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UPAKARMA

IT’S SIGNIFICANCE AND RELEVANCE

IN THE PRESENT AGE

INTRODUCTION

Certain general principles pervade all

religious ceremonies and Hinduism is no
exception to this rule. In any religion, if the
principles behind the ceremonies and rituals
are not properly grasped, then they become
unintelligible and the ceremonies degenerate
into blind rituals. In modern times, the
rational mind of the youth with scientific
temper will revolt against them and they will
go into disuse and finally to extinction. In
Hinduism, all rites and ceremonies are
intended to aid the embodied soul, i.e. the
Jeevatma, in making its journey towards its
final goal easier. The soul is said to be
encased in different sheaths, (Kosas) and the
ceremonies help in bringing the sheaths in
which it is encased or constrained to
obedience. They also help in purifying them
and in making them strong so as to enable
them to resist evil and also to shape external
conditions to man’s benefit, protection and
support. If these principles and facts are
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properly understood, one can see clearly the

reason for many injunctions and prohibitions
which one finds in Sanathana Dharma, the
original and appropriate name for the religion
now known as Hinduism. Then, instead of a
labyrinth of ceremonies, sounds, objects and
gestures, which are likely to be interpreted or
even dismissed as mere ‘mumbo-jumbo’, one
can see an orderly system intended to help
the individual to develop his potential more
rapidly and overcome the obstacles in his
way. It will in addition to enabling him to get
the best in this life also facilitate his journey
towards the ultimate goal or purpose of life,
namely, Moksha, or liberation.

UPAKARMA - IT’S ORIGIN

The principal duty ordained for Brahmins in

the Hindu scriptures (Vedas) is learning and
teaching (Adhyayana and Adhyapana). So,
learning and teaching became the foremost
occupation for Brahmins even in the early
days. No wonder, education got well
organized and systematized in the Vedic
period. The Upakarma was the solemn
opening of the brahminical school term or
semester and Utsarga it’s closing or
valedictory function, the duration of the term
being four and half months. The term
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‘Upakarma’ literally means things to be done

before, or as preliminary or preparatory to a
main event. Nowadays only Upakarma is
observed and that too in a vestigial form and
‘Utsarga’ has been totally discontinued, for
obvious reasons. The Upakarma was a
Varshika, i.e. an annual function and was
conducted during the rainy season on the full
moon day of Sravana month. It was in the
plains of North India that the Vedic culture
developed in those days. With the onset of
monsoon over greater part of the country,
the weather becomes pleasant and cool
during this season, and the rains severely
restrict movement. Persons of other ‘Varnas’
or vocations during this time will be busy
with their respective occupations like
agriculture, cattle grazing etc. All these are
conducive for the Brahmin to engage himself
in serious study. Also, during this time, the
preceptors would be in their Asrams
observing their spiritual retreat
(Chaturmasya). In fact, they will be eagerly
awaiting arrival of students and some even
perform rites to attract students so that they
may be blessed with students who are good,
intelligent, virtuous and prosperous, and in a
continuous stream. We see an example of
such a prayer by an Acharya in Taitreya
Upanishad:-
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“All along may celebate students, thirsty

to know, come to me. May they come in
large numbers. May the students
anxious to gain from the knowledge of
Brahman control their senses. May the
students anxious to live the knowledge
of Brahman be peaceful……. As waters
flow downwards and as months merge
into years, so also, O Creator, may
students of Brahmavidhya come to me
from everywhere…” (T.U. I.4)

THE RITES

The rites prescribed to be performed during

the Upakarma are the following: -
1. Samitha Dhanam(For the new initiates
only)
2. Kamokarsheet Japam
3. Brahma Yagnam
4. Mahasankalpam
5. Yagnopavedharanam
6. Khandarishi Tharpanam
7. Sravana Homam
8. Gayathri Japam (On the following day)
Upakarma is commencement of studies for
the new Brahmacharins and for the other
only the beginning of yet another term of
study. In the life of a Brahmana, ‘Upanayana’
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is an important samskara and it may be

worth recalling its significance in this
connection. The ceremony of investiture with
the sacred thread, wherein the boy is
initiated into the process of learning and is
given by the preceptor or Acharya is the one
that makes the boy a twice born or “Dwija”;
this is known as Upanayana. In this
connection, Manu says,
“The father and mother give birth to him
from mutual desire so that he is born.
Let this be known as his physical birth.
But the birth which is given according to
the ordinance, through the Savithri by
the preceptor who has mastered the
Vedas, that is the true birth, the undying
and immortal. Of the progenitor and the
giver of knowledge, the later is more
venerable for the birth of knowledge for
a Brahmana is more eternal, both here
and after death.” ( Manu Smrti – II –
146-48).

The word ‘Upanayana’ means ‘bringing near’

– to whom? – To a preceptor who initiates
the boy by giving him the sacred manthra
called Gayathri. The boy is dressed first in a
loincloth (kaupeena), then in a new garment
over it and wears a girdle of Munja grass. The
Acharya puts on him the antelope skin and
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invests him with ‘Yajnopavitham’ or the

sacred thread. After reciting certain mantras
and some questions and answers between
the two, the Acharya sprinkles water on him
and placing his hand on the pupil’s heart
says, “Under my will I take thy heart. My
mind shall thy mind follow. In my words shall
thou rejoice with all thy heart? May
Brahaspathi join thee to me.” (For further
details, see Sankhayana Grahya Sutra, II.1-6)
There is yet another meaning for the word
Upa-nayanam, namely, additional eye or
auxiliary sight. The knowledge he gains by
study of the scriptures gives him the ability
to see things in better perspective.

The student life begins with the Upanayana

ceremony and the boy is committed to the
care of a teacher with whom he lives as long
as his pupilage continues. Great stress was
laid on chastity, cleanliness and purity during
this period as vigor and strength of manhood,
freedom from disease, health and long life
depended more on this one virture of
complete continence than any other thing.
Life in dormitary provides ample
opportunities for one to develop vices and
self-abuse being the most fertile breeder of
disease and pre-mature decay. The old
legislators and teachers, therefore, made vow
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of celebacy a part of student life. Hence the

very word ‘Brahmacharin’ has become
synonymous with one who is under a vow of
celibacy.

Samithadanam

The initiate performs this part of the rite to

invoke the blessing of Agni and also to get a
feeling of security. He prays to Agni to
bestow him with vigor, brilliance, clear
intellect, memory etc. As he offers the twigs
of Aswatha tree (Samith) to the fire, he says,
“Oh Fire! Just as you glow with
effulgence by consuming these twigs, so
also let my brilliance, lustre, knowledge
etc glow by thy grace. Bless me with
life, wealth, progeny, vigor, energy and
power. Let me become the best among
the benefactors, best among the twice-
born, best among the householders,
best among the students and so on. Let
me have everything in life in
abundance”.
Finally he takes a little of the ashes from the
Homa Kunda and mixing it with a little water
to form a paste applies it on the different
parts of the body with the conviction that it
will act as an armor or talisman against all
possible evils. Here it should be appreciated
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that this was meant to act as a psychological

factor in boosting the morale and self
confidence of the youngster who is required
to stay away from home in a new
environment and among strangers in the
Gurukula.

Kamokarsheet Japam

This rite was not part of the prescribed

rituals of Upakarma during the Vedic period,
but appears to have been introduced later,
necessitated possibly due to decline in morals
and discipline in the Gurukulas, to remind the
students that they should be alert against
temptation to ward off evils. The repetition of
the mantra is to remind the student that it is
lust and anger that are the root cause of all
sins and the need to be ever vigilant against
becoming prey to temptation and losing one’s
composure.

Brahma Yagnam

Learning and teaching the scriptures is

Brahma Yagna. (“Adhyayanam ca
Adhyapanam Brahma Yagnam uchyate”).
Unfortunately, it has become a rite done only
in a vestigial form now. But in early days the
Brahmins were engaged both in learning and
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teaching the scriptures. Hence the reciting

the first line of each of the four Vedas as
token of having started the study is also to
remind him of the obligation to teach the
same to others in the society. This is followed
by a solemn resolve to do only those actions
that are noble and great.

Mahasankalpam

In this, the participants after affirming the

place, time and their identity makes solemn
resolve to complete study of certain chosen
texts during the particular semester. It also
constitutes specifying the syllabus they wish
or intend to cover during this semester. A
purification process precedes this ‘Great
Resolution’, as the very name of this part of
the rite signifies. This entails asking for
forgiveness for possible sins committed in
the (immediate) past, i.e. the previous year,
followed by a bath, which is symbolic of the
cleanliness he obtains, both internally and
externally. Surprisingly, this part of the rite
has got so corrupted over the ages that now
the participants are made only to ask
forgiveness or pardon for possible sins he
might have done, knowingly or unknowingly.
He is made to narrate a long list of these sins

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and the syllabus to be covered is

conveniently forgotten or left out!

Yagnopaveetha Dharanam

This is the part of the ceremony where the

participants put on new ‘Sacred Thread’. The
‘Sacred Thread’ bestowed on them the
necessary authority and also served as an
external sign of having the required authority
as well as competence to carry out the duties
assigned to and expected of the Brahmins as
prescribed in the scriptures, namely, the
Srutis and the Smrtis. It was something
similar to the uniform worn by the police
officer or the gown worn by the lawyers in
the present day, signifying both competence
and authority. It also added to the
personality of the Brahmin in the society. The
wording of the Mantra is very clear and
specific in denoting this: -
Srautha Smartha vihita nithya karma
anushtana yogyatha siddhyartham – To
have the competance and authority to
perform the duties prescribed in the
scriptures, namely, the Vedas and
Smrtis
Brahmatejo abhivrthartham - To enable
the effulgence (one gets as a result of
the Study of the Vedas and observance

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of the regimen prescribed in the

scriptures) to develop in me..
yagnopaveedha dharanam karishe - I
put on this (symbolic) upper garment.
The old thread worn till then is discarded
saying,"I discard hereby this worn-out, the
decayed and despicable thing, (i.e. the old
thread worn till then) but not the “effulgence
in me nor the long life I aspire for”.

Kandarishi Tharpanam

Before commencing any auspicious or

meritorious undertaking, in ancient days, it
was customary to invoke the blessings of the
Gods or the divine and the ancestors. So, the
acharya and the students together perform a
tharpana to invoke the blessings of those
rishis who are the authors of the various
khandas of the Vedas and also the ancestors.
Hence the name ‘Khandarishi Tarpanam’ for
this part of the ritual.

Sravana Homa

In Hinduism, all functions commence with

ritual prayer and invocations. The Sravana
Homa is the principal rite wherein the teacher
and the disciples together perform the ritual
worship of Homa wherein they offer oblations
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to the Gods to invoke their blessings so that

the intended program of study goes through
without any impediments. The teacher then
initiates the study of Vedas saying, “Upakrta
vai Veda”, meaning, ‘the study of Vedas has
begun’. Here again the first lines of the four
Vedas and the Vedangas are recited as token
of having started the study. After the
performance of Homa, the students offer to
the teacher their contribution (Dakshina)
commensurate with their resources or
capacity. The prasadam is distributed and the
students disburse with his permission and his
blessings.

Gayathri Japam

Gayathri is a Manthra (Spiritual and/or

Mystical chant) for invoking the blessings of
the God or Supreme Reality to grant
intellectual competence or brilliance. The
Brahmin is required to recite this twice a day
with his prayers. The Sandhya which, as the
very name implies, is to be done during the
twilight hours of each day. Somehow it got
modified into a trice daily ritual
subsequently. The Grahya Sutras prescribe
recitation of Gayathri 108 times during each
Sandhya Vandhana. The Japa of Gayathri
1008 times on the day following Upakarma
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serves two purposes. Firstly, as a long or

protracted prayer to the Divine to illumine
the intellect and secondly, as an exercise in
concentration and contemplation very
essential for one taking up study of serious
subjects like religion and philosophy.

RELEVANCE OF UPAKARMA IN THE PRESENT

AGE

We have come a long way since the Vedic

times. The world has evolved much in the
millennia that have lapsed. The way of life,
culture and ‘concept of values’ of all
communities of this land have also
undergone considerable changes. The
Brahmin community is no exception to this.
We have, by and large, abandoned our
primary or the prescribed occupations,
namely, studying and teaching the scriptures,
and have, for various reasons, taken to
different occupations and diverse ways of
life. It is obvious that the community is
undergoing a ‘Diaspora’ (i.e. a great
dispersion) necessitated by several factors.
The Asrama and Varna Dharma have become
totally unacceptable to the present social as
well as political setup. Consequently, the
rites and ceremonies relating to the above
concept of Dharma are also becoming
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redundant. From a pragmatic approach or a

purely commercial point of view, these rites
may be irrelevant and hence they certainly
could be dispensed with. But, the question
arises, “Is everything in life to be reduced to
purely temporal level and valued only from a
commercial point of view or on monetary
basis only? Is it prudent for a community to
dispense with its traditions, culture and its
very ethos overnight? Though these rites
appear quaint today and do not produce any
tangible gains, can it be said with certainty
they will be so in the future too? That
posterity will not need them! One should not
forget the fact that, the world, though
undergoing rapid changes and is evolving
new paradigms of behavior and concepts of
values, these phenomena are cyclic in nature.
Do not doctrines, theories and practices
denounced as absurd, baseless and even
potentially harmful to the community or
humanity at one time, not only get credence
but also acceptance subsequently in light of
new discoveries, changed conditions and
concepts? The Varna Dharma, no doubt, due
to its gross misuse in the past and
misunderstanding in the present, has
developed a repugnant odor. But, there is no
denying that, in the basic human psyche
there exist four shades, indicating clearly
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distinct tendencies and aptitudes. This is a

fact that has been established scientifically
which the rest of the world has to accept,
though reluctantly. This may give rise in the
days to come, again to a new class of
‘custodians of knowledge’ and its
dissemination to the rest of the community,
which is the very essence as well as the root
of the Brahminic culture and ethos. This
being so, by giving up totally our traditions
and practices, will not we the Brahmins end
up in a cultural vacuum without any roots?
We see in every other religion, community
and ethnic group a conscious and consistent
effort to assert their identity, revive what
little they have as their culture and even
what has gone into disuse. They also take
every effort to preserve and resuscitate their
own culture and traditions and take pride in
them. This being so, are the Brahmins going
to obliterate their very identity and merge
with the main stream as non-descripts? When
the members of this community are being
marginalized and even ostracized for
misdeeds committed in the past by their
ancestors, and/or during the interim period
by their predisesors, when ‘Varnasangraha’
and diaspora are trying to obliterate the very
identity of the community, is it not all the
more essential to identify and preserve the
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essence of its culture for its successors? For

the generation yet to come? Yes; we do owe
this to posterity!

UPAKARMA

IT’S SIGNIFICANCE AND RELEVANCE IN THE

PRESENT AGE By
H. Subramanian

Also by the same author: -

1. Quintessence of Hinduism
2. Hindu Samskaras
3. Ko Vah Brahmanah? (Who is a Brahmin?)
4. Understanding ‘Religion’

Copies can be had from: -

Major H. Subramanian
216, Defence Colony
Indiranagar
Bangalore-560038
Major H. Subramanian
#G2, Centre Court, 1 Cross Road
515 Colony, NT Sandra
Bangalore-560075
Email: hsubramanian77@yahoo.co.in

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