Upākarma is one of the most important parvas which is observed in the month of Śrāvaṇa. This is a very important parva which is observed all over India. The people of North India say—“Four very important parvas are observed in our country. They are sravanī-Upākarma, daśaharā (Navarātra, Vijayadaśamī,) dīvālī (dīpāvalī) and Holī. Though these four are important for all, they are especially important to brahmins, Kshatriyas, Vaishyas and śūdras respectively”. Karmas are of three types. They are kāmya, nitya and naimittika. Kāmya karmas are the ones which are performed only if there is a desire for something; otherwise they need not be performed. Nitya karmas are obligatory deeds which have to be performed every day. And the Naimittika Karmas are the ones which should be performed compulsorily on some particular days which are significant because of the Tithi, star and the planetary position of the day etc. Upākarma belongs to the third category. It is a parva karma which should performed every year on a particular day. It is a commendable auspicious karma related to the study of the vedas. Some Maharshis consider this as one of the eighteen Mahāsamskāras.
Names
Names of Upākarma and the reason for using the term
This parva is called by many names in Śāstras such as Upākarma, adhyāyopākarma, upākaraṇa, vedasvīkāra, vedārambhaṇa etc., In North India it is known by the name ‘Śrāvaṇī’, in Tamilnadu, it is called ‘Āvaṇi avittam’ In Karnataka it is called by the scriptural name ‘Upākarma’ by people who are knowledgeable in traditions. Common people call it ‘janivārada habba.’
As it is a sacrament of initiation for the study of vedas and their comprehension, the names Upākarma, adhyāyopākarma, upākaraṇa, vedasvīkāra, and vedārambhaṇa suit the parva. (उपाक्रियते अनेन इति उपाकरणं. उप + आ + कृ + मनिन्) The name Śrāvaṇī also suits it as it is an important festival in the month of Śrāvaṇa. As this is a festival which is observed by Yajurvedis on the day when the star Śravishṭhā occurs in the month of Śrāvaṇa, tamils call it ‘Āvaṇi-Avittam’ As the wearing of a new sacred thread (janivāra) is noticed by all, the custom of calling it. ‘janivārada habba’ by common people is in vogue.
Adhikāris
(Rightful claimants) for Upākarma and rules of time for the observance
This is a parva which should be observed by men who belong to all Vedaśākhās (branches of the vedas). All those who have undergone upanayana samskāra are qualified to observe this. Even those who are not qualified for upanayana, should worship God in a special way and meditate upon him on this day, which is dear to the Veda Purusha (The God of the Vedas).
Some people think that Upākarma is important only to Brahmacāris and not of much importance to others. But Dharmaśāstras state that Upākarma observance is intended for all the three i.e. Brahmacāris, gṛhasthas and Vānaprasthas.
अधीयीत गृहस्थोऽपि नियमाद्ब्रह्मचारिवत् (व्यासस्मृति)
उपाकर्म तथोत्सर्गं वनस्थानामपीष्यते,
धारणाध्ययनं कृत्वा गृहिणां ब्रह्मचारिणाम् (देवलस्मृति)
Upākarma should not be performed in the year of the passing away of one’s father or mother. This vrata should not be observed in jātāśauca (impurity caused by the birth of a child in the family) or mṛtāśauca (impurity because of a death in the family). It is not auspicious to observe Upākarma in malamāsa (intercalary month) But some people say that Upākarma can be observed after performing Śāntikarma (expiatory or propitiatory rites). But the first Upākarma (pratamopākarma) should never be done in Malamāsa.
Bṛhaspati, Śukra, Maṅgala and Budha (Jupiter, Venus, Mars and Mercury) are the adhidevatās (presiding deities) for Ṛgveda, Yajurveda, Sāmaveda and Atharvaveda respectively. It is auspicious for the followers of respective shākhās to observe this vrata on those days when the power of the respective grahas is strong.
ऋग्यजुस्सामअथर्वेशा जीवशुक्रकुजेन्दुजाः ।
शाखाधीशे शक्तियुक्ते तच्छाखाध्ययनं शुभम् ॥
गुरुर्भृगुसुतो धात्रीपुत्रः शशधरात्मजः ।
स्युरेते ऋग्यजुस्सामाथर्वणाधिपाः स्मृताः ॥
Sages state that the months of Śrāvaṇa, Bhādrapada or Āshāḍha, and the tithīs Pūrṇima and Pañcamī, and the stars Śravaṇa and Hasta are best suited for the observance of Upākarma. But different Sūtrakāras (Authors of religious manuals) have stated either different months, tithis and Nakshatrās, or the same month, tithi and Nakshatrās among these. It is best for people who belong to different śākhas to observe the vrata according to the words of their Sūtrakāras.
Manu has stated that Upākarma should be observed in the month of Śrāvaṇa or Bhādrapada.
श्रावण्यां प्रोष्ठपद्यां वाप्युपाकृत्य यथाविधि। युक्तश्छन्दांस्यधीयीत ।
Of the two months (Śrāvaṇa, Bhādrapada), Śrāvaṇa is generally considered suitable for Ṛgvedis and Yajurvedis, and Bhādrapada is considered suitable for Sāmavedis for Upākarma.
Āpastamba is of the opinion that Upākarma should be observed on the day of Śrāvaṇa Pūrṇima.
श्रावण्यां पौर्णमास्यां अध्यायं उपाकृत्य
He opines that it is desirable to observe Upākarma on the Pūrṇima of Bhādrapada, if any blemish or inconveience is encountered in Śrāvaṇa. But it is important that it is observed in Pūrṇimā tithi.
Āshvalāyana states that Upākarma should be observed either on the day of Śrāvaṇa nakshatra in the month of Śrāvaṇa, or in Hastā Nakshatra occuring with Pañcamī tithi.
अथाथोऽध्यायानामुपाकरणं ओषधीनां प्रादुर्भावे
श्रवणेन श्रावण्यां पाञ्चम्यां हस्तेन वा।
According to Yājnavalkya, Upākarma should be observed on Śrāvaṇa Pūrṇima with Śrāvaṇa Nakshatra or on Pañcamī with Hasta Nakshatra.
अध्यायानामुपाकर्म श्रावण्याम् श्रवणेन वा।
हस्तेनौषधिभावे वा पाञ्चम्यां श्रावणस्य तु ॥
Bodhāyana says that Upākarma should be observed either on Śrāvaṇa Pūrṇima or on āshādha Pūrṇima.
श्रावण्यां पूर्णमास्यां आषाढ्यां वोपाकृत्य माध्यां वा उत्सृजेत् ॥
According to sage Gautama, Upākarma should be observed either in the month of Śrāvaṇa or Bhādrapada.
श्रावणीं वार्षिकीं प्रौष्ठपदीं वोपाकृत्य
Vasishṭha smṛti also gives the same opinion. This smṛti states that Pūrṇimā is a must for Upākarma.
अथातः स्वाध्यायोपाकर्म श्रावण्यां पूर्णमास्यां प्रौष्ठपद्यां वा॥
We have to note an important matter here. The time when medicinal plants start sprouting is the most auspicious time for observing Upākarma.
“ओषधीनां प्राद्रुर्भावे”
“तद्वार्षिकमित्याचक्षते”
Sages say “ऒषधिप्रादुर्भावे”. If the medicinal plants fail to sprout in Śrāvaṇa, Upākarma should be performed in Bhādrapada when the medicinal plants sprout.
Those who state that Śrāvaṇa nakshatra is most important for Upākarma should note an important point. “If Śrāvaṇa nakshatra does not pervade for the whole day and if it is conjoined with uttarāshāḍhā, Upākarma should not be observed on that day. And,if star Śravaṇa is conjoined with Dhanishṭhā, Upākarma should be observed on that day”— says the Vyāsasmrtī.
श्रवणेन तु यत्कर्म उत्तराषाढसंयुतम् ।
संवत्सरकृतोऽध्यायः तत्क्षणादेव नश्यति ॥
धनिष्ठासंयुतं कुर्यात् श्रावणे कर्म यद्भवेत् ।
तत्कर्म सफलं विद्यादुपाकरणसंज्ञितम् ॥
According to Āpastamba, Upākarma should be observed on Pūrṇima of Bhādrapada or Āshāḍha, if any āsouca occurs in Śrāvaṇa, or if it is a Malamāsa, or if any blemishes, eclipse, Saṅkramaṇa or the setting of the planets Guru and Śukra happen to occur in Śrāvaṇa. If there are any demerits or stains in all these three months, Upākarma should be observed in the month of Śrāvaṇa, according to Vasishṭhasmṛti and Vyāsasmṛti.
मासत्रयेपि दोषश्चेत् श्रावण्यामेव कारयेत्
When all the three months have some doshas (blemishes), Upākarma should be observed in Śrāvaṇa itself, after performing śānthi karmas with the mantras prescribed for gṛahayajna.
Now we have to evaluate one or two matters alluded to earlier.
The first is whether Upākarma is nityakarma or naimittika karma. “Nityakarma is one which has to be performed everyday” is one definition. In that sense, Upākarma is not a nityakarma. (Because) It is performed only on a specified day in a year. But nityakarma would mean duties which should be done regularly as per rules every day. “It is a karma that should be necessarily observed on time according to precepts. If not, it causes a demerit (called) pratyavāya”-This is another definition of Nityakarma. From this point of view, Upākarma becomes a Nityakarma only. The analysis provided by Mārkandeya Purāṇa in this regard may be noted here.
नित्यं नैमित्तिकं चैव नित्यनैमित्तिकं तथा ।
गृहस्थस्य त्रिधा कर्म तन्निशामय पुत्रक ॥
पाञ्चयज्ञाश्रितं नित्यं यदेतत्कथितं तव।
नैमित्तिकं तथा चान्यत् पुत्रजन्मक्रियादिकम् ॥
नित्यं नैमित्तिकं ज्ञेयं पर्वश्राद्धादि पण्डितैः ।
(A gṛhastha (householder) must necessarily perform three duties namely nitya, naimittika and nityanaimittika karmas. Nityakarmas are those which are performed based on the pañcamahāyajnas. When a male child is born in the family, Jātakarma (A ceremony at the birth of a child) is to be done. For this reason it comes under naimittika karma. Karmas such as performing a śrāddha to please the pitṛs which are performed on specific parvas come under nityanaimittika karmas. It comes under Naimittika as it is performed due to the death of a relative. It also comes under nityakarma as it is enjoined on every parva such as amāvāsya, saṅkramaṇa and grahaṇa. From this point of view, Upākarma is also a Nityakarma as it has to be observed by all the dvijas (twice born), on the day of the occurrence of Śrāvaṇa (Bhādrapada Āshāḍha), Pūrṇima, Śravaṇanakshatra, Hastanakshatra etc., as per precepts.
The second matter: On what days Upākarma is prohibited? The Śāstras say that it should not be performed on those days which have blemishes such as Āsauca, Malamāsa, eclipse, non-appearance of guru or śukra etc. And, it should be observed on a day which is free from these blemishes.
मलमासे निपतिते सूतके मृतकेऽपि वा ।
ग्रहणे सङ्क्रमे वोपि मौढ्ये च गुरुशुक्रयोः ॥
प्रौष्ठपद्यामथाषाढ्यामुपाकरणमिष्यते
(वसिष्ठस्मृति, वैद्यनाथीय वर्णाश्रमाचारकाण्ड)
प्रायश्चित्तं तु सर्वस्य मलमासे विवर्जयेत् ।
उपाकर्मोत्सर्जनं च पवित्रदमनार्पणम्॥
“In spite of all these, Upākarma is a nityakarma like sandhyāvandana. Therefore it should be observed even if it comes in a malamāsa. Only the prathama Upākarma should not be done in malamāsa. Instead, it should be done in śuddhamāsa.” — With this explanation some perform the yearly Upākarma even if it occurs in a malamāsa. Which of these two opinions is right? When there is a provision, it is best to perform it in a month other than a malamāsa. If another auspicious day is not available, only then it should be done in malamāsa.
सावकाशं तु यत्कर्म न कुर्यान्मासि दूषिते ।
कुर्यान्निरवकाशं तु नित्यं नैमित्तिकं तथा॥
Third question: Can Upākarma be performed in the year of the death of any of the parents when the ābdikas are yet to be completed?
Śāstras say—“The body of the Karta (the one who has performed the obsequies of the parents) is said to be impure till the year end rites are completed. So, excepting the māsikas (monthly rites) no other karmas such as pitṛkarmas or devatākarmas should be performed.”
प्रमीतौ पितरौ यस्य देहस्तस्याशुचिर्भवेत् ।
न दैवं नापि पित्र्यं वा यावत्पूर्णो न वत्सरः ॥ (धर्मसिन्धु page 964)
As Upākarma is both a daiva (divine) and an Ārshakarma (pertaining to the sages), it should not be performed according to the above statement, in the year of death of father or mother. Also, Hemādrismṛtimīmāmsā clearly states that Upākarma is included in the list of karmas prohibited from being observed till the Ābdika ceremony is over. This statement is quoted by the texts of religious codes and commentary viz.,-vaidyanāthīya Varṇāśramācāra kānḍa (p. 219), Nirṇayasindhu (III 4791) and Dharmasindhu P. 961)
स्न्नानं चैव महादानं स्वाध्यायं चाग्नितर्पणम् ।
प्रथमेऽब्दे न कुर्वीत महागुरुनिपातने ॥
(Performing of Snātakakarma, Mahādāna, Svādhyāya and especially Agnipūja and even Tarpaṇa should not be done (by a person) when (either of his) parents has passed away, till the Ābdika (ceremony) is completed.)
According to this, the aforesaid persons who are in the pitṛdīkshā do not perform Upākarma till the Ābdika is over. But there is a custom practiced by some, who perform the regular Upākarma even before the Ābdika is over. They defend their practice in the following way.
a) The word svādhyāya referred to in the above śloka does not mean Upākarma. It means upanayana (thread ceremony) (“स्वाध्यायः” उपनयनं तदर्थत्वात् उपनयनस्य). Therefore only upanayana is prohibited and not Upākarma.
b) If sapinḍīkaraṇa is scheduled to be performed at the end of the year, Upākarma is prohibited as per the above śloka. But if sapinḍīkaraṇa is done earlier then the performer’s body does not remain aśuci. Therefore Upākarma can be performed before the Ābdika.
But there is no statement or indication in the above śloka that Upākarma is prohibited only for persons who perform sapinḍikaraṇa at the end of the year.
“Upākarma can be observed or dropped as per one’s family custom”— This is one of the solutions to be above problem.
“Those who have the strength of mind and feel that they are not impure as they have performed sapinḍīkarṇa earlier can observe Upākarma. But those who feel in their hearts that they are mentally and spiritually in pitṛdikshā during the entire year, and so have no right to perform the auspicious ritual of Upākarma which is both daiva (related to gods) and Ārsha (related to sages)”—This is also considered as the suitable solution to the problem.
Also, points like why Upākarma should be performed, what is the benefit from it and what one stands to lose if it is not performed should also be discussed.
“The first Upākarma which comes after the upanayana is called prathamopakarma. Brahmacāris acquire the right to do brahmayajna only after performing prathamopākarma. “After that, by the observance of Upākarma by them every year, their vedādhyayana gets refreshed. The newness which causes prosperity is obtained by that. The study of the vedas which has become stale, gets renewed” - say the śāstras.
प्रत्यब्दं यदुपाकर्म सोत्सर्गं विधिवध् द्विजैः ।
क्रियते छन्दसां तेन पुनराप्यायनं परम् ॥ (कात्यायन)
अयातयामैश्छंदोभिः यत्कर्म क्रियते द्विजैः ।
क्रीडमानैरपि सदा तत्तेषां वृद्धिकारणम् ॥
(वैद्यनाथीय, वर्णाश्रमाचारकाड page 53)
The abovesaid benefit will not accrue to one who does not observe Upkārma.