Upakarma Booklet

1 UPAKARMA IT’S SIGNIFICANCE AND RELEVANCE IN THE PRESENT AGE INTRODUCTION 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 modern times, the rational mind of the youth with scientific temper will revolt against them and they will go into disuse and finally to extinction. 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. They also help in purifying them and in making them strong so as to enable them to resist evil and also to shape external conditions to man’s benefit, protection and support. If these principles and facts are

2 properly understood, one can see clearly the reason for many injunctions and prohibitions which one finds in Sanathana Dharma, the original and appropriate name for the religion now known as Hinduism. 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 enabling him to get the best in this life also facilitate his journey towards the ultimate goal or purpose of life, namely, Moksha, or liberation. UPAKARMA - IT’S ORIGIN The principal duty ordained for Brahmins in the Hindu scriptures (Vedas) is learning and teaching (Adhyayana and Adhyapana). So, learning and teaching became the foremost occupation for Brahmins even in the early days. No wonder, education got well organized and systematized in the Vedic period. 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 four and half months. The term 2

3 ‘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. The Upakarma was a Varshika, i.e. an annual function and was 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). In fact, they will be eagerly awaiting arrival of students and some even perform rites to attract students so that they may be blessed with students who are good, intelligent, virtuous and prosperous, and in a continuous stream. We see an example of such a prayer by an Acharya in Taitreya Upanishad:3

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“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) 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) Upakarma is commencement of studies for the new Brahmacharins and for the other only the beginning of yet another term of study. In the life of a Brahmana, ‘Upanayana’ 4

5 is an important samskara and it may be worth recalling its significance in this connection. The ceremony of investiture with the sacred thread, wherein the boy is initiated into the process of learning and is given by the preceptor or Acharya is the one that makes the boy a twice born or “Dwija”; this is known as Upanayana. 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 word ‘Upanayana’ means ‘bringing near’ – to whom? – To a preceptor who initiates the boy by giving him the sacred manthra called Gayathri. The boy is dressed first in a loincloth (kaupeena), then in a new garment over it and wears a girdle of Munja grass. The Acharya puts on him the antelope skin and 5

6 invests him 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.” (For further details, see Sankhayana Grahya Sutra, II.1-6) 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. 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. Life in dormitary 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 6

7 of celebacy a part of student life. Hence the very word ‘Brahmacharin’ has become synonymous with one who is under a vow of celibacy. Samithadanam 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 twiceborn, 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 7

8 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 and among strangers in the Gurukula. Kamokarsheet Japam 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. Brahma Yagnam Learning and teaching the scriptures is Brahma Yagna. (“Adhyayanam ca 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 8

9 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. Mahasankalpam 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 long list of these sins 9

10 and the syllabus to be covered conveniently forgotten or left out!

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Yagnopaveetha Dharanam 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 competance and authority to perform the duties prescribed in the scriptures, namely, the Vedas and Smrtis Brahmatejo abhivrthartham - To enable the effulgence (one gets as a result of the Study of the Vedas and observance 10

11 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”. Kandarishi Tharpanam 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. Sravana Homa 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 11

12 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. Gayathri Japam 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. Somehow it got modified into a trice daily ritual subsequently. The Grahya Sutras prescribe recitation of Gayathri 108 times during each Sandhya Vandhana. The Japa of Gayathri 1008 times on the day following Upakarma 12

13 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. RELEVANCE OF UPAKARMA IN THE PRESENT AGE We have come a long way since the Vedic times. The world has evolved much in the millennia that have lapsed. The way of life, culture and ‘concept of values’ of all communities of this land have also undergone considerable changes. The Brahmin community is no exception to this. We have, by and large, abandoned our 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. It is obvious that the 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 13

14 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, “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? Is it prudent for a community to dispense with its traditions, culture and its very ethos overnight? 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. Do not doctrines, theories and practices denounced as absurd, baseless and even potentially harmful to the community or humanity at one time, not only get credence but also acceptance subsequently in light of new discoveries, changed conditions and concepts? The Varna Dharma, no doubt, due to its gross misuse in the past and misunderstanding in the present, has developed a repugnant odor. But, there is no denying that, in the basic human psyche there exist four shades, indicating clearly 14

15 distinct tendencies and aptitudes. This is a fact that has been established scientifically which the rest of the world has to accept, though reluctantly. 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 the Brahmins going to obliterate their very identity and merge with the main stream as non-descripts? When the members of this community are being marginalized and even ostracized for misdeeds committed in the past by their ancestors, and/or during the interim period by their predisesors, when ‘Varnasangraha’ and diaspora are trying to obliterate the very identity of the community, is it not all the more essential to identify and preserve the 15

16 essence of its culture for its successors? For the generation yet to come? Yes; we do owe this to posterity!

UPAKARMA IT’S SIGNIFICANCE AND RELEVANCE IN THE PRESENT AGE By H. Subramanian Also by the same author: 1. 2. 3. 4.

Quintessence of Hinduism Hindu Samskaras Ko Vah Brahmanah? (Who is a Brahmin?) Understanding ‘Religion’

Copies can be had from: Major H. Subramanian 216, Defence Colony Indiranagar Bangalore-560038 Major H. Subramanian #G2, Centre Court, 1 Cross Road 515 Colony, NT Sandra Bangalore-560075 Email: [email protected] 16