Upanayana — Initiation into the Vedic communion
Apart from marriage this is the most important sacrament in Vedic culture. It is performed in the eighth, eleventh or twelfth years of age for all the male members of the first three Varnas. In ancient India there is also mention of this ceremony being done for girls as well but over the centuries with the consolidation of gender roles it gradually became obsolete for girls. Etymologically the word Upanayana means "bringing near" — introducing the boy to the spiritual master and to the most sacred Gayatri mantra which is considered to be the greatest of all mantras. The Gayatri is the essence of all the Vedas and being initiated into it is called "Brahmopadesha".
Education and learning are what differentiate an Aryan (Nobleman) from a Mleccha (barbarian). The Upanayana was essential for a member of the Hindu community to participate in the performance of sacrifices and for the practice of Dharma. From a secular education one can learn to be another wage earner in a consumer society. From the religious education one learns the rules, regulations and knowledge that make one an Aryan — A Noble Person.
The ceremony itself is very elaborate and contains many parallel rites to a marriage ceremony which is in actual fact the initiation ceremony for a girl — according to Manu
Through the sacrament of initiation, the Guru becomes the adopted father and the Gayatri mantra, the mother. The child obtains the right to study the Vedas and to participate in Vedic rituals. He begins his journey on the spiritual path previous to which he was no different to the realm of flora and fauna. It is the learning and application of Dharma which differentiates the human world from the world of flora and fauna — in all other respects — eating, sleeping, procreating and protecting they are the same.
After the usual preliminaries the boy is invested with the sacred thread (yajnopavitam) comprised of three strands worn over the left shoulder and resting on the right hip. The three strands symbolise body, speech and mind, and the threefold knot is called Brahma-granthi — symbolises the three phases of existence:— creation, preservation and destruction. The student cultivates awareness of the impermanent nature of all existence and strives to attain knowledge the immortal imperishable Brahman — the Absolute Reality. From this day forward the initiate will learn to distinguish between right (dharma) and wrong (adharma), he will bear full responsibility for all his actions, and the sacred thread will remind him to always be in control of his actions, speech and thought.
While investing the boy with the sacred thread the Acharya blesses him with strength, wisdom and long life. A piece of deer-skin is usually attached to the thread in remembrance of the old days when the students would use a deer skin as an upper garment. It signifies spiritual and intellectual pre-eminence. The Kaupina or loincloth is the symbol of chastity, and the girdle (mekhala) symbolises that from now on the boy is bound by his obligations as taught in the three Vedas. The staff of palasa wood given to the boy indicates that he is now a custodian and transmitter of the Sacred Teachings of the Vedas, and gives him long life, lustre and holiness.
Before teaching the Gayatri Mantra, the Guru who is often the father, grandfather or an uncle pours water into the joined palms of the boy. The water symbolises life and the official entry of the boy into the spiritual life of his ancestors and lineage.
The boy stands on a grinding stone and is enjoined to develop firmness of resolve and steadfastness in his duties and studies, as well as develop physical strength and excellent health.
The initiate then takes certain oaths which are—
(1) To fulfil all vows
(2) To strive for prominence in the world
(3) To engage in creative activities
(4) To perform acts of charity
(5) To propitiate the gods
(6) To care for the needs of fellow-beings
(7) To protect subjects or dependents
(8) To procreate when married
(9) To maintain balanced views and attitudes
(10) To honour and serve elders etc.
The Brahmachari or spiritual aspirant is then taught the daily rituals which he will perform for the rest of his life viz. Sandhya-vandana — daily worship of the Sun and chanting of the Gayatri mantra, Samidha-dana— offerings to the sacred fire, and Brahma yajña — daily study of a portion of the Veda.
Through the sacrament of Upanayana the student acquires a second birth and becomes known as a dvija (twice-born). The first physical birth is by the natural parents and this, the spiritual birth is through the guru who now takes over the physical as well as the spiritual care of the youth.
Upanayana in the Contemporary World.
Nowadays many families have the Upanayana performed as a matter of course as it has become a “tradition” in their families. Often the boys have no idea of what they are doing and have no interest, intention or desire to either study the Dharma or to practice a spiritual life. Many people have it performed just before the wedding as an adjunct to the marriage ceremonies as a formality. There are millions of people wearing the sacred thread without understanding it’s significance and live in complete, or at most, partial ignorance of the Vedic Dharma. They regard it either as a talisman or something upon which to hang their keys, or as my acharya used to say — “they simply use it to scratch their backs!” There are even some Neo-Hindu sects which will send you the sacred thread and a mantra through the mail, on the receipt of a payment!
Upanayana in Perspective.
There is much that we can learn from other faith communities and the notable example is the Jewish community. They have a similar ceremony known as the Bar-mitzvah which means “Son of the covenant”. It is a ceremony which marks the boy’s full inclusion as a member of the responsible adult community of believers — a “coming of age” ceremony in which the ‘irresponsible’ boy become an full adult personally accountable for all future actions. But before the ceremony is done every boy (and nowadays girls have also been included) must undergo some formal study in the basic concepts of Judaism and his personal responsibilities. The Catholics also have a ceremony of confirmation in which one’s baptism is confirmed after the study of the Catechism. Everyone in the community is required to undergo these studies which results in the vast majority of Catholics being educated in the basics of their faith.
Upanayana for the Western world.
I hereby propose that we, as a faith community based in the West, we too should start lifting our act and review the way traditions have been blindly observed for decades. If this speedy decline in ignorance is continued unabated then there is little hope for Santana Dharma to remain an important factor in the lives of our future generations. The following are my propositions.
1. Following the lead of the Arya Samaj, I believe that the sacraments should be offered to all Hindus regardless of socio-economic or gender differences.
2. Upanayana can also be offered to all sincere spiritual aspirants from whatever socio-economic background they come from, if they have an interest in the Dharma and are sincere in their intention to practice.
3. Upanayana should only be performed for those who are of an age at which they are capable of fully understanding the implication of the vows that they are undertaking.
4. Upanayana and Vedic sacraments are common to all sects of Hindus, therefore sectarian philosophical differences should not be brought into the Sacraments.
5. Whereas the original Upanayana was the entrance ceremony into a Vedic College, the ceremony should now be considered as the “coming of age ceremony” in which the individual becomes a fully-fledged and accountable member of the Hindu community.
6. A course of studies should be introduced for all neophytes that includes the basics of the Dharma that should be known by all Hindus. A general “Hindu Catechism” that informs the neophyte of his or her duties and responsibilities.
7. Every prospective neophyte should take an open book exam before the Upanayana to ensure ‘quality control’.
8. The daily Sandhya Vandana that is supposed to be performed after the Upanayana should be simplified so as to make it more ‘user-friendly’.
From now onwards I shall apply these principles in the case of all those who request me to perform the Upanayana ceremony.
UPANAYANA CURRICULUM
1. Hindu catechism — minimum requirement.
2. Introduction to Hinduism — recommended reading
3. Introduction to Vedas
4. Hindu Samskaras
5. Manu Smriti
6. Apastamba Dhrma Sutras
Education and learning are what differentiate an Aryan (Nobleman) from a Mleccha (barbarian). The Upanayana was essential for a member of the Hindu community to participate in the performance of sacrifices and for the practice of Dharma. From a secular education one can learn to be another wage earner in a consumer society. From the religious education one learns the rules, regulations and knowledge that make one an Aryan — A Noble Person.
The ceremony itself is very elaborate and contains many parallel rites to a marriage ceremony which is in actual fact the initiation ceremony for a girl — according to Manu
Through the sacrament of initiation, the Guru becomes the adopted father and the Gayatri mantra, the mother. The child obtains the right to study the Vedas and to participate in Vedic rituals. He begins his journey on the spiritual path previous to which he was no different to the realm of flora and fauna. It is the learning and application of Dharma which differentiates the human world from the world of flora and fauna — in all other respects — eating, sleeping, procreating and protecting they are the same.
After the usual preliminaries the boy is invested with the sacred thread (yajnopavitam) comprised of three strands worn over the left shoulder and resting on the right hip. The three strands symbolise body, speech and mind, and the threefold knot is called Brahma-granthi — symbolises the three phases of existence:— creation, preservation and destruction. The student cultivates awareness of the impermanent nature of all existence and strives to attain knowledge the immortal imperishable Brahman — the Absolute Reality. From this day forward the initiate will learn to distinguish between right (dharma) and wrong (adharma), he will bear full responsibility for all his actions, and the sacred thread will remind him to always be in control of his actions, speech and thought.
While investing the boy with the sacred thread the Acharya blesses him with strength, wisdom and long life. A piece of deer-skin is usually attached to the thread in remembrance of the old days when the students would use a deer skin as an upper garment. It signifies spiritual and intellectual pre-eminence. The Kaupina or loincloth is the symbol of chastity, and the girdle (mekhala) symbolises that from now on the boy is bound by his obligations as taught in the three Vedas. The staff of palasa wood given to the boy indicates that he is now a custodian and transmitter of the Sacred Teachings of the Vedas, and gives him long life, lustre and holiness.
Before teaching the Gayatri Mantra, the Guru who is often the father, grandfather or an uncle pours water into the joined palms of the boy. The water symbolises life and the official entry of the boy into the spiritual life of his ancestors and lineage.
The boy stands on a grinding stone and is enjoined to develop firmness of resolve and steadfastness in his duties and studies, as well as develop physical strength and excellent health.
The initiate then takes certain oaths which are—
(1) To fulfil all vows
(2) To strive for prominence in the world
(3) To engage in creative activities
(4) To perform acts of charity
(5) To propitiate the gods
(6) To care for the needs of fellow-beings
(7) To protect subjects or dependents
(8) To procreate when married
(9) To maintain balanced views and attitudes
(10) To honour and serve elders etc.
The Brahmachari or spiritual aspirant is then taught the daily rituals which he will perform for the rest of his life viz. Sandhya-vandana — daily worship of the Sun and chanting of the Gayatri mantra, Samidha-dana— offerings to the sacred fire, and Brahma yajña — daily study of a portion of the Veda.
Through the sacrament of Upanayana the student acquires a second birth and becomes known as a dvija (twice-born). The first physical birth is by the natural parents and this, the spiritual birth is through the guru who now takes over the physical as well as the spiritual care of the youth.
Upanayana in the Contemporary World.
Nowadays many families have the Upanayana performed as a matter of course as it has become a “tradition” in their families. Often the boys have no idea of what they are doing and have no interest, intention or desire to either study the Dharma or to practice a spiritual life. Many people have it performed just before the wedding as an adjunct to the marriage ceremonies as a formality. There are millions of people wearing the sacred thread without understanding it’s significance and live in complete, or at most, partial ignorance of the Vedic Dharma. They regard it either as a talisman or something upon which to hang their keys, or as my acharya used to say — “they simply use it to scratch their backs!” There are even some Neo-Hindu sects which will send you the sacred thread and a mantra through the mail, on the receipt of a payment!
Upanayana in Perspective.
There is much that we can learn from other faith communities and the notable example is the Jewish community. They have a similar ceremony known as the Bar-mitzvah which means “Son of the covenant”. It is a ceremony which marks the boy’s full inclusion as a member of the responsible adult community of believers — a “coming of age” ceremony in which the ‘irresponsible’ boy become an full adult personally accountable for all future actions. But before the ceremony is done every boy (and nowadays girls have also been included) must undergo some formal study in the basic concepts of Judaism and his personal responsibilities. The Catholics also have a ceremony of confirmation in which one’s baptism is confirmed after the study of the Catechism. Everyone in the community is required to undergo these studies which results in the vast majority of Catholics being educated in the basics of their faith.
Upanayana for the Western world.
I hereby propose that we, as a faith community based in the West, we too should start lifting our act and review the way traditions have been blindly observed for decades. If this speedy decline in ignorance is continued unabated then there is little hope for Santana Dharma to remain an important factor in the lives of our future generations. The following are my propositions.
1. Following the lead of the Arya Samaj, I believe that the sacraments should be offered to all Hindus regardless of socio-economic or gender differences.
2. Upanayana can also be offered to all sincere spiritual aspirants from whatever socio-economic background they come from, if they have an interest in the Dharma and are sincere in their intention to practice.
3. Upanayana should only be performed for those who are of an age at which they are capable of fully understanding the implication of the vows that they are undertaking.
4. Upanayana and Vedic sacraments are common to all sects of Hindus, therefore sectarian philosophical differences should not be brought into the Sacraments.
5. Whereas the original Upanayana was the entrance ceremony into a Vedic College, the ceremony should now be considered as the “coming of age ceremony” in which the individual becomes a fully-fledged and accountable member of the Hindu community.
6. A course of studies should be introduced for all neophytes that includes the basics of the Dharma that should be known by all Hindus. A general “Hindu Catechism” that informs the neophyte of his or her duties and responsibilities.
7. Every prospective neophyte should take an open book exam before the Upanayana to ensure ‘quality control’.
8. The daily Sandhya Vandana that is supposed to be performed after the Upanayana should be simplified so as to make it more ‘user-friendly’.
From now onwards I shall apply these principles in the case of all those who request me to perform the Upanayana ceremony.
UPANAYANA CURRICULUM
1. Hindu catechism — minimum requirement.
2. Introduction to Hinduism — recommended reading
3. Introduction to Vedas
4. Hindu Samskaras
5. Manu Smriti
6. Apastamba Dhrma Sutras