Upanayana -
Sandhyavandana and Gayatrimantrajapa
by Swami Harshananda
To the reader
The Upanayana sacrament has somehow survived among the dvijas (the "twice born" class) and that too among the brāhmaṇas even now. However, unfortunately, neither an awareness of its significance nor a reverent faith in its performance is seen among the votaries. The reasons for this are two: the elders themselves lack a basic knowledge about it, nor do they seem to entertain much love for it. Hence they are not competent enough to enlighten their enquiring children about it. Secondly, even among the priests, whose duty it is to keep alive there religious traditions in the society, a basic knowledge about them as also austerity in personal life are fast disappearing. Consequently they too have failed to deliver the goods.
This booklet is a humble attempt to mitigate the deficiency. All thiose who cherish a fond faith for Sanatana Dharma-the eternal religion-are requested to read it and give it to others, especially the boys undergoing the sacrament of upanayana.
Upanayana (Thread Ceremony)
What is Saṃskāra?
Sanatana Dharma declares that liberation (moksha) from the cycle of birth and death is the final goal of life. It is the same as God-realization, resulting in the enjoyment of eternal bliss. Whatever effort is put forth in that direction is called "sādhanā". Our body and our mind are the chief instruments in this endeavour. Saṃskāra is nothing but the process of purifying and refining these instruments, making them fit for sādhanā.
The word "saṃskāra" literally means "to do well". A block of stone when subjected to by an expert sculptor becomes a lovely image. Similarly rice, sugar and milk get converted into a delicious pudding in the hands of an expert cook.
Basic materials like the block of stone, or rice, sugar and milk, are called "prakṛti". When the stone-block is broken into pieces or rice becomes putrefied or milk gets sour, they become Vikṛti (deformed), become useless. We want saṃskṛti and not vikṛti. We want "saṃskāra" which can convert prakṛti into "saṃskṛti" and not its opposite, "vikāra" (distortion, deformation).
Sixteen Saṃskāras
Such Saṃskāras (called sacraments) that purify and refine a human being, making him fit for the life here and hereafter, are sixteen. Hence the term "Sodasa (16) Saṃskāras". Among them Upanayana (thread ceremony), Vivāha (marriage) and antyesti (death-rites) are the most important ones.
Meaning of the word "Upanayana"
"Upanayana" means "leading" the disciple to the guru or the vedic teacher (Upa - near; Nayana - leading/taking). Or it can also mean providing him with an "additional eye", the eye of knowledge and wisdom" (Upa - additional, Nayana - eye). That is, in addition to the two physical eyes he already has, give him a third eye, that of knowledge and wisdom, through proper education. Consequently, the sacrament of the beginning of formal education. Consequently, the sacrament of the beginning of formal education too, has been called by the same name, i.e. upanayana.
"Maunjibandhana" and "Brahmopadesa" are two other terms, sometimes used to denote this sacrament. Since a girdle made of the muñja grass is tied around the waist of the boy undergoing the upanayana ceremony, to support the kaupina or loin-cloth, the ceremony, itself is termed "maunji-bandhana".
The word "Brahma" stands for the Vedas as also for the Gayatrimantra which contains their quintessence. Since, in this saṃskāra, the gayatrimantra is taught to the novice, the word "Brahmopadesa" is quite appropriate expression for the rite also.
Important steps of Upanayana
The novice undergoing upanayana is called "vatu". The prescribed age-limit for the vatu is between 7 and 16 years. It is best to performn Upanayana in the spring season (around March-April).
There are quite a few injunctions and steps in the process of the Upanayana ceremony. A few of them - the more important ones - mat be set out here.
On the day prior to the Upanayana, the parents of the vatu should perform the worship of Ganeṣa and the family deity.
On the day of the Upanayana, the vatu and his mother are to eat from the same leaf-plate. It is for the last time, that they can eat like this. It signifies the end of the childhood days of the vatu and a life of unbridled conduct. Hereafter, he can't act and behave as he likes, but should subject himself to socio-religios norms of conduct.
Then, he has to get his head shaven, leaving a śikhā (tuft of hair) at the appropirate place, take bath and wear a new set of dress comprising kaupina (loin-cloth), dhoti and valli (upper-cloth). A girdle made of muñja grass also should be worn around the waist. It is this that is technically called muñjabandhana. This indicates the beginning of a life of brahmacharya or self-control, of which celibacy is the most important aspect.
Next comes the wearing of the Yajñopavīta or the sacred thread (janeū in hindi). The ācārya (chief priest) makes the vatu wear it with appropriate mantras so that it hangs from the left shoulder to the right loin. This sacred thread comprises three strangs and the knot resembles a cow in the sitting posture. At the time of the upanayana a small piece of kṛśṇājina (skin of a black antelope) is also tied to this sacred thread.
In the ancient days perople used to wear the skin of a black antelope or an upper cloth during Yajñas or sacrifices. The yajñopavīta is a remnant of that practice. When the vatu wears it, he should think, "From today my life is like a Yajña or sacrifice. I will dedicate it to the welfare and service of the society!". The three strands stand for the three vedas 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.
The next step is holding the danḍa or the staff made of palāśa wood (Butea Frondoza). Actually the vatu is expected to keep it through out his student-life as an inseparable companion. It stands for dama or control of the sense-organs at the psychological levels. 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.
After the vatu circumambulates the sacred fire and offers sacrificial fuel into it, the ācārya administers him certain vows. They are: performing ācamana (cermonial sipping of water with certain material), control of speech, avoiding sleep during the day and offering fuel sticks into the sacred fire and so on.
Then comes "Savitri Upadeśa", the heart of the whole sacrament. It means imparting the Gāyatrimantra. "Savitṛ" or "Savitā" means God the creator. He is identified with sun. He is the supreme Lord residing in the heart of the sun. Hence the real name of the mantra is "Savitrīmantra". Since it was revealed to the sage Viswāmitra, for the first time in the Vedic metre known as Gāyatri, the mantra itself has been identified with it and has popularly come to be known as the "Gāyatrimantra". The ācārya has to teach it to the vatu, little by little, with proper intonation until he picks it up completely.
Next comes the offering of the fuel sticks into the duly consecrated fire (That has already been prepared by the ācārya) with proper mantras signifying prayers for long life, brilliance, intellectual acumen, general competence, name and fame as also (in course of time) good offspring.
Last comes the begging of food by the vatu 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 trial run as it were for it. The food got by begging is to be offered to the ācārya first and consume only that given to him as his share.
Sandhyāvandana
Meaning of the term
The junction between night and day (i.e. dawn) and that between day and night (i.e. dusk) are called "Sandhyā". The former is known as "prātas-sandhyā" and the latter as "sāyaṃ-sandhyā". The worship of Sūrya (the sun) to be performed during these two periods is called "Sandhyāvandana" (Obeisance to the sun god during the periods of sandhyā). In addition, one more is added, the mādhyāhnika, a rite that is to be performed during noon when the sun is right above our head.
The vatu who has undersgone the upanayana ceremony, as also the house-holder (among the dvijas or those belonging to the first three castes) are expected to perform this sandhyā ritual three times a day, as a sacred duty. These three - the prātassandhyā, the mādhyāhnika and the sāyamsandhyā - have many steps in common. However in practice, only the first and the last have survived. The scriptures have provided for this modification.
Various Steps
After taking bath and wearing the traditional religious dress (dhoti and chadar or uttariya) one should apply the religious marks (like the vibhuti or the ūrdhvapuṇḍra) as per one's family tradition, on the forehead, and sit on the seat (kept aside and to be used only for such religious purposes). Though there are differences in the procedure and the varioud steps to be followed, as per differing traditions, the siz steps common to all will be delineated here. The detailed procedure has to be learnt from the family priest or the elders in the family.
These six steps are: ācamana, prāṇāyāma, mārjana, arghyapradāna, gāyatrijapa and sūryopasthāna.
1. Ācamana
Ācamana is the ceremonial sipping of water from the right hand cupped in the shape of the face of a cow, to the chanting of appropriate mantras like "Kesavāya svāha" and touching specific parts of the body for ritual purification. This ācamana is a general purificatory act that precedes every religious undertaking.
2. Prāṇāyāma
Prāṇāyāma is control of the prāṇic energy through the regulation of the breathing process as detailed in the works on yoga. Pūraka (inhalation), kumbhaka (retention) and recaka (exhalation) are its three steps. The Gāyatrīmantra along with the vyāhṛtis is used in prāṇāyāma to keep time. Prāṇāyāma helps in the control of mind also.
3. Mārjana
Liternally mārjana means cleansing or purifying. It consists of sprinkling of water on specific parts of the body with the mantra "apo hiṣthā ...". This process will make the body ceremonially pure and fit for the ritualistic act.
4. Arghyapradāna
Any object fit for being offered in ritualistic worship is "arghya". However, in a more technical sense, it is the offering of water taken in the two jhands cupped together, by repeating the Gāyatrimantra and addressing the sun-god (i.e. Savitā or God the creator, in the orb of the sun). This is just to show our gratitude to the sun-god who is our primary life-support.
5. Gāyatrījapa
This is the most important part of the Sandhyā ritual. Its primary steps are: Karanyāsa, aṅganyāsa, dhyāna and japa. "Nyāsa" means "to keep or to place". It is aimed at filling the fingers of the hand and other limbs like the head and heart with the divine power of the deities. Dhyāna is meditation on the deity as per the detailed description given in the hymn (called dhyānaśloka) while repeating it. The goddess Gāyatrī within the orb of the sun is the deity here.
After dhyāna comes japa or repitition of the Gāyatrīmantra. While doing japa, dhyāna on the form of the goddess should be continued. It is better to repeat the mantra 1008 times, or at least 108 times per sitting.
6. Sūryopasthāna
Repeating the prayer addressed to the deity Gāyatrī (in the orb of the sun) in the standing posture, facing the sun, is "sūryopasthāna" (upasthāna - standing). This is the last rite of bidding farewell to the goddess after having invoked her and satiated her through japa. Apart from the sun, the mountain Meru is sometimes described as her abode.
Upākarma
In the ancient days, the brahmacārins (Vedic students) used to stay in the houses of their teachers and study the Vedas. After a few months of study and a short holiday, when they resumed their study, they were expected to perform a short ritual called "upākarma", signifying the restarting of their studies. The word "Upākarma" means "upakrama" or "prārambha" or beginning.
Now a days, it has remained just an annual ritual. The procedure comprises the following steps: sankalpa (religious resolve), worship of Gaṇapati, oblations to nine deities like Sāvitrī, Brahmā and Śraddhā, home with a mixture of barley and curds with some specific mantras from the Ṛgveda, wearing of a new Yajñopavīta and discarding the old one, preferably in the waters of a river or a tank.
The same mantra and procedure for changing the Yajñopavīta given here can be used at other times also, to discard a worn-out or a dirty or a broken one and wear a new one. It is, of course, better to get it done by a priest or by a competent elder who knows the process.
Gāyatrī-mantra-japa
What is Gāyatrī?
It is known as "Gāyatri" since it protects (=trāyate) one who chants it (=gayantam) correctly as per the rules of Vedic intonation. This is the etymological definition of the word. It is also called "Sāvitrīmantra" since it is a prayer addressed to Savitṛ or God the creator. The sun is also called Savitṛ or Savitā, because it is due to him (or the power if God in him) that the whole world and all of us are able to live. This mantra was revealed for the first time to sage Viśvāmitra, in a new metre called "Gāyatrī". Hence the mantra itself came to be known as "Gāyatrīmantra". It is also called "Sāvitrīmantra" since it concerns the deity "Savitṛ".
The mantra and its meaning
The first part of the mantra comprises the three vyāhṛtis -
ॐ भूर्भुवः स्वः - Oṃ bhūr bhuvaḥ svaḥ (Oṃ bhuḥ bhubaḥ svaḥ)
When the Gāyatrī is used for prāṇāyāma, the number of vyāhṛtis increases from 3 to 7. Literally vyāhṛti means uttering. Brahmā the creator, is said to have uttered these at the beginning of creation. Hence the appellation "vyāhṛtis".
The second part is the Sāvitrīmantra:
तत्सवितुर्वरेण्यम् भर्गो देवस्य धीमहि धियोयोनः प्रचोदयात् ॥
tat savitur vareṇyam, bhargo devasya dhīmahi, dhiyo yo naḥ pracodayāt ॥
Sometimes, a third part called "Gāyatri-śiras" is also added. Its use is also in the process of prāṇāyāma. It is:
ॐ आपो ज्योति रसोऽमृतम् ब्रह्म भुर्भुवः स्वरोम् ॥
Oṃ āpo jyoti raso'mṛtam brahma bhūrbhuvas svarom.
However, in the mantra used for japa, only the three vyāhṛtis and the Sāvitrīmantra are utilized.
A general summary of the mantra may now be given:
We meditate upon the divine effulgence of Savitā (God, the creator of the three worlds, the earth, the heaven and the intervening space as indicated by the three vyāhṛtis) signified by the Praṇava or Oṃkāra (and existing in the orb of the sun). May he impel our intellects in the right direction (i.e. towards himself)!
Whatever we want to achieve in our life, the first and foremost requirement is that our intellect, our understanding, must be in an excellent form! Repitition of the Gāyatrīmantra with faith and reverence will help not only in cleansing the mind but also in achieving greater concentration. The mode and method of its repetition must be learnt from a competent teacher.
Puraścaraṇa
Puraścaraṇa is the technical name given to a particular (ceremonial) mode of repeating the Gāyatrīmantra in order to secure certain special fruits or results. The following are the usual steps involved in it:
Daily rituals like the Sandhyāvandana, worship of the goddess Gāyatrī, japa of Gāyatrīmantra, home (fire ritual), tarpaṇa (offering of water ceremonially) and feeding of the brāhmaṇas. It should be undertaken, however under the guidance of experts.
Some Questions and Answers
Who are the dvijas?
The word "dvija" means "twice-born". The first birth is from the mother's womb; and the second is the spiritual birth brought about by the upanayana sacrament. Hence, all those who have undergone the upanayana ceremony - the brāhmaṇas, the kśattriyas and the vaiśyas - are "dvijas". However, the term is more generally applied to brāhmaṇas. The brāhmaṇas of Vedic learning are called "vipras" and the vipras with an excellent conduct are known as "śrotriyas".
Who is a true brāhmaṇa?
A true brāhmaṇa is one who has realised Brahman or God. In other words, it is only a man of realisation, a jivanamukta (one liberated even while living in the body), that can be called a true brāhmaṇa. However this is an ideal definition.
Brahma also means Vedas. Hence, one who has studies the Vedas well, and is following their injunctions in his life, is also a brāhmaṇa. In course of time, all those who have been born in the brāhmaṇa caste, are being labelled as brāhmaṇas! However, they have to earn that status by saṃskāra or refinement through the sacraments and a pure life as per the dictates of the scriptures.
Can women undergo the Upanayana sacrament? Do they have the competence for Gāyatrījapa?
The Vedas contain the names of as many as 27 women sages! Women did, in the ancient days, undergo the sacrament of Upanayana and studied the Vedas. Instances are not wanting where women teachers-called ācāryās- of great learning and wisdom, were occupying the posts of vice-chancellors and professors in the forest academies. Hence, one can safely conclude that they too have the right of the upanayana sacrament and the japa of the Gāyatrīmantra. The practice has somehow been lost during the later periods but can be restarted.
Can the Śūdra be initiated into the Gāyatrīmantra?
Who exactly the śūdras were in the hindu society is a complicated question. One of the explanations offered is that there was no varṇa system in the early vedic society and the four varṇas (castes) evolved later. Some religious works here permitted even the so-called śūdras - or at least some sections among them to have upanayana and keep the vedic fires.
Due to the spread of modern education and better standards of living brought about by economic progress, there is a gradual levelling up of the backward sections of the society who were once classed among the śūdras. Hence, if persons from among these so-called śūdras who are educated and cultured, express an earnest desire to receive the Gāyatrīmantra and to perform its japa for their own spiritual upliftment, opportunities must be provided for the same. They can receive the mantra from competent persons and start practising it. Since the mantra itself is a general prayer to God for the purification of one's mind, there should be no bar in receiving it from a fit person and practising its japa. Such a step can contribute significantly to the unity and solidarity of the Hindu society. The abbots of orthodox monasteries and Hindu religious institutions should display greater generosity and spirit of accommodation in this regard. It may be of interest to note here that Swami Vivekananda, the patriot-prophet of Modern India, arranged for the upanayana ceremony in the Belur Math (Head-quarters of the Ramakrishna Order) for a number of boys and young men from certain castes that has missed it for several generations. This can rightly be called "dvijakarana" (converting one into a "dvija" or "twice-born"). It can set a precedent and be a model for the heads of monasteries and other Hindu religious organizations.
There are some who are brāhmaṇas by birth but who have not had the upanayana sacrament. Then, there are others who have completely given up Sandhyāvandana and Gāyatrijapa. Can these persons be considered as brāhmaṇas?
Certainly not! The question of brāhmaṇahood has to be decided as per the sacred books of the hindus and the opinions of the sages. Actually, all are considered by them as śūdras at the time of birth and will become brāhmaṇas only by the sacrament of upanayana. In the olden days the brāhmaṇas were the role model for the entire hindu society due to their austere life, scriptural learning and spiritual wisdom. But, in course of time they gradually slipped from the ideal which had a devastating effect on the society as a whole. Even now, in spite of modern education and taking to various professions for a living, if they stick to the path of satya (truth) and dharma (righteousness) and keep up the brāhminical rites like the Sandhyāvandana, they will not only be elevating themselves spiritually but also contributing greatly to the spiritual evolution of the society. The earlier they realise this responsibility, the better will it be for the whole society.
What is your advice to the new novitiates who have just undergone the upanayana sacrament?
Never give up Sandhyāvandana and the Gāyatrījapa!
There is no substance in the argument that due to lack of time, they have to be cut-short or even given the go-by! Don't you find enough time for listening to the cricket commentary or for viewing the television or for useless gossping? If such acivities are given up, you will definitely find plenty of time for spiritual pursuits.
Again, let it be remembered that the repition of the Gāyatrīmantra will gradually result in greater concentration and will-power. Equipped with such an invigorated mind one can achieve better success in life in lesser time.
Emotional Integration of the hindu society
Due to various reasons - both external and internal - emotional integration seems to be fading away in the Hindu society. Though the five fingers in our hand are different from one another, do they not mutually co-ordinate and work for a single purpose? Similarly we should learn to ignore the differences amongst us due to caste, education, wealth, family pride and profession, and to learn to get integrated emotionally. An awareness of our spiritual heritage can help us greatly in this regard.
Key to Transliteration and Pronunciation
Sounds like
Sounds like
अ a - o in son
आ ā - a in master
इ i - i in if
ई ī - ee in feel
उ u - u in full
ऊ ū - oo in boot
ऋ ṛ - somewhat between r and ri
ए e - ay in May
ऐ ai - y in my
ओ o - o in oh
औ au - ow in now
क ka - k in keen
ख kha - ckh in blockhead
ग ga - g (hard) in go
घ gha - gh in log-hut
ङ ṅ - ng in singer
च ca - ch in chain
छ cha - chh in catch him
ज ja - j in judge
झ jha - dgeh in hedgehug
ञ ñ - n (somewhat) as in French
ट ṭa - t in ten
ठ ṭha - th in ant-hill
ड ḍa - d in den
ढ ḍha - dh in godhead
ण ṇa - n in under
त ta - t in
थ tha - th in thumb
द da - th in then
ध dha - the in breathe
न na - n in not
प pa - p in pen
फ pha - ph in loop-hole
ब ba - b in bag
भ bha - bh in abhor
म ma - m in mother
य ya - y in yard
र ra - r in run
ल la - l in luck
व va - v in avert
श śa - sh in reich (German)
ष ṣa - sh in show
स sa - s in sun
ह ha - h in hot
. ṃ - m in sum
: ḥ - h in half