It is necessary to take note of another important observence regarding the study of Vedas. It is called ‘Adhyāyotsarjana’ or shortly utsarjana’.
What is this Utsarjana? Utsarjana or Udvāsana means leaving off or sending off. Leaving off what? It is the (leaving off of) vedic studies. On the day of Upākarma, after the worship of sages and deities, Vedas have to be begun (again) as per precepts, and having studied thus for a period of time constantly, the studies should be suspended temporarily, and the duration of studies also has to be limited. But that time, (at the disposal of the student) should not be idled away. It should be well utilized for the special study of śāstras which are the limbs of the Vedas. And again on the day of upākarma, the study of the Vedas should again be begun as per precepts. Thus, for the purpose of the special study of the śāstras, the constant study of the Vedas is suspended in an auspicious way. This itself is Utsarjana.
In ancient times the study of both the vedas and the Śāstras used to take place (simultaneously) and the presiding goddesses of the divine knowledge and wisdom of both streams would be pleased. But (such a system is almost lost and) much apacāra injustice is committed regarding this in our schools of vedas and samskṛta. One of the main apacāra refers to the time allotted for the curriculum of the vedas and scriptures. The six śāstras viz śikshā, vyākaraṇa, chandas, Nirukta jyotisha and kalpa are called vedāṅgas. Besides these, tarka, mīmāmsā sānkhya, yoga and other Śāstras, Itihāsa and purāṇas were taught by the sages for the purpose of explaining and preserving the vedas. But unfortunately in our present day samskṛta pāṭhaśālas, curriculum and timetables have been designed in such a way that these two (i.e. the vedas and vedāṅgas) cannot coexist (in the same body of studies). Thus, a scholar who has specialized in tarka, vyākaraṇa etc and has obtained a degree in them need not have even a smattering of the knowledge of the vedas. And, Vedic scholars may not find the need to have the knowledge of grammar and other Śāstras.! It has become a tradition where scholars who study logic etc ridicule vedic scholars calling them ‘vedādhyāna jaḍa’ (indolent and lazy vedic practitioner) and vedic scholars jeering them as ‘aśrotriya‘ (one who has no knowledge of the vedas and scriptures) and ‘avaidika’ (one who is not well versed in the Vedas.). “The body (i.e. the vedas), the limbs and the bodyguards are free to remain strangers to each other. Even if they are familiar, they can look at each other with contempt - This seems to be the end result of the unscientific curriculum that is in vogue now.
Hundreds of texts have been written that are enough to bury the vedas and vedaṅgas gifted to us by our great Ṛshis. And those who carry the load of the knowledge of these books are considered great scholars. The current curriculum is not helpful to prepare a scholar who has sufficient knowledge of the vedas, vedāṅgas, logic and other scriptures.
But, in the curriculum of the Maharshis, there existed a scheme in which every student could obtain a sufficient knowledge of the Vedās, vedāṅgas and śāstras. These was a system in which every student could have access to the happy union of the body, the limbs and the bodyguards. In that scheme, the student could study the vedas, continuously, starting with Upākarma and ending with utsarjana. And again starting from Utsarjana, they could take up the study of the śāstras with special emphasis, till the next Upākarma. By this all students could gain the knowledge of both the Vedas and śāstras and the society would greatly benefit from this.
Earlier, we have noted that as per precepts, Upākarma should be taken up in Śrāvaṇa or Bhādrapada. Now, we shall discuss what is the right time for the (temporary) suspension of the study of the Vedas, and the scheme for taking up the study of the Vedas and Śāstras thereafter.
The Manudharma śāstra states that utsarjana should be done on the morning of śukla prathama of the months of pushya or māgha, outside the town (near a great river, sea or a lake)
पुष्ये तु छन्दसां कुर्यात् बहिरुत्सर्जनं द्विजः ।
माघशुक्लस्य वा प्राप्ते पूर्वाहणे प्रथमेऽहनि ॥
Sage Āpastamba states that this sacred rite should be performed on the Pūrṇima of the month of pushya, or on the day of star Rohiṇi in the same month.
पौष्यां पौर्णमास्यां रोहिण्यां वा विरमेत्
Yājṅavalkya instructs that it should be performed on the day of star Rohiṇi in Pushyamāsa or on the day of Ashṭaka (i.e. the Ashṭami of Kṛshṇapaksha)
पौषमासस्य रोहिण्यामष्टकायामथापि वा।
जलान्ते छंदसां कुर्यादुत्सर्गं विधिवद्बहिः ॥
After evaluating these, the Nirṇayasindhu states the conclusion as follows:—“Those who observe Upākarma in Śrāvaṇa should do utsarjana on the śukla prathama of Pushya, and those who observe Upākarma in Bhādrapada should do utsarjana in the morning of śuklaprathama in the month of Māgha. Those who follow Āpastamba sūtra, should do the utsarjana on Pushya Pūrṇima or on the day of Rohiṇi Nakshatra in pushya. Those who follow Bodhāyana sūtra should do utsarjana either in pushya or māgha. Ṛgvedis should do it on the Pūrṇima of māgha. (“अध्यायोत्सर्जनं माध्यां पौर्णमास्यां विधीयते”) Sāmavedis should do it when the sun is with simha in the month of pushya. Those who follow kātyāyana sūtra should do Utsarjana in the month of Bhādrapada.”
But some smṛtis say - “On the whole, it should be understood that the months of Pushya and Māgha, the tithis Pūrṇima, śuklaprathamā and Kṛshṇāshṭami and the star Rohiṇi are best suited for the ritual of Vedotsarjana, in the view of the sages.”
पुष्ये तूत्सर्जनं कुर्यादुपाकर्म दिने तथा (खादिरगृह्य)
उत्सर्जनं पौषमासे उपाकर्म दिने तथा (स्मृतिसमुच्चय)
But doing utsarjana on the day of Upākarma itself is not the main option. It is a secondary alternative advised for those who cannot do utsarjana on the prescribed day due to some unforeseen problems or illness. Then, what about the arrangement pertaining to the study of Vedas and śāstras from the time of Utsarjana on the prescribed day till the next Upākarma? The great sages have the following to say:
After the utsarjana, vedādhyana should be done only in the śuklapakshas. The vedāṅgas should be studied in the Kṛshṇapakshas. But the Vedaṅgas may be studied on the days of anadhyayana also.
अत ऊर्ध्वं तु छन्दांसि शुक्लेषु नियतः पठेत् । (मनु)
वेदाङ्गानि तु सर्वाणि कृष्णपक्षेषु सम्पठेत् ॥
वेदोपकरणे चैव स्वाध्याये चैव नैत्यके ।
नानुरोधोऽस्त्यनध्याये होममन्त्रेषु चैव हि ॥
अत ऊर्ध्वं शुक्लपक्षेष्वधीयीत, कामं तु वेदाङ्गानि” (वसिष्ठस्मृति)
Well, what is the use of doing adhyāyotsarjana (temporary suspension) at the proper time? The answer is, whatever the benefit that is obtained by Upākarma will be obtained by utsarjana also. That is, the study of the Vedas does not get stale but gets renewed. Or, in other words, without getting stale and insipid, it becomes strengthened. So, saṅkalpas with only the following purport should be uttered—“अधीतानां अध्येयमाणानां वेदानां यातयामतानिरासेन आप्यायनद्वारा सवीर्यत्वाय अध्यायोत्सर्जनाख्यम्….. अध्यायोपाकर्माख्यं कर्म करिष्ये”
If one cannot to do utsarjana at the proper time, he should undertake the appropriate prāyaścitta and then perform Upākarma.
The atonements are as follows:
- Performing Homa with Ājya in fire with the mantras “कामोकार्षिन्मन्युरकार्षीत् स्वाहा” or performing the japa of (the mantra) “कामोकार्षीन्मन्युरकार्षीत्”
- Doing Prāṇāyāma 16 times
- Doing the japa of Virajāmantra appearing in mahānārāyaṇa, or doing Ājyahoma with that.
- Performing the Homa called पाहि त्रयोदश” etc.,
These prāyascittas are powerful enough to routout the blemishes caused by not observing utsarjana at the right time, and can also provide atonement for the other doshas that have been caused during the whole year. They contain very powerful mantras and tantras which can redeem all the sins.
The purport of these (mantras) is as follows:-
“I did not observe utsarjana at the proper time. It was because of my own kāma and krodha. Let me be freed from these doshas. Let my rajoguṇa and all my sins get redeemed. Let both my internal and external sense organs and my body be completely purified. I will become an inherently pure jyothissvarūpa (form of divine light). I will reach the state of parama satya (supreme truth) through sapta vyāhṛtis. I (we) will meditate upon the sin-redeeming and the supreme effulgence of the creator Lord who incites (stimulates) our minds in Dharma and jnāna. It is the Parabrahma Paramātma who becomes comprehensible by praṇava. It is the abode of the divine nectar called ‘Āpojyoti’. It is the trueform of Sat, Cit and Ānanda. O divine fire in the form of God! save me from sins: help me to get over all the adversities. Destroy both my internal and external enemies. Bless me with all the wealth I aspire for.”
There is no need to observe prāyascitta if utsarga is done on the day of Upākarma itself, because the day of Upākarma also happens to be an important time for utsarjana. If one can not do it in pushya māsa, it can be done on the day of Upākarma itself. “उत्सर्जनं चेन्न करोति पुष्ये सहैव कुर्यादुभयं तदा तु” (स्मृतिसमुच्चय)
1) Some say that utsarjana done even on the day of the Upākarma will not be kālātīta. But it is not correct.
Śāstras have not stated that this is the best option. Those who cannot do it at the proper time due to illness etc., and thus take it up at the time of gouṇakalpa, must atone for it. Is not the fourth ārghya offered during sandhyāvandanam as atonment if the ārghya pradāna happens to be offered beyond the stipulated time? In the same way, we opine. that atonement should also be done here. It is best to take up (the study of) both the Vedas and śāstras in the time most suited naturally. And the śāstras determine (and state) such (best) times.
2) Some who cannot do utsarjana in pushya atone for it but observe Upākarma without performing utsarjana afterwards. This is also not quite correct. The rule that the regular three ārghyapradānas should not be given up just because the special arghya is offered anyway as atonement, should be remembered here as an example. Not doing utsarjana at all should not become a tradition.
1) Another important thing. Atonement is done when an omission is caused unknowingly or because of illness. But it is not prudent to commit the mistake of not performing the rite at the proper time, in spite of being fully fit to perform it, taking shelter under atonement.
Now, we shall discuss briefly the modalities of conducting Upākarma and utsarjanas and also discuss some important matters related to them.
We come across many similarities and differences in the rituals pertaining to these, as per different vedaśākhas and sūtras.
Some rituals viz., invocation of sages, pūja, tarpaṇa, and homa with reference to them, wearing of the new sacred thread, and the study of the beginning parts of the Vedas are common to all the śakhas and sūtras. And, to a great extent, there are similarities in the performance of utsarjana and Upākarma also.
The modality of those who follow the āshvalāyana prayoga of Ṛgveda, is as follows: First, Nāndīśrāddha is performed in the ritual of utsarjana. Pradakshiṇa granthis (knots in the clockwise order) are made in darbhas and wearing the sacred threads in the Nivīti (position), the seven sages viz. Gautama, Atri, Bharadhvāja, Vishvāmitra, Kashyapa, Jamadagni and Vasishṭha are invoked and they are worshipped with the sixteen fold upācaras, and ārghya is offered to them. And then in the Upavīti position nine personages namely Sāvitrī, Brāhmī, Śraddhā, Medhā, Prajnā, Dhāraṇā, Sadasaspati, Anumati and Chandorshi are (invoked and) offered ghee oblations with svāhākāras; and homa is (to be) performed to twenty devatās. (Beginning with Agni the twenty devatas are agni-aptṛnasūryas, agni-śakunta, agni-mitrāvaruṇa, agni-āpas, agni-maruttas, agni-varma, agni-indrāsomas, Indra, agnimaruts, pavamānasoma, soma-agni, and samjnāna). Then Gāyatrī is chanted three times in the method of upadeśa followed by the recitation of the beginning parts of Ṛgveda, or the four Vedas and the vedāṅgas. Later the Paridhāniyamantra viz ‘Namo Brahmaṇe’ is chanted thrice and the Anusandhāna is done with the mantra.
“संज्ञानं उशनावदत् ओं उत्सृष्टा वै वेदाः” (The utsarjana of the Vedas is done)
Next, Ācāryās such as Agni and Gautama should be saluted and tarpaṇa should be offered to Sāvitri etc. with the mantra ‘सावित्रीं तर्पयामि’ (the Tarpaṇa is offered to Sāvitri, Brāhmi, Śraddhā, Medhā, Prājnā, Dhāraṇā, Sadasaspati, Anumati, Chandāmsi, Ṛshayah, Agni-Sūrya, Agni-Śakunta, Agni-Mitravaruṇa, Agni-Āpa, Agni-maruttas, Agni-varma, Agni-Indrāsomas, Indra, Agni-maruta, Pavamānasoma, Soma-Agni and Samjnāna) The following devatās should be offered tarpaṇa by chanting ‘tṛpyantu’-They are agni, Vishṇu, Prajāpati, Brahmavedas, god, Ṛshis, Sarvachandas, Omkāra, Vashaṭkāra, Vyāhṛtis, Sāvitrī, Yajnas, Dhyāvāpṛthvis, Antariksha, Ahorātras, Sānkhyas, Siddhas, oceans, rivers, mountains, holy places, medicinal plants, trees, Gandharvas, Nāgas, birds, cows, Sūryas, vipras, yakshas, rākshasas and Bhūtas.
Then wearing the sacred thread in the nivīthi position and chanting ‘tṛpyantu’, the following ṛshīs viz., — Śatarcinah, Mādhyamāh, Gṛtsamada, Viśvāmitra, Vāmadeva, Atri, Vasishṭha, Pragāthāh, Pāvamānyah, Kshudrasūktāh, Mahasūkthāh, Sanakah, Sanātana, Sanandana, Sanatkumāra, Sanatsujāta, Kapila, Olha, Āsuri and Pancaśikha should be offered tarpaṇa.
Next, switching over to Prācīnāvīti, the following personages viz.-Sumantu, Jaimini, Vaiśampāyana, Paila, Sūtrabhāshya, Bhārata-Mahābhārata Dharmācāryas (2) Jānantī, Nāhavī, Gārgya — Gautama, Śākalya, Bābhravya, Māndavya, Māndūkeyas (3) Gārgī, Vācaknavī (4) Badabā Prācītheyī, sulabha maithreyī, Kahola, Kaushītaka, Mahākaushītaka, Paiṅgya, Mahāpaiṅgya, Suyajna, Sānkhyāyana, Aitareya, Mahaitareya, Śākala, Bāshkala, Sujātavaktra, Oudavāhi, Mahaudavāhi, Saujāmi, Śaunaka, Āshvalāyana, and other Ācāryas should be offered tarpaṇa by chanting ‘tṛpyantu’. Afterwards, those who are adhikāris (the ones who are supposed to perform) should offer tarpaṇa to their pitṛs. And then Lord Yama should be offered tarpaṇa (invoking him) by the names viz., Yamam, Dharmarājam, Mṛtyum, antakam, Vaivasvatam, Kālam, Sarvabhūthakshayam, Oudumbaram, Dhadhnam, Nīlam, Parameshṭhinam, Vrkodaram, Citram, Citraguptam, and then the japa of the names of yama should be performed ten times with the śloka-
“यमो निहन्ता पितृधर्मराजो वैवस्वतो दण्डधरश्च कालः ।
भूताधिपो दत्तकृतानुसारी कृतान्त एतद्दशभिर्जपन्ति ॥”
And the Śānti sūktas viz “आ नो भद्राः” etc should be chanted for peace, and the parjanya sūkta for abundant rains. Then chanting the mantra “विश्वेत्ता ते” the udvāsana (giving a send off) to ṛshīs should be performed in water, and after acamana, addressing the vedas. Brahmins should be fed.
Same is the case with Upākarma also after Mādhyāhnika. Tarpaṇa to seven ṛshis viz. Gautama etc. follows Nāndīśrāddha. Then, homa to Sāvitri and others is performed. Flour made from unbroken rice and wheat should be mixed in cow’s curds, and homa should be performed for twenty devatās beginning with agni. Then the Ācārya and the disciples should consume the prasāda of flour mixed with curds, and perform Ācamana. Yajnopavīta homa and yajnopavītna dāna should be performed and new Yajnopavīta should be put on. Brahmacārīs should wear new kaṭisūtra (waist band), kaupīna (loin cloth), Kṛshṇājīna (skin of black antelope), yajnopavītha, cloth, mounjī and danḍa (staff).
As part of Upākarma, sankalpa to perform brahmayajna in the form of study should be made. Gāyatrī together with oṅkāra and vyāhṛti should be chanted three times in the upadeśakrama. Then, the Japa of the beginnings of the Vedas and the vedaṅgas should be done. The paridhanīyamantra viz “नमो ब्रह्मणे” should be uttered three times. And reciting the lines “संज्ञानमुशनावदत्, ओं, उपाकृता वै वेदाः” it should be stated that the Upākarma of Vedas is completed. Salutation should be offered to Agni and Ṛhis and Ācāryas such as Gauthama and others prāyaścitta homa should be performed and finally addressing the Vedas. Brahmins should fed.
The Śukla Yajurvedis include Arundhatīdevi, Yājnavalkya and the Ṛshīs of their Gotra and Vishṇu in the invocation-worship of the Saptarshis. In the tarpaṇa ritual, they include Vishvedevas, gods, chandas, vedas, ṛshīs Purāṇacāryas, Gandharvas, other Ācāryas and sāvana samvatsaras (years), pitṛs, acāryas and samvatsaras.
People possessing the authority to do tarpaṇa, offer it to their pitṛs and pitṛs of their ācāryas. After that, they recite and salute the chain of ṛshis whose names are mentioned in the Vamśa, Prativamśa, adhyāya, śanta, prapāthaka and the antyakānḍas (final cantos), and perform ṛshi Śrāddha.
The main deities among the ones whom these (i.e. the Śuklayajurvedīs) meditate upon, offer worship and Homa in the Upākarma are prajāpati, Indra, Agni, Soma, Pṛthvī, Brahmā, Chandas, Dina, (day) Sūrya (sun), Brahma, god, ṛshis, Śraddhā, medhā, and Sadasaspatis. They are offered homa with Ājya. Homa is performed to Sadasaspati with paddy, to Savitṛdevatas with gingelly seeds, and to svishṭakṛt agni with the remaining paddy. Yajna is performed with respect to the secondary and main deities viz., Vāyu, Sūrya Agni-Varuṇa, Savitṛ, Vishṇu, Viśvedevas, Marutas, Arkas, Varuṇa, Āditya, Aditi, and Prajāpati, twenty seven Ahutis such as pṛthivi are offered with ghee to the four Vedas. The Prasādas in the form of rice and curds are consumed in such a way that they do not come into contact with teeth.
Then ācārya offers as many gingelly seeds as Āhutīs in the homa as the number of groups of śishyas he needs. Then he offers nine Āhutis beginning with Bhooh. Now he should take up Adhyayana of the parts of the Vedas preceded by Gāyatrī with Oṅkāra and Vyāhrtis and he should make the śishyas also to do Adhyayana, beginning with Ishetvā in his own śākha and ending with
- Iśāvāsya
- Adhyāyas of all Mantrabrāhmaṇas
- ṛshimukhas of Ṛgveda
- Parvas of Samavedis and
- Sūktas of Atharva veda.
Those who belong to Āpastambasūtra of kṛshṇayajurveda should invoke, worship, offer tarpaṇa and perform homa to the following Ṛshis viz. Prajāpati, Soma, Agni, Viśvedevas, Sāmhitī devatas, Yājnikī devatas, Vāruṇī devatās, Brahmasvayambhū, and sadasaspati. These are called Kānḍarshis. Tarpaṇa to these ṛishīs should be offered with Akshata and water mixed with white gingelly. The practice of adding sandal paste and flowers is also there. Some people do it using only akshatā and water. Tarpaṇa is offered in Nivīti. Some perform homa to the beginning parts of all the vedas.
The mantras to be taken up for Adhyayana are the four anuvākas i.e. Ishetvā etc. of Kṛshṇayajurveda samhitā. Some people perform virajāhoma also, after doing Brahmayajna, and then chanting the beginning parts of the Brāhmaṇas and Upanishats along with the beginning Anuvāka of that Samhitā, the Śāntimantras, the Ādimantras of the other Vedas and the beginning parts of the vedāngas. At the beginning, virajāhoma is also performed with Tilamantras viz. “तिलां जुहोमि” “तिलाः कृष्णा तिलाः श्वेताः”
In case Utsarjana is to be done on the day of Upākarma itself, there is a practice of performing the homa “Pāhi Trayodaśa” by some, who wish to atone for the Kālātītadosha. And some, wishing to atone for not doing Adhyāyotsarjana at the proper time, perform the japa of either the mantras ‘कामोकार्षीत् मन्युरकार्षीत्’ or virajā mantra or both. There is also a custom of doing sixteen prāṇāyāmas as atonement. Then utsarjana is done followed by Upākarma. Some people do Upākarma along with utsarjana or perform Upākarma without utsarjana also.
Those who belong to Bodhāyanasūtra offer tarpaṇa in nivīti to the nine kānḍarshis viz., Yajnikīrdevatāh, Samhitīrdevatāh, Varuṇīrdevatāh, Sarvadevatāh, Prajāpati, Soma, Agni, Viśvedevāh, and Svayambhu. And tarpaṇa is offered in upavīti to sadasaspati, savitṛ, four Vedas, Atharvāngirasa, Itihāsa Purāṇa, Sarvadevajana, Sarvabhūtas, Sādhyas, Brahma, Prajāpati, Parameshṭhī, Hiraṇyagarbha, Caturmukha Svayambhu, Agnivāyu, Brahmapārshadas, Brahmapārshadis, Varuṇa, Soma, Sūrya, Candra, Nakshatra, Sadyojāta, Purusha with three Vyahṛtis individually and collectively, seven Vyāhṛtīs, Bhava, śarva, Īśāna, Paśupati, Rudra, Ugra, Bhīma and Mahādeva’s consorts, Rudras, Rudrapārshadas, Rudrapārshadis, Sanaka, Sanandana, Sanatkumāra Sanatsujāta, Skanda, Indra, Jayanta, Shashṭhi, Shanmukha, Viśākha, Subrahmaṇya, Mahāsena Skandapārshadas, Vighnavināyaka, Vīra, Śūra, Varada, Hastimukha, Lambodara, Ekadanta, Śūrpakarṇa, Ibhavaktra, Vighnapārshadas, Vighnapārśadīs, Navagrahas, Yama, Dharmarāja, Dharma, Mṛtyu, Antaka, Vaivasvata, kāla, Sarvabhūtayaksha, Oudumbara, dadhna, Nīla, Paramesṭhī, Vṛkodara, Citra, Citragupta, Vaivasvata’s Pārshadas, Vaivasvatpārshadis, Bharadvāja, Gautama, Angīrasa, Bārhaspatya, Viśvāmitra, Jamadagni, Vidyā, Atri, Dhanvantari, Dhanvantari pārshadas, Keśava, Nārāyaṛa, Mādhava, Govinda, Vishṇu, Madhusūdana, Trivikrama Vāmana, Śrīdhara, Hṛshīkeśa, Padmanābha, Dāmodara, Saṅkarshaṇa, Vāsudeva, Pradyumna, Aniruddha, Purushottama, Nārasimha, Adhokshaja, Acyutha, Janārdana, Upendra, Hari, Śrīkṛshṇa, Śrīdevi, Hridevi, Buddhidevi, Pushṭi, Tushṭi, Jyeshṭha, MahāŚrīlakshmī, Vishṇupārshadas and Vishṇupārshadis.
Then tarpaṇa should be offered in nivīti to the Ṛshis, Maharshis, Paramarshīs, Brahmarshis, Devarshis, Rājarshi, Vaishyarshi, Sutarshi, Sūtarshi, Śrutarshi, janarshi, taparshi, Satyarshi, Kānḍarshi, Ṛshigaṇa, Ṛshipathnīs Ṛshiputrās, Ṛshipauthrās, Kaṇva, Bodhāyana, Āpastambasūtrakāras, Satyāshāḍhas, Hiraṇyakeśis, Vājasaneyas, Yājnavalkya, Śaunaka, Āsvalāyana, Drāhyāyaṇa, Kātyāyana, Vyāsa, Vasishṭha, Praṇava, Vyāhṛtis, Prajāpati, Kāndarshī, Soma, Agni, Viśvedevāh, Svayambhu, Sadasaspati, Sāvitrī, Gāyatrī, Chandas, the four Vedas, Itihāsapurāṇas, Sarvadevajanas, Sarvabhūtas, Sāgmhitīdevatās, Yājnikīdevatās, Vāruṇīdevatās and Sarvadevatās.
Then tarpaṇa should be offered to Pitṛs along with Svadhākāra in Prācīnāvīti. All the pitṛs should be offered tarpaṇa. The pitṛs should be offered tarpaṇa with the mantra ‘ऊर्ध्वं वहन्ती’ also.
Afterwards ācamana should be done in upavītī, and the beginning of the study of the Vedas should be done along with Saṅkalpa.
The sāmavedīs, offer tarpaṇa to the following devatās in upavītī chanting “Trpyatu”, “trpyantu”. They are - Agni, Brahma, Somah, Śivah, Prajāpatih, Savitā, Indrah, Bṛhaspatih, Tvashṭā, Vishṇuh, Yamah, Ādityah, candramāh, Nakshatrāṇī, Vasus with Sahadevatās Rudrāh, Ādityāh, Bhṛgavah, Angīrasah, Sādhyāh, Marutah, Viśvedevāh, Sarvedevāh, Vāk, Prāna, Āpa, Oshadhayah, Indrāgnī, Dhāta, Aryamā, Sārdhamāsāh, Ṛthavah, Ditih, Aditih, Indrāṇī, Umā, Śrīh, all the Devapatnīs, Rudrah, Skandavishakhau, Vishvakarmā, Darśa, Paurṇamāsa, cāturvedya, Cāturhoutra, Vaihārika, Pākayajna, Sthāvarajaṅgama, parvatāśishah, Bhavyah, Nadyah, Samudrah, Apāmpatih, Yajamānā, ye devāh Ekādaśakāh, Trayaśca-trimśacca Thrayaśca Trīṇi Ca Sahasrāh, Dvipavitryādevah, Ekapavitrādevah, Manushyaprabhṛtayah, sankarshaṇavāsudevau, Dhanvantarih, Sādhukārah, Udaravaiśravaṇah- Pūrnabhadramānibhadrāh, Yāthudhānah, Yakshāh, Rakshāgmsi, Itaragaṇah, Traiguṇyam, Nāmākhyātopasarganipātāh, Devarshayah, Mahāvyāhṛtayah, Sāvitrīṛcah, Yajūmshi, Sāmāni, Kānḍāni, Eshām Daivatāni, Prāyashcittāni, Śukrayopanishadah, śokī, Śukah, Śākalyah, Pāṅcālah Ṛcābhih.
The Ṛshis who should be offered tarpaṇa in the Nivītī position with the utterance of ‘tṛpyatu’ are—Vyāsah, pārāśaryah, tānḍī, kukī, kuśrah, Kauśikī, Baḍabā, Prācitheyī, Maitrāyaṇī, Dakshāyaṇī, Sarvācārāyāh, Kulācāryāh, Gurukulavāsinah, Kanyāh, Brahmacārī, Ātmārthī Yājnavalkya, Rāṇāyani, Sātyamugrī, Durvāsāh, Bhāguri, Gaurunḍi, Gālgulavi, Bhagavānaupamanyavah Dārālah, Gārgisāvarṇī, Varshagaṇya, Kuthumi, Śālihotra Jaimini - these eleven Sāmagācāryas called Śalihotra Jaimini (with the desire that these who are satisfied with tarpaṇa may bless) and the ten discoursers viz. Śaṭi, Bhāllavi, Kālabhavi, Tānḍya, Vṛk, Vrshāṇaka, Ṭhuraki, Agatsya, Batkaśirāh, and kuhūh -(May they be satisfied, and cause auspiciousness)
After this, Deva tarpaṇa should be offered to these Gods in Upavīti with the chanting of Tṛpyatu viz., Agnih, Brahmā, Devāh, Vedāh, Omkārah, Sāvitrī, Yajnāh, Dhyāvāprthivī, Ahorātras, Sānkhyāh, Samudrāh, Kshetra, Oshadhi, Vanaspatis, Gandharvas, Apsarasas, Nāgas, Yakshas, Rākshasas and other Gaṇas and Bhūtas
Afterwards, the following Ṛshis should be offered tarpaṇa in Nivītī with the utterance of svadhā. They are—
Sumantu, Jaimini, Vishvāmitra, Vasishṭha, Parāśara, Jānanti, Bāhava, Gautama, Śakalya, Bābhravya, Māndavya, Baḍabā, Prācitheyī, Maitrayaṇī, Dākshāyaṇī, other Ācāryas.
Then with the chanting of ‘tṛptirastu’ the following devatās should be offered tarpaṇa in Upavītī-
नमो ब्रह्मणे तृप्तिरस्तु, नमो ब्राह्मणेभ्यः, नमः आचार्येभ्यः, नमः ऋषिभः नमो देवेभ्यः, नमो वेदेभ्यः, नमो वायवे च, नमो मृत्यवे च, नमो विष्णवे च, नमो वैश्रवणाय च ।
Then, as per vamśavidyā paramparā, with the chanting of tṛptirastu in the nivīti position, the Ṛishis ‘śarvadattāt gārgyāt’ etc. and Rādho Gautamah etc. should be offered tarpaṇa. Now, switching over to Upavīti and as per Vamśavidyāparamparā, deities such as ‘Agnirindrāt’ and, again in nivīti, the chain of Ṛishis viz., Aryamabhūti etc should be offered tarpaṇa.
In the end, in Prācīnāvītī, Pitṛtarpaṇa should be done to the following pitṛs, with the chanting of ‘tṛptirastu’ viz., Pitṛṇām, Pitāmahānām, Prapitāmahāṇam, Mātṛṇam, Mātāmahānām, Pramātāmahānām, Ācāryāṇam, Prācāryāṇam Samhitakāra, Padakāra, Sūtrakāra Brāhmaṇa Kārāṇām, Brāhmaṇānāmapatyānām, Brāhmanīnām Ekapatnīnām, Anapatyānām Sarvesham ca Brahmacāriṇām. Then ‘Ācamana’ in Upavīti, should be done.
We can find these deliberations in more detail in the Prayogagranthas of the respective Vedaśākhās and Sūtraśākhās. Then why some of them which are important have been mentioned here in brief? It is because they are essential for retrospection which is necessary for some important clarifications regarding the Upākarma Prayoga taught by sanātana Ārya Bhārata Maharshis which can be obtained by comparison (of the Prayogas)
1) Why should Upākarma be observed? The Maharshis provide the answer stating as follows: By performing Upākarma, the Vedas which have been studied become refreshed again and become robust. Otherwise vedas get stale. So, if the Vaidika Karmas are performed giving no room for staleness and with refreshness accomplished, they lead to prosperity.
क्रियते छंदसां तेन पुनराप्यायनं परम् ।
अयातयामैश्छन्दोभिः यत् कर्म क्रियते द्विजैः ॥
क्रीडमानैरपि सदा तत्तेषां वृद्धिकारणम्॥ (कात्यायन)
But some who revere the Vedas deeply, raise the following objection to the above answer as follows: “The Vedas are eternal literature “अनादिनिधना ह्येषा वागुत्सृष्टा स्वयम्भुवा”. Vedas do not undergo any Vikāra. They are the very breath of the Lord who is the embodiment of truth. They neither become stale nor get refreshed. When such is the case, there is no question of purifying them. So to state that Upākarma should be done to purify the vedas is far from truth. It amounts to an offence to the Vedas.” Those who raise this objection, it seems, have not properly understood the opinion (intention) purport of our great Ṛshis. Vedas are a mass of divine knowledge, or a form of divine knowledge. In the main sense, there is no question of them becoming stale. But the mind of the person who studies the Vedas gets impure and if his disposition gets loathsome because of pollution, there will be no vigour in his Adhyayana, or strength or inspiration. In this sense it may be stated that Vedas get stale with reference to him. How can Vedas shine in a mind which has become dull? In this sense only, the study of the Vedas get stale. A few examples can be given here. Ātma is always pure. But if one’s nature gets vicious, people call him wicked. If his nature becomes pure, he is called pure souled. In this sense the study of the vedas becomes worn out or faded. In this way, if the nature (of the person) is pure or impure, the Ātma is called pure or impure. So also by reason of the inertia or vigour of the mind of the student of the Vedas, they also get stale or refreshed, say the śāstras. When one says that the Vedas get stale, the real sense is that the mind of the person who is studying that has become impure or inert.
(2) How does the rite of Upākarma make the study of vedas refreshed? How is the dullness of the mind removed? The answer to these questions can be seen in the discussion on the ritual of Upākarma. During Upākarma we worship, offer tarpaṇa etc to the deities of Vedas and Ṛshis. By their grace and blessings, the inertia of the mind and the body gets out, and brings about freshness. The holy bath in a great river, the touch and sight of gingelly, akshatā and water, the wearing of a new sacred thread and new clothes etc. during Upākarma cause freshness.
There is a tradition to call this vrata as ‘janivāradahabba’, as all people wear a new Yajnopavīta on the day of Upākarma. On that day, Brahmacāris wear a new mauñji, hold a new staff of the flame tree, wear a new Kṛshṇājina and a new kaupīna along with a new Yajnopavīta. All these are things which bring about inspiration of freshness.
There is a śāstraic precept and tradition which state that Brahmacāris should have their hair cut on the morning of Upākarma. “ब्रह्मचारिणां उपाकर्मणि वपनमावश्यकम्” (Vaidyanāthīya, Varṇāśramācāra kānḍa) The Vaikhānasa Sūtra says “श्रावण्यां पौर्णमास्यां शिष्यं वापयित्वा”
Question (3) Sometimes Upākarma falls on some days, tithis and Nakshatras which are prohibited for a haircut. For example Pūrṇima is a day which is not auspicious for anyone other than yatis for vapana (tonsure). Tuesday is also an inauspicious day for a haircut. But if Upākarma happens to fall on any of these days because it is mandated by the scriptures. By the power of Upākarma parva, the demerits related to haircut on prohibited days will get removed.
वैधे कर्मणि तु प्राप्ते कालदोषं न चिन्तयेत् ।
सद्यः क्षौरं प्रकुर्वीत मातापित्रोः मृतौ तथा ॥
(4) While offering tarpaṇa to Devatas and Ṛshis, some people use both akshatā of rice and tila. This has the support of the scriptures also.
प्रजापति मुखान् देवान् एकैकं त्रिस्तिलोदकम्।
उद्धृत्य तर्पणं कुर्युः श्रावण्यां तैत्तिरीयकाः ॥
Some people are afraid that if tila is mixed (in this tarpaṇa), it becomes a pitṛkarma. This is not correct. “Only black tila is dear to pitṛs. White tila is dear to devatās and tila of mixed colours should be used for tarpaṇa to human beings.”—says devala smṛti.
शुक्लैस्तु तर्पयेद्देवान् मनुष्यान् शबलैस्तिलैः॥
The purport of this is that tarpaṇa should be offered to devarshis with water mixed with akshatā. Or, with water, mixed with white gingelly and akshata to Devatās.
The (śāstraic) statements that while gingelly is best for tarpaṇa to Gods and black gingelly is so for pitrs and akshatās for devarshis should not be construed to mean that they actually consume the tila and akshatā respectively. It is unfair to slight the śastrās by taking the meaning in a literal sense. We see with our own eyes that the tila and akshatā are eaten by fish and other aquatic animals when tarpaṇa is given in water. ŚrīRaṅgamahāguru has expounded that when one says that tila and akshatā are dear to devatās and Ṛshis, it means that the sight and touch of tila and akshatā help the flowering of the inner spiritual centers inside our body and help to obtain their grace, and lead to spiritual realization. It is ridiculous to think that pitṛs and devatas who enjoy divine nectar, fill their bellies with tila and akshatā.
When tila, akshatā and other things are not available, tarpaṇa can be offered to them with mere water. When even water becomes unavailable, one may offer tarpaṇa with the flow of his pure mind, and devatās and pitṛs will feel pleased with that itself.
(5) Why should tarpaṇa be offered to devatās and Ṛshis on the day of Upākarma? It is just a service offered to them as a token of gratitude. It is indeed the devatās and ṛshis who have gifted us the vedas and vaidik rituals and have blessed us. We should offer grateful tarpaṇa to them every day. And it should be offered especially on the day of Upākarma, By their grace the inertia of the mind is removed and inspiration to perform the Upākarma of the vedas is obtained. Freshness is also obtained. Those who do not worship the devatās or Ṛshis will incur their curse. They will be enveloped by the stigma of ingratitude. “Śāstras say — “There is redemption for people who may commit Brahmahatyā and other sins. But, for an ungrateful person there is no redemption”
कृतध्ने नास्ति निष्कृतिः
(6) Some people begin the study of only the vedamantras on the day of Upākarma. Some others begin the study of vedāṅgas also with the vedas. Some argue “Vedāṅgās, purāṇas, Itihāsas etc. are indeed great śāstras whose study has to be taken up. But the study of them should not begin on the day of Upākarma. It should be done on an other day stipulated for that exclusively.” No doubt this argument is well reasoned. But those who do not begin the study of Vedāṅgas, Itihāsas, Purāṇas. etc., on other days, may begin on the day of Upākarma itself (along with the Vedas), instead of totally giving them up. This will not be a blemish. Because they are also the detailed Upabṛhmhaṇas of the Vedaṅgas and the meaning of the vedas.
(7) Some people have a custom of offering Yajnopavīta as dāna before the beginning of Vedadhyayana on the day of Upākarmas. This is quite in accordance with the śāstras. Yajnopavīta is one of many excellent dravyās which are giftworthy and, offering of that as dāna on that day is indeed special. Because of the merit obtained by gifting it, a special right is earned to wear a new one on that day.
(8) The custom of receiving saktu (powdered popped rice) and popped rice mixed with curds etc, as prasāda of Ṛshis and gods on that day is indeed good. These are auspicious dravyas, as the grace of the worshipped devatās and ṛshis who are dear to the Vedapurusha will have flown on them. The śāstras have prescribed them in the form of naivedya to Ṛshis and gods, as they (the dravyas) give Tushṭi and Pushṭi (satisfaction and nourishment) to the Vedādhyayanamaṅgala (The auspicious study of the vedas.)
(9) Some perform the homa ‘pāhi trayodaśa’ as an atonement for the kālātītadosha (demerits caused by delays) and then perform utsarga. The day of Upākarma is important for Utsarjana. The treatise ‘khādiragṛhya’ says “तौष्यां तूत्सर्जनं कुर्यात् उपाकर्मदिने तथा” The smṛti samuccaya says उत्सर्जनं चेत् न करोति पुष्ये । सहैव कुर्यात् उभयं तथा तु । Some argue that the performance of the homa viz., ‘pāhi no’ is not correct, since Upākarma also is an important day for utsarjana. They condemn those who perform ‘pāhi homa’. This is not right. Because the day of Upākarma is not the prime time for utsarjana but only a secondary time for it. There is a custom among some, who are Medhārahitas and who are unable to observe utsarjana in the proper time (i.e. in Pushya māsa) due to some difficulties. They do the utsarjana on the day of Upākarma itself. It can be only a secondary time and not the prime time. There is a rule that those who were unable to offer arghya to the sun at the prime time in Sandhyāvandanam, have to offer prāyaścittā arghya also during the secondary time. Likewise, those who are unable to do utsarjana at the right time and do it in the secondary time on the day of Upākarma, are right in observing atonement through Prāyaścitta homa etc. We feel that it is not wrong to do so. In this regard some people make a remark with instantly pleasing words. They say — “These days no one does Vedādhyayana. So they don’t have to do utsarjana at all. Detailed deliberations for Upākarma are also not needed at all”. It is not right on their part to speak lightly and without any seriousness, who say “Wearing of the sacred thread just for the sake of it.” (i.e. for the sake of formality of śāstra)
Even if one were to wear it just for the sake of śāstra, discipline, seriousness, devotion and modalities are a must. Otherwise it amounts to a drama of wearing the sacred with indifference and ostentation. It can be O.K. if at least a new sacred thread is put on, in the case of those who are unable to take up any ritual because of extreme difficulties. If time permits it is better such persons observe the other precepts of Upākarma and utsarjana at least briefly. With that they can at least have the auspicious remembrance of the Ṛshis and devatās. And some day the sense of duty to do Vedādhyayana to the possible extent in future, may awaken in samskāris (persons with good impressions). So, the utsarjana and Upākarma vidhis should never be given up as unnecessary.
- We can find that śāstras prescribe that Brahmacāris should compulsorily have a haircut on account of Upākarma.
श्रावण्यां पौर्णमास्यां शिष्यं वापयित्वा (वैखानसस्मृति)
क्षुरकर्म न कर्तव्यं चौलात्परमृतुत्रयम् ।
तथोपनयनादूर्ध्वं उपाकर्म विना क्वचित् ॥
This sacred act of vāpana (haircut) is called Āyushkarma in our country (an act which increases one’s life span). The Jyotiśśāstra lays down the rule that it has to be done only on certain days, tithis and nakshatras.
कुर्वीत बुध सोमयोः
मन्देऽभ्यङ्गं भृगौ क्षौरं ग्रहणेपि न दुष्यति
Hair cut is prohibited on Tuesdays and Saturdays. In the same way Pūrṇima is prohibited for those who are in the āshramas of householders and Brahmacāris, who wish long life. As we have noted earlier, Upākarma for yajurvedi falls on Pūrṇima Tithi only. Sometimes it may fall on a Tuesday or a Saturday also. Then is it correct that the śāstras make a rule that Brahmacāris should have a hair cut on the day of Upākarma, if that day comes under the list of prohibited days, some may ask. It should be noted that śāstras declare that Brahmacāris should have haircut on that day, without worrying about the Kāladosha, as the haircut has been ordained by the śāstras
वैधे कर्मणि सम्प्राप्ते कालदोषं न चिन्तयेत् (वसिष्ठस्मृति)
How can the harmful effect of the inauspicious Tithi and vāra vanish just because it is permitted by the scriptures? some may ask. The answer is, the powerful auspicious effect of Upākarma will wipe out the above harmful effect and will cause a special auspicious effect on them.
Lay persons may object—“Why should one consider the tithi, vāra and nakshatra to have a hair cut? After all, the hair gets removed no matter what day it is done”. We remember an incident here.
It was the time when the British had complete domination over India. The British occupied all the top posts in authority. A Brahmacāri was holding a good post in one such office. He did not have a facial shave for several days. He had postponed the haircut to Upākarma, which was nearing by a day or two. His head and face were covered with hair. The English officer had a lot of affection for him. The Brahmacāri also had a lot of respect and love for the officer, and enjoyed some freedom with him. One day, observing his bearded face, the officer asked him.
“Why haven’t you had a facial shave? You have dirt all over your face”?
“I had a bath just now and I have washed my face well sir. It is clean only. There is not even a little dirt.”
“Your face is covered with hair. Don’t you think it is dirt?”
“How can clean hair be dirt Sir?”
“Then what it is but dirt”?
“Then why is that you have hair on your head. Why haven’t you had your head shaven completely, as it is also dirt?
“That is not dirt. I have washed my head well and applied scent on it”.
“I have also washed my face well. The hair on it has no dirt. It is all clean, Sir”.
The officer had to answer, but just smiled and kept quiet.
“Why should one have a haircut? If hair is washed regularly it will always be clean. Doesn’t it give protection to the skull and facial skin?”, one may ask. Yes it is true. But if the hair on the face is allowed to grow too much, it causes inconvenience. One has to take the trouble of cleaning it well every day. Further, the parts of the body which all people wish to look attractive, get covered by hair. Thus, from the point of view of both convenience and appearance, it is better to get it shaved, we wish to say. This is something agreeable to the lay man. But we see strange statements in our śāstras like if one has the hair cut according to precepts, it increases the life span. And if hair cut is had on forbidden days in forbidden places and in forbidden ways, there could be danger to the person and also to his parents, brothers and other close relatives, say the śāstras and traditions. We feel that this is just a result of superstition. We hear from traditional families that if hair cut is had on Fridays there will danger to the mother, if hair cut is had on Thursdays the elder brother will be in danger. But we find that the mothers and elder brothers of many who deliberately get their hair cut on forbidden days, are safe and happy. So it can be proved that there is no relation between hair cut, Tithi, vāra and nakshatra etc. “This is the charge of the rationalists. But we wish to say that the critics of this belief have not correctly grasped the opinion of the scriptural statements. The śāstras do not intend to state that danger to the life of the person having a hair cut on forbidden days and to his kin is certain. Their opinion is that it may create a condition of nature with proclivity to danger and may tend to lead to the path of some danger. It is possible that they can get out of danger inspite of such a would-be-danger possibility, either because of their past merits or even by the power of good deeds done thereafter. Just as every living being is stalked by forces which may cause harm, there are forces that give protection also. A conflict always exists between these forces in nature. The force that is more strong (at the particular context), triumphs. If rituals are performed during prohibited times and places, destructive forces get nourished. So, one should not indulge in deeds which nourish destructive forces, with the (casual) feeling that protective forces are there anyhow. For example, health may get affected if a person moves around in minimum clothing during biting cold. But it may not affect some who are robust. By this, one should not conclude that there is no relation between health and cold environs. Again, many people may get affected, if they happen to be in the environs of contagious epidemics like cholera. Some people may survive in spite of such environs. So, it is not wise to move around in an environment of contagious diseases. Some hazards may not affect immediately but may cause trouble later, acting like slow poison. It has to be established only scientifically, whether they cause danger immediately or in course of time. Their existence (or otherwise) should not be decided by results seen by the mere eyes at that moment.
“Does the hair cut had by a person on the forbidden days of Tithi, vāra and nakshatra bring about undesirable changes, subtle or gross, in the nerves, nāḍis and brain etc. of the body or the saptadhātus? Has it brought about any undesirable results in the Ādhibautika, Ādhyātmika and Ādhidaivika spheres? Is any undesirable reaction detected immediately or later, in that person’s disposition? Does the person possess the ability to stop such undesirable results or ward off such undesirable effects?” — These matters should be evaluated scientifically, and then only a conclusion can be drawn. Without such a study one should not come to a hasty conclusion based on what is seen by the mere eyes, and infer that there is no relation between the time and karma, such as—“He had his hair cut on Friday. But his mother is still alive.” etc.
The Nāḍīvijnāna (The science of the nāḍīs) tells us that there is a relation between the act of hair cutting and the Tithi, vāra, nakshatra. So, it is safer to avoid a hair cut on such forbidden days. If hair cut becomes unavoidable on such forbidden days, the undesirable effects should be allayed by due Śāntikarma etc., and, a hair cut should be had again, at an auspicious time.
Also, one should make a study and find out whether any good results are obtained by having a hair cut on a good vāra, Tithi and whether health improves and longevity of life gets increased. ŚrīRaṅgamahāguru used to give an example to substantiate the point that having a haircut on best days is helpful for the enhancement of health and lifespan of a person. “Grown up trees and plants will gain in health and life span, if they are cut properly at the right time and at the right part (of their body) and thereafter they grow richly. This we see in nature, and the same applies to human beings also.”
To this a disciple of the Mahāguru said — In Russia people get their hair cut even on forbidden days. Yet they live longer than our countrymen. On the other hand, in India even people who get their hair cut on auspicious days do not live long. So there is no connection between kālaśuddhi (auspicious time-day) and hair cut”. We remember what ŚrīRaṅgamahāguru had told in this regard. He said. “The reason for the longevity of the people of Russia is their body, country, nature, their food habits and the physical exercises etc, and not just because they have their hair cut on prohibited days. The dos and don’ts regarding Ayushkarma are not the same for all the countries and people of all natures. One should not conclude by just one or two incidents that are superficially visible to the eyes.”
Even If Upākarma falls on a Saturday or a Tuesday or on a Pūrṇima Tithi, Brahmacāris should have Ayushkarma on that day itself. As the forces that nourish their dispositions are powerful on that day, the evil forces cannot cause any harm to them. By wearing the new kaupīna, ajina, new yajnopavīta and danḍa, the enthusiasm of freshness which is necessary for vedārambha sets in them.
- “These days people do not study the vedas at all. When such is the case, is it not useless to observe Upākarma and utsarjana for a day or two in a year? Just as they have given up the study of the vedas, is it not an honest step to give up Upākarma itself? — “This is another question.
The answer to this question is as follows: “anyhow they have to perform upākarma. It is better to understand it’s secret and significance, and perform it meaningfully. Then it provides an inspiration to Vedādhyayana, the origin of upākarma, to the extent possible.
On seeing a sick person one should not say”—Any how this man is ill. Why should he be reminded of a good state of health?” Why should he be given emendations related to good health? So, he should not be neglected. Upākarma is an auspicious parva which reminds the necessity of studying the Vedas. Persons who have the right to do Adhyayana should observe it to the best of their capacity.
- “These days people do not have enough time to perform Upākarma elaborately in the prescribed way. So can it be shortened.?”
Our answer to this is as follows:-
“One has to find enough time to perform such an important rite in the prescribed manner. If enough time does not become available due to unavoidable reasons, Upākarma must be performed at least briefly in the available time. At least the most important parts of it have to be observed. People do not give up eating food for the reason that they do not have enough time. They take their food within the time available and protect their bodies. In the same way, Upākarma must be observed in keeping with their ability at least briefly, for the sake of guarding Ātmasamskāra. While doing so, one should have the discrimination as to what is principal and what is secondary. The most important part of Upākarma is the beginning of the study of the vedas. As a part of it, Ṛshis are offered worship, tarpaṇa and homa. The Wearing of a new sacred thread etc. enhances that. Those who have time constraints, should put on new yajnopavīta, remember the Ṛshis and chant with devotion the beginning anuvākas of their vedaśākhas and auspiciously conclude the rite of Upākarma. At least this much must be observed.
- On Śrāvaṇa Kṛshṇa Prathamā, Gāyatrī Japa is done specially. It is called Gāyatrī festival. Is Gāyatrī festival a part of Upākarma or is it a different ritual?
Answer:- It is not a part of Upākarma. Still it is a very important ritual which is related to the study of the vedas like Upākarma.
Those who cannot observe Upākarma in a certain year because of pitṛdīksha etc., must perform (japa) of Gāyatrī mantra or homa. In this way, even though “Gāyatrī” is not a part of Upākarma, still it is a very important rite related to the study of the vedas. It is an atonement-rite for a lapse called mithyādhyayana. Mithyādhyayana means a false study and a wasteful study. It is a study giving undesirable result instead of the intended good result. Mithyādhyayana is studying what is not be studied, and doing the mandatory Adhyayana in the manner which is not śāstriya. This is an offence against vedamāta (mother of vedas). To overcome this blemish, Gāyatrī should be specially remembered on that day. Gāyatrī Japa and homa etc should be done. Gāyatrī mantra Japa should be done numbering either one thousand and eight times, or one hundred and eight times etc, as prescribed. It should be done with enthusiasm, devotion and concentration. It is an offence to speed up reciting mantras just to reach the required number.
This Gāyatrī pūja is an important parva. It is a parva related to the rainy season, or the first parva of the new year . One should stay at the same place where Upākarma was observed, and the following day the real study of the Vedas should to be done to one’s capacity. One should not travel to another place on the following day of Gāyatrī parva.