While the चतुर् वर्ण (catur varṇa - four shades)
doctrine focuses on the tempermental classification of soul based on his or
her spiritual quotient, the आश्रम (āśrama) doctrine classifies souls based on their temporal (aging)
stages in life as explained in the table below
Phase
|
Scriptural
Focus
|
Typical % of
age limit
|
Responsibilities
|
ब्रह्मचर्यम (brahmacaryam –
student)
|
मन्त्र सम्हित (mantra samhita)
|
0-25%
|
Learning
Memorizing
Celibacy
|
ग्रिहस्थ (grihastha–
householder)
|
ब्राह्मन (brāhmana)
|
25-50%
|
Earning
Marriage
Procreation
Social
Sustenance
|
वनप्रस्थ (vanaprastha –
retirement)
|
आरन्यक (āranyaka)
|
50-75%
|
Retirement
|
सन्न्यासम (sannyāsam –
renounce)
|
उपनिषद् (upaniṣad)
|
75-100%
|
Renunciation
|
We shall now take a brief look into ब्रह्मचर्यम (brahmacaryam – student)hood
, the first among theseचतुर् आश्रम (catur āśrama – four fold stages) , as relevant to our topic of
discussion.
This is the first major phase in the religious life of a Hindu. It
basically serves as a preparatory stage for every individual, providing
him a platform for equipping himself physically, emotionally,
intellectually with fundamental arts and science of life. In simple
terms, it is a period demanding rigorous learning and strict
compliance to celibacy. Thus, spiritual education and
self discipline are the principle objectives in this phase.
Education here does not refer
to ordinary academic learning focusing on material pursuits.
Education here has a much broader and nobler perspective. To borrow Swami
Vivekananda’s expression, “Education is the manifestation of the perfection
already in man”. Similarly, the self-discipline or chastity does not
merely refer to the physical discipline alone, as explained by Mahatma
Gandhi, “Brahmacharya does not
mean mere physical self control,. It means much more. It means complete control
over all the senses.” Saint
Ramalinga Vallalar, for example has prescribed such disciplining to
be practiced at four levels viz. இந்திரிய ஒழுக்கம் (indhriya ozhukkam – sensual/physical discipline), ¸ கரண ஒழுக்கம் (karaNa ozhukkam -
mental discipline), ஜீவ ஒழுக்கம் (jIva ozhukkam – vital
discipline) & ஆன்ம ஒழுக்கம் (aanma ozhukkam - spritiual discipline)
In Hinduism, an individual is formally inducted (initiated)
as a student, by performing specific religious संस्कार (saṁskāra - sacraments) called विद्यारम्ब (vidyāramba – academic inception) and उपनयनम् (upanayanam – spiritual
initiation) addressing the empirical and spiritual aspects
of learning respectively. While the former focuses on the basic
preliminaries for education, the actual ब्रह्म विद्या (brahma vidyā - Divine Wisdom) begins only with the उपनयनम् (upanayanam – spiritual initiation).
5उपनयनम् (upanayanam – spritual initiation)
Etymologically, the term उपनयनम् (upanayanam) can
be split as उप(upa- near) + नयनम् (nayanam - eyes), which symbolizes ‘the bringing together’ of all knowledge into one’s focus, thereby getting a clearer
(closer) दर्शन (darśana - insight) into ब्रह्म विद्या (brahma vidyā - Divine Wisdom). Alternatively, the term उपनयन (upanayana) can be split as उप (upa- near) + नयन (nayana - leading), which symbolizes, the process of getting closer to आचार्य (ācārya - preceptor), the leader of ज्ञान (jñāna – wisdom). In fact, उप (upa- near) is a common root for
many important terms in Hindusim including उपनिषद् (upaniṣad – metaphysical scriptures), उपन्यास (upanyāsa- spritual contemplation), उपवासं (upavāsaṁ - religious
fasting) etc.
In the western world, such rites of spiritual induction are
technically called ‘Rites of Passage’ as it typically inducts a spiritual seeker
(pilgrim) into the spiritual passage (pilgrimage). For example, the Bar Mitzvah is an important initiation sacrament in Judaism.
Etymologically, the Aramich term technically means ‘Son of the Commandments (scriptures)’; simply stated, it refers to the spiritual
rite of inducting one into as a citiizen into the The Kingdom of God. Similarly, Baptism and Sedreh Pushi are corresponding sacrament rituals in the Catholic Christian
and Zoroastrian cultures respectively.
Such an initiation
ceremony is considered to
be one of the most important milestone in the life of an individual and in
fact, the वतु (vatu - novice child) taking up the उपनयनम् (upanayanam – spritual initiation) is considered to be reborn afresh after
that initiation because his spiritual journey begins from here. In
Hindusim, such consecrated souls are called द्विजः (dvijaḥ – twice born) as explained the the following verses of मनुस्मृति (manusmṛti)
कामान्माता पिता चैनं यदुत्पादयतो मिथः।
संभूतिं तस्य तां विद्याद्याद्योनावभिजायते॥
आचार्य सत्वस्य यां जातिं विधिवद्देदपारगः।
उत्पाद्याति सावित्रया सा स्तया सायाचरायारा॥
(
kāmānmātā pitā cainaṁ yadutpādayato mithaḥ|
saṁbhūtiṁ tasya tāṁ vidyādyādyonāvabhijāyate||
ācārya satvasya yāṁ jātiṁ vidhivaddedapāragaḥ|
utpādyāti sāvitrayā sā stayā sāyācarāyārā||
That the father and mother give birth to him from mutual desire,
so that he is born from the womb, let this be known as the physical birth.
But that birth which is given according to the ordinance through
the Savitri, by the preceptor who has mastered the Vedas, that is the
true birth, the unaging and the immortal
) मनुस्मृति (manusmṛti) (2.147, 148)
(translation by Dr. Bhagavan Das)
In Tāntric (occult) terms, spiritual initiation ritual technically
called दीक्श (dīkśa - consecration), is considered as a साधन (sādhana - process) by which the साधक (sādhaka - pupill)’s otherwise dormant कुण्डलिनी शक्ति (kuṇḍalinī śakti – biomagnetic enegy) is kindled. Obviously, such a दीक्श (dīkśa - consecration) should only be given by a highly proficient आचार्य (ācārya – preceptor) who is a subject matter expert in that domain. The following
verses from the ancient वैष्णव आगम (vaiśnav āgama) text gives a very beautiful definition for
the दीक्श (dīkśa - consecration) process.
दिव्यम् जननम् यतो दद्यत् कुर्यत् पापस्य
सम्क्शयम्
तस्मद्-दिक्शेति स प्रोक्त देशिकैस् तत्त्व-कोव्दैः
(
divyam jananam yato dadyat kuryat pāpasya samkśayam
tasmad-dikśeti sa prokta deśikais tattva-kovdaiḥ
The process by which divine knowedge (divya jnana) is given and
sire destroyed is callens ad diksha by highly learned scholars who are expert
in spiritual affairs
) विष्णु यमल (viṣṇu yamala)
That is why, the आचार्य (ācārya – preceptor) who thus illumines the student is revered with highest esteem
and is considered his गुरु (guru). Etymologically, the term गुरु (guru) is derived from गु (gu - ‘darkness)’ & रु (ru - light
or fire). Hence, the term
गुरु (guru) refers to a spiritual
preceptor who the ‘dispells
darkness by the light of wisdom’. This fact is very categorically
testified in the following verses from the गुरु गीता (gurugītā)
गुकारस् त्वन्धकारस्च
रुकारस् तेज उच्यते।
अज्ञान ग्रासकम् ब्रह्म
गुरुरेव न सशयः॥
(
gukāras tvandhakārasca
rukāras teja ucyate|
ajñāna grāsakam brahma
gurureva na saśayaḥ||
The syllable gu is darkness, and
the syllable ru is to be Light!
The Brahman which swallows (the darkness) of ignorance
is solely the guru, there is no doubt!
) गुरु गीता (gurugītā)
(Translation by Antonio Rigopolous )
The whole process दीक्श (dīkśa - consecration) is often compared to that of delivering of a child by a mother –
just as an embryo is carefully nurtured and protected in the womb of the mother,
similarly a student is mentored and nurtured in गुरुकुलं (gurukula - school) of his गुरु (guru - preceptor). The following verses from the अथर्व वेद (atharva veda)
very categorically testifies this analogy
उपन्य्मानो ब्रह्मचारिणम् कुरुते गर्भम् अन्तः।
(
ācāya upanymāno brahmacāriṇam kurute garbham antaḥ|
The teacher, taking him incharge, makes the student an embryo
within.
Translation by The Cultural heritage of India
)
Let us now take a brief
look into the key events relating to the sacred उपनयनम् (upanayanam – spritual initiation) ritual. On the day prior to the actual event,
the parents of the respective child, are advised to worship lord गनेश (ganesha), who is considered the मूल आधार देवत (mūla ādhār devata) as well as their respective कुल देवत (kula devata – family deity). The next morning, that is they day of the actual उपनयनम् (upanayanam – spritual initiation), the mother and child have breakfast
together from the same plantain leaf-plate, (for the last time). This event
signifies the end of the infancy period of the child as he now ready to move on
to the next stage of spiritual progress as a ब्रह्मचारि (brahmacāri - celibate
learner), speifically it
signifies that his tenure as a student life begins outside the home that is,
typically at the गुरुकुल (gurukula).
Following it, the hair on the head of the child is completely
shaven but for a small குடுமி / शिखा (kudumi / śikhā - tuft) of hair on the crown of the head. This act
hair त्याग (tyāga – donation) symbolizes a kind of sacrifice to God. He then cleanses
himself by taking a bath after which the boy is initially dressed with a कौपीन (kaupīna - loin cloth) and a new set of वस्त्र (vastra - clothes) comprising a வேட்டி / धोति (dhoti / vEtti)
& துண்டு(thuNdu).
The आचार्य / गुरु (ācārya / guru - precptor) then ties a मेखला (mekhalā - girdle) made of special कुश (kuśa - grass) called मुञ्ज (muñja), from left to right around the waist of the boy. This is a very important rite and its technically
called मुञ्जिबन्धन (muñjibandhana) which
formally initiates the boy into the life of ब्रह्मचर्य (brahmacarya – celibacy). Then the proficient गुरु (guru - preceptor), formerly inducts the student into the
learning system by tying a consecrated यज्ञसूत्रं / यज्ञोपवितं (yajñasūtraṁ / yajñopavitaṁ – sacrificial thread/ cloth) like a cross belt across his chest.
The length of the यज्ञसूत्रं (yajñasūtraṁ -
sacrificial chord) is typically 96
units corresponding to 24 times the breadth of the four fingers of man (4
* 24 = 96). The four fingers symbolize the चतुर् आत्म अवस्त (catur ātma avasta – four fold states of the soul) viz. जाग्रत् (jāgrat - waking), स्वप्न (svapna - dream), सुशुप्ति (suśupti - sleep) & तुरिय (turiya - trance), while twentyfour represents 24 अशुद्ध माया / प्रकृति तत्त्व (aśuddha māyā / prakṛti tattva) codified in सांख्य दर्शन (sāṁkhya darśana). These 96 units are folded such that they form 6
loops of 16 units each; each of these unit is 4 finger-breadths in length (6 *
16 = 96 = 6 * (4*4) = 96). The 16 units are paired together thereby
forming 3 pairs of strands (32 * 3 = 96). The 96 units also corresponds
to the 96 ontological entities recogonized in Hindusim viz. 36 तत्त्व (tattva - principles) + 60 उप तत्त्व (upa tattva – sub principles).
Etymologically, the
term यजसूत्रं (yajñasūtraṁ - sacrificial chord) is derived from the words यज्ञ (yajña - sacrifice), which inturn means ‘making sacred’ and the word सूत्र (sūtra – string / thread). The sacred chord contains
three set of strands, each of which is actually (32 * 3= 96) , esoterically
representing the Holy Trinity also referred as the triple realms of
consciousness, viz. सत्-चित्-आनन्दम् (sat-cit-ānandam). The following verses from the साङ्खायमगृहसूत्र (sāṅkhāyamagṛhasūtra) summarizes the whole process behind मुञ्जिबन्धन (muñjibandhana)
and यज्ञसूत्रं (yajñasūtraṁ – sacrificial chord) thus,
After (the student) has washed and adorned himself,(And) after
(the teacher) has sacrificed, both station themselves behind the fire, the
teacher with his face turned to the east, the other with his face to the west.
Let him initiate him standing while (the other also) stands. 'The
firm, powerful eye of Mitra, glorious splendour, strong and prosperous, a
chaste, flowing vesture, this skin I put on, a valiant (man).
Here has come to us, protecting (us) from evil words, purifying
our kin as a purifier, clothing herself, by (the power of) inhalation and
exhalation, with strength, this friendly goddess, this blessed girdle'—with
these words, three times repeated, he ties the girdle from left to right thrice
round.
(There should be) one knot, or also three, or also five. He
adjusts the sacrificial cord with (the words), 'The sacrificial cord art thou.
With the cord of the sacrifice I invest thee.'.
-translation by Hermann
Oldenberg
Thus, we can infer that highest reverence is given to
the यज्ञसूत्रं (yajñasūtraṁ – sacrificial chord) as it has deep spiritual significance as discussed
above. In fact, every initiated ब्रह्मचारि (brahmacāri - student), considers the यज्ञसूत्रं (yajñasūtraṁ – sacrificial chord) itself as Divinity and worships the same, as testified in
the popular verses from पारस्कर गृह सूत् (pāraskara gṛha sūtra) cited below,
यज्ञोपवीतम् परमम् पवित्रम् प्रजापतेर् यत्
सहजम् पुरस्तात्।
आयुश्यम् अग्र्यम् प्रतिमुन्च शुभ्रम् यज्ञोपवीतम्
बलम् अस्तु तेजः॥
(
yajñopavītam paramam pavitram prajāpater yat sahajam purastāt|
āyuśyam agryam pratimunca śubhram yajñopavītam balam astu tejaḥ||
This sacred (sacrificial) thread is extremely purifying, born of
yore, with Prajapati (God Brahma). May this sacred thread endow me with
maximum longevity, strength and radiance..
-translation by Sadguru
Sant Keshavdas
) पारस्कर गृह सूत्र (pāraskara gṛha sūtra) (2.2.18
While the आचार्य (ācārya - teacher) is performing the
ceremony of tying the the यज्ञसूत्रं (yajñasūtraṁ – sacrificial chord) , the student is asked to worship by सूर्य दर्शन (sūrya darśana – Visualizing the
Sun God).
The आचार्य (ācārya - teacher) then provides the ब्रह्मचारि (brahmacāri - student) with a दण्ड (daṇḍa – staff)
made of speacial variety of पलाश (palāśa – buteo fontdoza) wood, symbolizing दम (dama - austerities). The दण्ड (daṇḍa – staff) was
also provided as a weapon to protect & defend himself from dangers. He is
expected to always preseve & carry the दण्ड (daṇḍa – staff) throughout the ब्रह्मचर्य आश्रम (brahmacarya āśrama – celibate
phase). Ofcourse, the दण्ड (daṇḍa – staff) has deeper esoteric significance. For example, it symbolizes
the मन्त्र
पर्वद (mantra parvada - cosmic
pillair / Axis Mundi) in the macro-cosmic scale
and at microcosmic scale it represents the मेरुदण्ड (merudaṇḍa - spinal
cord), through which
the कुण्डलिनि
शक्ति (kuṇḍalini śakti) gets awakened. We shall discuss
the spiritual significance of these concepts later.
Additionally, the साधक (sādhaka - student) is also provided with a अजिन (ajina – antelope / deer skin).to as a upper garment to protect himself from
adverse weather conditions as well as to use the same as a seat-carpet during
meditation. Technically, theयज्ञसूत्रं (yajñasūtraṁ – sacrificial chord), दण्ड (daṇḍa – staff)
& अजिन (ajina – antelope / deer skin) symbolize the formal दीक्श (dīkśa - initiation) of the साधक (sādhaka - student) towards spiritual pilgrimage. In fact,
complete आत्म समर्पण (ātma samarpaṇa – self dedication) of the द्विज साधक (dvija
sādhaka – spiritually re-born / resurrected student) is the esoteric परमार्थ (paramārtha – prime goal) of the उपनयन संस्कार (upanayana saṁskāra – initiation
sacrament). In other words, the
whole process is a kind of आत्मार्पन ब्रह्म यज्ञ साधन (ātmārpana brahma yajña sādhana – self
sacrifical rite of Divinification). In fact, driving home this message in the hearts of the साधक (sādhaka - student), forms one of the मुख्य उपदेश (mukhya upadeśa – principle preachings) of the आचार्य (ācārya -teacher) as testified in the following verses, wherein the गुरु (guru - precptor) explains to his beloved student
thus,
भगस्ते हस्तमग्रभीतस्विता हस्तमग्रभीत्
पुषा ते हस्तमग्रभीदर्यमा हस्तमग्रभीत्
मित्रस्त्वामसि धर्मराग्निराचार्यस्त्व
त्र्प्रस्स्वहं चोभावग्र एतं ते ब्रह्मचारिरां
परिददामीन्द्रैतं ते ब्रह्मचारियां
परिददामीन्द्रैतं ते ब्रह्मचारिरां परिददामि
विश्वे देवा एतं वो ब्रह्मचारियां
दिधार्युत्वाय सुप्रजास्त्वाय सुवीर्याय
रायसपोषाय सर्वेषां
वेदानामाधिपत्याय सुश्लोक्याय स्वस्तये।
एन्द्रिमावृत्मार्त त्रपादियाय वृतमन्वावर्त
इति दनिन्द्रियां बाहुमन्वावृत्य।
(
bhagaste hastamagrabhītasvitā hastamagrabhīt
puṣā te hastamagrabhīdaryamā hastamagrabhīt
mitrastvāmasi dharmarāgnirācāryastva
trprassvahaṁ cobhāvagra etaṁ te brahmacārirāṁ paridadāmīndraitaṁ
te brahmacāriyāṁ
paridadāmīndraitaṁ te brahmacārirāṁ paridadāmi viśve devā etaṁ vo
brahmacāriyāṁ
didhāryutvāya suprajāstvāya suvīryāya rāyasapoṣāya sarveṣāṁ
vedānāmādhipatyāya suślokyāya svastaye|
endrimāvṛtmārta trapādiyāya vṛtamanvāvarta iti danindriyāṁ
bāhumanvāvṛtya|
danindriyona prādeśen danindriyāmsamanvavahṛtyāriṣyataste
hṛdayasya priyo bhuyāsmiti hṛdayadeśambhimṛśati|
tuṣyāmiṁ prasvayaṁ payārvṛtyāthāsyodhvārṅgliṁ pāriyāṁ hṛdaye
nidhāya japati|
Bhaga has seized thy hand, Savitar has seized thy hand, Pûshan has
seized thy hand, Aryaman has seized thy hand. Mitra art thou by right, Agni is
thy teacher, and I, N.N., both of us. Agni, I give this student in charge to
thee. Indra, I give this student in charge to thee. Sun, I give this student in
charge to thee. Visve devâs, I give this student in charge to you, for the sake
of long life, of blessed offspring and strength, of increase of wealth, of
mastership of all Vedas, of renown, of bliss..
-translation by Hermann
Oldenberg
) साङ्खायमगृहसूत्र (sāṅkhāyamagṛhasūtra) (1.3.1)
With this explanation, the गुरु (guru - precptor) provides हृदय स्पर्श दीक्श (hṛdaya sparśa dīkśa – initiation
by touching the heart) of the initiated साधक (sādhaka - student) with his hands; the teacher then
declares thus,
मम व्रते हृदयं ते दधामि
मम चित्तम् अनु चित्तं ते अस्तु
मम वाचम् एकमना जुषव
बृहस्पतिष् ट्वा नियुनक्तु मह्यम्।
(
mama vrate hṛdayaṁ te dadhāmi
mama cittam anu cittaṁ te astu
mama vācam ekamanā juṣava
bṛhaspatiṣ ṭvā niyunaktu mahyam|
Under my will I take thy heart; my mind shall thy mind follow; in
my word thou shalt rejoice with all thy heart; may Brihaspati join thee to me.
-translation by Hermann
Oldenberg
) साङ्खायमगृहसूत्र (sāṅkhāyamagṛhasūtra) (2.4-1.5)
Ofcourse, most importantly, as part of the spiritual orientation,
the आचार्य (ācārya - preceptor), typically after a year after his pupil’s
consecration, teaches the sacred सावित्रि / गयत्रि मन्त्रोपदेश (sāvitri / gayatri mantropadeśa – sermon
of the Gayatri Mantra), the significance of
which we shall discuss in greater detail very shortly; but for now let us
understand the process of such initiation as explained verses quoted below
After one year (the teacher) recites the Sâvitrî (to the student),
(Or) after three nights,Or immediately.
Let him recite a Gâyatrî to a Brâhmana,A Trishtubh to a
Kshatriya,A Gagatî to a Vaisya.
But let it be anyhow a verse sacred to Savitar.
They seat themselves to the north of the fire,The teacher with his
face turned eastward, the other westward.
After (the student) has said, 'Recite, sir!'
The teacher, having pronounced the word OM, then causes the other
one to say, 'Recite the Sâvitrî, sir!'
He then recites the Sâvitrî to him, the verse 'That glorious
(splendour) of Savitar' (Rig-Veda III, 62, 10); (firstly) pâda by pâda, (then)
hemistich by hemistich, (and finally) without a stop..
साङ्खायमगृहसूत्र (sāṅkhāyamagṛhasūtra) (2.1-2.2)
-translation by Hermann Oldenberg
The
student is then asked to प्रदक्षिणम् करोति (pradakṣiṇam karoti - circumambulate) the यज्ञ अग्नि (yajña agni – sacrificial
fires) formally lit (invoked)
by his आचार्य (ācārya - preceptor) specially for this event. The student then offers the fuel sticks into the duly
consecrated अग्नि (agni –fire). This event is technically called as समिध्धानं (samidhdhānaṁ - placing of wood in fire).
The आचार्य (ācārya - preceptor) then administers the student to
specific सङ्गल्प (saṅgalpa – pledges /
vows) taken in the अग्नि साक्षि (agni sākṣi – presence
of the sacred fire), as a
commitment to sincerely perform his नित्य कर्म (nitya karma - daily duties) regularly, as prescribed to him as
part of his ब्रह्मचर्य आश्रमधर्म (brahmacarya āśramadharma
– codes of conduct during celibate student phase). We shall touch upon some of these नित्य कर्म (nitya karma - daily duties) sometime later, but for now let us understand
that a ब्रह्मचारि (brahmacāri - student) is governed by strict codes of conduct. The
following verses summarizes in a nutshell the key instructions of the Guru to
his disciple
ब्रह्मचार्यसि
समिधमाधेहयपोऽशान् कर्म्कुरु मादिवा सुशप्था वाचं यच्छ समिदाधानात्।
(
brahmacāryasi
samidhamādhehayapo'śān karmkuru mādivā suśapthā vācaṁ yaccha samidādhānāt|
'A student art thou. Put on fuel. Eat water. Do the service. Do
not sleep in the day-time. Keep silence till the putting on of fuel.'
-translation by Hermann Oldenberg
) साङ्खायमगृहसूत्र (sāṅkhāyamagṛhasūtra) (2.4.5)
Each prescribed action
in the above commandment, has deep symbolic significance as summarized in the
following table
ब्रह्मचार्यऽसित्याह ब्र्ह्मण एवैऽनं
तत्प्रिददात्यपोऽशा नेत्यमृतं वा आपोमृतमशान्त्येवैऽनं तदाह कर्म कुर्व्ति विऱ्यां वै कर्म
वीर्यं कुर्व्त्येवैऽनं तदाह समिधमाधेहीति समिन्त्स्वात्मानं तेजसा
ब्रह्मवर्चसेनेत्येवैऽनं तदाह मा शुषुप्था ति मा मृथा त्येवैऽनं
तदाहापोऽशानेत्यमृतं वा आपोमृतमशानेत्येवैऽनं तदाह तदेनमुभयतोमृएन परिगृह्णाति तथा
हास्य ब्रह्मचारी न कां चनार्तिमार्चति न स य एवं वेद।
(
brahmacārya'sityāha
brhmaṇa evai'naṁ tatpridadātyapo'śā netyamṛtaṁ vā āpomṛtamaśāntyevai'naṁ tadāha
karma kurvti viyāṁ vai karma vīryaṁ kurvtyevai'naṁ tadāha samidhamādhehīti
samintsvātmānaṁ tejasā brahmavarcasenetyevai'naṁ tadāha mā śuṣupthā ti mā mṛthā
tyevai'naṁ tadāhāpo'śānetyamṛtaṁ vā āpomṛtamaśānetyevai'naṁ tadāha
tadenamubhayatomṛena parigṛhṇāti tathā hāsya brahmacārī na kāṁ canārtimārcati
na sa ya evaṁ veda|
'Thou art a
Brahmakârin,' he says, and thus commits him to the Brahman;--'sip
water!'--water, doubtless, means ambrosia: 'sip ambrosia' is thus what he tells
him;--'do thy work!'--work, doubtless, means vigour: 'exert vigour' is thus
what he tells him;--'put on fuel!'--'enkindle thy mind with fire, with holy
lustre!' is what he thereby tells him;--'do not sleep 1!'--'do not die'
is what he thereby says to him;--'sip water!'--water means ambrosia: 'sip
ambrosia' is what he thus tells him. He thus encloses him on both sides with
ambrosia (the drink of immortality), and thus the Brahmakârin suffers no harm
of any kind, nor does he who knows this.
-translation by Julius Eggeling
) शतपथ ब्राह्मण (śatapatha brāhmaṇa) (11.5.4.5)
Please remember that उपनयनम् (upanayanam – spritual initiation) is a ritualistic ceremony recommended to
individuals belonging to almost all the वर्ण (varNa - classes) excepting
the शूद्र (śūdra) who are denied entry
to such sacraments as explained in the शतपथ ब्राह्मण (śatapatha brāhmaṇa)
तन्न सर्व इवाभिप्र्पद्येत ब्राह्मणो वैव राजन्यो वा वश्यो
वा ते ह् यज्ञ्याः।
(
tanna sarva ivābhiprpadyeta brāhmaṇo vaiva rājanyo vā vaśyo vā te
h yajñyāḥ|
Not every one may enter it, but only a Brahman,
or a Ra^anya (Ksatriya), or a Vai^ya, for these are able to
sacrifice.
-translation by Julius
Eggeling
) शतपथ ब्राह्मण (śatapatha brāhmaṇa) (3.1.2.1.9)
The शूद्र (śūdra) have been denied this opportunity because
of their low spiritual quotient. They are in fact condemned as चन्दाल (candāla – spritual outcastes) or untouchables. As already discussed,
ideally, the categorization of the वर्ण (varNa - classes) is supposed to be
based on the spritual quotient of the individual and not based on his or
her जाति (jāti – caste). However, as already discussed, this concept has been thoroughly
misinterpreted in the later day versions of cast system which plagued the
Indian society even till date. The later day version of caste system is
absolute non-sense.
Thus, we need to understand that Hindu wisdom is not biased to any
specific caste or creed. उपनयनम् (upanayanam – spritual initiation) can offered to any deserving candidate purely based on the
individual’s merit and commitment to consciously and regularly learn and
practise (by thought, word and deed) the wisdom and morals emphasized in all
the Holy Scriptures and to sincerely abide by the principles of celibacy. In
fact, according to the original Vedic tradition, even deserving womern were
given the initiation. For example, it is a well know fact according the महा इथिहास रामायन (mahā ithihāsa rāmāyana), even सीता देवी (sītā devī) is supposed to have performed the ritual.
However, based on the competency of the individuals belonging to
the respective classes, in terms of the aptitude and attitude, ancient
scriptures like ग्रहस्त्य सूत्र (grahastya sūtra) recommend the following guidelines
Category
|
ब्राह्मन (brāhmana)
|
क्षात्रिय (kṣātriya)
|
वैश्य (vaiśya)
|
Recommended age limits in years
|
8-16
|
11-22
|
12-24
|
मन्त्र छन्द (mantra Chanda – mantric meter)
& associated matrix in terms
of (pāda - feet)
* वर्ण(varṇa - syllables)
|
गायत्री (gāyatrī)
Consisting of 3 पाद (pāda - feet)
* 8 वर्ण (varṇa - syllables)
|
त्रिश्तुब् (triśtub)
Consisting of 4 पाद (pāda -
feet) * 11 वर्ण (varṇa - syllables)
|
जगति (jagati)
Consisting of 4 पाद (pāda - feet)
* 12 वर्ण (varṇa - syllables)
|
Revealed to ऋशि (ṛśi
– seer sage)
|
विश्वामित्र (viśvāmitra),
|
हिराण्यस्तूप (hirāṇyastūpa),
|
वामदेव (vāmadeva),
|
मेखला (mekhalā - girdle)
|
मुञ्ज (muñja –grass)
|
Bowstring
|
Woolen thread
|
Skin
|
Antelope skin
|
Spotted deer skin
|
Cow – Hide skin
|
दण्ड (daṇḍa – staff)
|
बिल्व (bilva) wood
|
न्यग्रोध (nyagrodha) wood
|
उदुम्बर (udumbara)
|
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