the end of the Upanayan Sanskar.
