Relevance
of Upaakarma Ceremony as Special Religious Event in Hindu Temples
(Compilation
for a discourse by N.R. Srinivasan, Nashville, TN, USA, September 2016)
The significance of Upaakarma Day which
falls on Sravan Poornima Day is that Lord Vishnu took the form of a horse
(Hayagrieva Avatar) and restored the Veda that was stolen from Lord Brahma by
the demons Madhu and Kaitabha. It is a day
to pay our reverence to Vedas and also start their studies (Vedaadhyayana).
Upākarma Day marked as the "Beginning"
of Srauta rituals for the Season also called Āvaṇi Aviṭṭam (Tamil), Janivārada Huṇṇime (Kannada) and Gamha Purnima(in Odiya) is a ritual
dictated by Hindu Srauta
scriptures to be observed by the Brahmin caste that claim their title by birth-right and not
necessarily by performance as
seen in Vedic culture. This
ritual is also practiced by the Kshatriya and
Vaisya communities, who are entitled to be Dvijas (twice born) and
therefore acquire the rights to do Sandhyavandanam,
the daily ablution ritual. Sudras are exempted from this ritual as they are
service oriented to the other three castes and are busy with their profession
in the fields. They also do not wear
Sacred Threads. Sandhyaavandana Mantras originate from Mahanarayana Upanishad
(MNU) but are not restricted to any one group or caste of Hindus. Later Srauta
Sutras made them restrictive to Dwijas. Vedas also do not mention about Upanayana
Samskara.
‘Avani Avittam’ -
‘avittam’ asterism day in the Tamil month of ‘Avani’ - is the day when every
year the sacred thread, is changed by those who have undergone Upanayana
Samskara. More accurately, the ceremony
is performed on the Poornima day in the month of Sravana, or Tamil ‘avani’ (or
of ‘aadi’ in some years), and is called ‘upaakarma’. In the Mahasankalpam part of the ceremony, we
say ‘Adyayana
upaakrama karma karishye’, or, ‘I start learning of Vedas’. Why starting to learn every year when one has
to start the same at the time of Upanayanam
and hopefully continue thereafter?
In Vedas there is no
specific mention of sacred thread ceremony which is today considered as the exclusive privilege of Brahmins, as a religious resolution day to
start the study of Vedas under a Guru living with him and leaving parents for
long years. Even when later this
sacrament was enforced by Vedic culture by Srauta and Smarta sutras on Aryan
society this was still not the prerogative of those who claimed to be Brahmims
by birth. Sri Rama, a Kshatriya, and Sri
Krishna, brought up as a Yadav, Sri Hanuman, Ganesha and others are all seen
with sacred threads in their icons in Hindus
worship. In the case of Brahmins, its
significance should be viewed in the context of their occupations as Vedic
professionals: they were the original custodians of Vedic
knowledge-professionals, which no longer holds true.
In the modern world,
we know that professions, like those of a doctor, lawyer, or chartered
accountant, have to meet at least three important criteria.
- First, one gets into the profession, only after a long and intense period of study and apprenticeship. It is about knowledge and skill, theory and practice, both, and, therefore one has to be initiated into it and trained by someone already in the profession.
- Second, profession is about practice. You become a lawyer so that you can practice it in your chambers and in the courts of law.
- Third, a professional has to constantly update and enhance his or her professional skills: you do not want a doctor to just practice what he or she did study when they qualified, but, use contemporary diagnosis and therapy. Equally, they have to contribute to professional development, chiefly, by taking apprentices and training future professionals. In USA doctors are subjected to periodic qualifying test to continue practice.
The three essentials
of a profession are, thus, intense initial learning and apprenticeship,
sustained practice and continued professional development.
Vedic culture
provided a similar structure to Vedic professionals. First, they spent several
years, 15 or 20 years, as a disciple to a Guru, doing Veda Adhyayanam, learning
Veda from their Gurus called Acharyas. Thereafter, every year,
part of the year, they only practiced what they had already learnt or Veda
Paarayanam, and learnt other Sastras. Thirdly, for the balance part of the
year, they taught and trained future professionals and also learned more of
Veda for themselves. Upaakarma is the day every year when they started the
annual phase of learning and teaching. About six months later, on Poornima day
in the Tamil month of Thai, they did a Visarjanam, or suspended teaching and
learning of Vedas as per later sastric injunctions. They waited for the next Upaakarma, when they
started once again the annual cycle beginning with study of Vedas.
Upaakarma consists of
a number of ceremonies starting with Kamokarishi
Japa, Sankalpa, Satveeka Tyaaga which includes change of threads,
Navakandarishi Tarpana, Adyayan Homa,
Navakaandarishi Homa, Jayaadi
Homa and Upasthaana closing ceremony for the day followed by Gayatri Japam the next day. Then the regular
study of Vedas start for the season.
These have been described at length in my discourse on Upakarma.
Today these have no practical significance the way Hindus who claim to be
Brahmins by birth lead their lives. Those who study Vedas and
turn out to be Pundits or Gurus are few and far between. Only a handful study Sanskrit language and
few among them study Vedas. Temple
priests are expected to have some proficiency in Vedic studies but it is more
often not a prerequisite. It has become
a family profession with some parrot chanting of mantras learnt by heart and
professionally trained by father or a senior member of the family to conduct worship of icons. Even among Brahmins
all of them do not undergo Sacred Thread Ceremony (Upanayanam) today at the
right age but and postpone it to the day of their wedding. As a routine
preliminary thread ceremony is conducted to all boys before starting the actual
wedding ceremony. In the case of partners where only one partner is a Brahmin
this pre-conditional thread ceremony is left to the discretion of the Pundit
who conducts the wedding ceremony. In Inter-faith marriages this is almost a
rarity though marriage ritual codes warrant it. It is interesting to note that
Kalyanotsava or divine wedding ceremony starts with Yajnopaveeta dhaaranam or
investiture with holy thread to the male deity.
Hindu Temple priests are salaried workers hired by the temple authorities
to perform ritualistic worship. The Priests duty is to perform worship rituals
on behalf of the temple or the owners of the temple. Temple priests are often
called as Poojaris who are not to be confused with community religious guides called Purohits (Vadhyaras or Gurus or
Sastris or Pundits) hired by
householders to conduct sacraments, rituals and worship at home. They are
called Purohits because they work for the welfare of the citizens
(pura+hita).
In India Upaakarma is not a Special Religious Events Day in Hindu
Temples. It is more or less a family affair. An individual goes through the
religious ceremony himself or with the help of a practicing Purohit who is not
a temple priest. A Purohit may work as
a part-time temple priest also and not the other way round normally. My father
being the only Brahmin in the village was also obliged to conduct sacraments
for the entire Village Caste-Hindus. Out-castes neither visited temples nor
were duty bound to be admitted to Hindu sacraments. Also in migrant countries
the temple priest mostly renders additional duties as Purohit or Vaideeka (a
person proficient in Hindu scriptures to conduct Hindu Samskaras and rituals).
Consequently the temple makes Upaakarma, a Special Religious Events Day in
Temples and guides the participants whose relevancy is questionable as Temple
Tradition. It is a make-shift tradition. Brahmins gather in the temple to
perform Upaakarma rites under the guidance of the temple priest.
There is a wrong
notion that Supreme Will created four castes quoting Gita “Chaturvarnyam
maya srishtam”. Here Gita mention Chaturvarnyam and not Chaturvarnaah meaning thereby four characteristics of
spiritual knowledge, dharmic muscle
power, dharmic trade transactions and devoted service were established by
Supreme Will and not people with these characteristics as their birth right.
People also misquote Purushasooktam decrying that Supreme Will differentiated these four castes pushing Sudra to the lowest category as Sudra
is born from the feet of Virat Purusha while Brahmin from the face. To
get a
true picture one
should go by the statement of Manu who says “Janmanaa jayate Sudrah”--Everybody is born as a Sudra to begin
with along with the details given in Brihadaranyaka Upanishad (BAU)
“In the beginning
there was Brahman alone. Being all alone it did not flourish. It created
Kshatriya of an excellent form. Those who are Kshatriyas among gods are Indra,
Varuna, Soma, Rudra, Parjanya, and Isana. Therefore there is none higher than
Kshatriyas. Hence the Brahmana honors Kshatriya from a lower seat in the Rajasuya
sacrifice--(An act of mutual respect for each other) He imparts glory to the
Kshatriya. The Brahmana is the source of the Kshatriya. Therefore the king
attains supremacy in the sacrifice, at the end of it he resorts to Brahmana,
his source. He who slights Brahmana strikes at his own source. By doing so he
becomes a sinner as one who slights one’s superior. Even after creating
Kshatriya gods, Brahman did not flourish. So, he created the Vaisya class—those
species of gods now are designated as groups as the Vasus, Rudras, Adityas, the
Visvedevas and Maruts. Still Brahman did not flourish. He created
Sudra Varna—Pushan. Indeed this (Earth) is Pushan for it nourishes all that
exists. Yet he did not flourish. He created Dharma or righteousness. The
righteousness is the controller of Kshatriya (who rules over all Varnas)”
Purusha sukta says Earrth emerged fro the feet of Virat Purusha.
Brahma vaa idamagraaseedekameva | Tadekam sanna vyabhavat |
tacchreyoroopamatyasrijata kshatram
yaanyetaani devatraa kshatreaaneendro varunahy somo rudrah parjanyo yamo
mrityureesaana iti | tasmaatkshataat param mnasti |tasmaad brahmanah
kshatriyamadhastaadupaasate raajasuye | kshatria eva tadriso dadhaati | saishaa
kshatrasya yoniryat brahma |
tasmaadyadyapi raajaa paramataam gacchati brahmaivaantata upanisrayati svaam
yoni ya u enam hinasti sva sa yonimricchati | sa paapeeyaanbhavati sreyaamsa
himsitvaa || 1-4-11
Sa naiva vyabhavat | sa visamasrijata yaanyetaani
devajaataani aakhyaayante vasavbo rudraa aadityaa visvedxevaa maruta iti ||
1-4-12
Sa naiva vyabhavat | saa sudram varnamasrijata pushanamiyam
vai npusaheya heedasarvampushyati yadidam kincha || 1-4-13
Sa naiva vyabhavat
| sah tacchre yo roopamatsrijata dharmam | 1-4-14
Thus it can be seen
various controllers of Brahman (mentioned often as 33 Devatas in Vedic culture)
were created bound by Varna dharma. It is also described earlier that Brahmana
Varna was created from the mouth and the palms of the Purusha as Agni.
Later this classification of Devatas by Brahman was adopted as a role model to manage
the society with peace harmony and
all-round happiness creating four Varnas based on their professional ability
and disposition to govern the society with Dharma. This was based on skills
individuals developed after being born as Sudras or Pushans (children of Pushan
or Earth) and not based on birth-right. All Pushans are born to serve and belong
to Service (Sudra) Varna. This has nothing to do with the modern multiple
caste-Jati system brought into Hinduism claimed by or condemned due to
birth-right.
I often wondered why
this day is called Upaakarama and not Upakarma (like Upanishad) ? Upaakarma consists of two words Upa+Akarma
meaning additional bad deed. Vedic
scholars ought to have suspended studies as per saastric injunctions in the
Tamil month of Thai or on Makara Sankranti Day. Studies have to be commenced
again after Upaakarma Day. Because so
much of Veda had to be studied, in the past, often times, they continued Vedic
studies beyond that date breaking the discipline due to incompetence to finish
studies in time. This may be due to incompetence and diversities. This japam is to atone for this sin and
indeed for not having performed other Vedic acts. So this is an extra sin
committed unintentionally. This is an expiation for the additional (upa) sin
committed. As you all know even in Sandhayavandana rituals such provisions are
made in prescribing additional water
oblation beyond the prescribed
three as expiation(mamopaatta-durita
prayaschittartham). Vedic scholars can’t think of any other
reason than anger and lust for such negligence.
Lust and
anger are at the root of all our misdeeds and the japam focuses on just these
two. The japam is done first
thing in the morning of Upaakarma day, after morning Sandhyavandanam. But why
obeisance to Lust and anger in the Mantra for meditation: “Kaamokaarsheen
manyurakarsheen namonnamah”?
For this we have to
divert our attention to Mahanarayana Upanishad
‘Kaamoekaarsheet’ in Sanskrit means ‘those acts that are out of
desire’. ‘Manyurakaarsheet’ means “those acts that are committed out of
anger”. The general practice of uttering ‘namoh
namah’ after this mantra appears to be not appropriate as this Japam is
done with a sense of contrition according to some. However if one goes back to
the full Mantra as given in Mahanarayana Upanishad it will be clear why adding
“Namoh Namah” is stipulated. Some- times
it is not advisable to resort to just word-by-word meaning of mantras. Also full Mantra chanting makes sense and
enhances spiritual value. Every mantra has a rishi, a devata(god) and Chandas
(prosody). If mantra is modified or partly chanted for convenience it loses its
power. The mantera nin MNU runs as
follows:
“Kamoe-akarsheen
namoh namah | Kamo-akarsheet-kaamah karoti naaham karomi kaamah kartaa naaham
kartaa kaamah kaarayitaa naaham kaarayitaa eshaa te kaama kaamaaya swaahaa
||
Manyu-rakaarsheer-nnamo namah |
manyu-rakaarsheen-manyuh karoti naaham karomi manyuh karta naaham kartaa manyuh
kaarayitaa naaham kaarayitaa eshaa te manyoe manyave Swaaha || (61—62, Mantrapushpam, Narayanopanishad,
Ramakrishna Math).
The translation of the mantras
runs as follows:
Salutations are to the Gods. Desire performed the act. Desire did the act.
Desire is doing the act, not I (Self). Desire is the agent not I. Desire causes
the doer to act not I. O Desire, fascinating in form, let this oblation be
offered to thee, Hail!
Salutations are to the Gods. Anger performed
the act. Anger did the act. Anger is doing the act; not I. Anger is the agent;
not I. Anger causes the doer to act; not I. O Anger, let this oblation be
offered to thee. Hail!
We do not have the authority to
alter the mantras of Vedas for our convenience or condense them. It is therefore essential we chant the full
mantra 108 or 1008 times as per convenience. Since the word Swaahaa comes at the end of these
mantras, these are mantras meant for Homa (sacrifice) for annual self-atonement
like the one we recite in daily prayers for self-atonement (prayaschittaa)—“Sooryascha maamanyuscha…..paapebhyo rakshantaam” and “Agnischa maamanyuscha….paapebhyo rakshantam”. Sandhyavandana mantras are made exclusive to the dwijas to pray for atonement of their
sins committed during the day. Does it mean others do not commit sins or
they do not need atonement every day?
Lord Narayana, to whom this
apology is submitted, is sure to bear the acts of our omissions and commissions
with regard to Saastras.
Kamokaarsheet Mantras appear in
the Andhra version of Mahanarayana Upanishad (MNU) in section 61 and 62. Prior to them section 61 contains a
mantra as follows:
“Yadvo devaaschakrima jihvayaa
guru manaso vaa prayutee devahedanam | araavaa yoe noe abhi
ducchunaayate tasmin tadenoe vasavoe nidhetana swaahaa ||
O Gods, O Vasus, that serious
god-offending sin which we committed by our tongues, by our understanding, and
by our actions, place that in those who come near and act in an evil way
towards us (provoke us). Hail (Swaahaa)!
These are Homa mantras for
self-purification as They all end with the Vedic sacrifice (yajna) term “Swaha”
a term used in offering oblations to fire. The
two mantras described above as Kamokarsheet
manyurakarsheet mantras only elaborate what is mentioned in
section 61. Therefore the above mantras
are all meant for Homa which are also employed for Japa (repeated recitation)
during Upaakarma. Probably Grihyasutras
later adopted these Vedic mantras condensing them while prescribing Upaakarma
ritual procedures. It is therefore advisable to use the full Vedic mantras
instead of condensing them to hurry up the Japas. Their full version is
convenient for Japa and is not too long. It is therefore fitting and proper to
chant kamokarsheet manyurakarsheet mantras
contained in sections 61 and 62 in full as given above and not what is given in
Upaakarma ritual manuals.
Saayana, brilliant commentator of
Vijayanagara Samrajya has gone deep into the meaning of these Vedic mantras
which clearly indicates these mantras are meant for all and not restricted to
Dwijas that too restricting to males alone and tailor made to Upaakarma
rituals. Desire is personified as a deity in Vedas. Nasadeeyasookta announces
that Kaama or God’s will in the form of desire to create the world existed at a
time when this universe did not come into being. Yadyaddi
kurute jantuh tattat kaamasya cheshtitam || says Manusmriti II.4--whatever
activity is found in a creature it is all due to the movement of desire. Bhagavadgeetaa says Desire, Aversion,
Pleasure, Pain, Body, Intelligence and Patience constitute Kshetra or field of
the divine (Kshetrajna)—Icchaa dveshah
sukham dukham sanghaataschetanaa dhritih | etat kshetram samaasena
savikaaramudaahritam ||
Spiritual codes declare that the
five universal elements and resident deities and one’s own heart witness the
thoughts and actions of a man even though they are concealed from others. Worshipper here is represented as offering
repeated obeisance to the gods who witness the
inside of all men and arraign them to the bar of divine justice. He
pleads not guilty and deposes that he, the Self in man, did not do any act or
it is an agent. Desire, charming to all in appearance, is the agent that did
acts and doing them. Therefore, in
order to propitiate the Deity of Desire, so that the worshiper may be left in
his pure nature, as a resent of all the withdrawal of all harmful desires, an
oblation is offered into the consecrated fire. You therefore see why it is
necessary to chant mantra in full and
not just “Kamokarsheet namo namah”. We
worship Lord Ganesha as Lord of Obstacles, Vighneswara based on similar
thoughts to remove all obstacles coming in our way. Saayana says that Kaama in this context means
Iswara-kaama or the desire of the Lord. Hence we pay our obeisance. Lakshmi was born along with Alakshmi from the
Ocean of Milk and Hindus propitiate both.
According to Saayana Manyu is not
rage in the negative value sense but rage towards the internal and external
enemy. Vedas often refer to manyu as
longing fervor and not anger or rage in the negative sense. In Taittareeya
Brahmana manyu is eulogized as Bhaga
and Varuna and also supplicated not to damage penance by intrusion. Here Manyu appears with Kaama or desire. It is therefore anger personified. Obstructed
desire is source of anger. Thus
anger is another trait of the physical
and psychological equipment of man from which his true Self stands aloof.
Therefore the mantra says Anger is responsible and not the Self in him.
Today Brahmin Varna or more appropriately Brahmin community
are the first degree violators of Varna Dharma which scriptures refer as Manava Dharma. I specifically mention
Brahmin Varna because there is innumerable number of Castes or Jatis within
this community. It is therefore
necessary for them to wake up, study
Vedas and propagate them and practice Vedic Dhramas suitably adapted to modern needs and serve
the society if they are still serious to hold on to their titles. The other
three Varnas have consolidated themselves under one group calling themselves as
Non-Brahmins but at the same time isolated themselves from rest of the Hindu
Lower Society which has considerable representation. Here too they are not
paying attention to the spiritual progress thinking that Vedic study is not
meant for them. This is far from truth
if we go deep into Vedas. It is clear
that all should concentrate on self-purification and meditation on Brahman as
ordained in Vedas. It is not the privilege of any one class. It is universal.
Today a good number
of Westerners are studying Vedas, practicing Yoga and meditation, fed up with
their own faith based religions and in search of spiritual progress. Some of
them are renowned Vedic Scholars. Even in the past Western world produced great
many Vedic scholars who propagated the Message of Vedas. They left behind vast
research material of theirs and translation of Vedas into English and other
foreign languages which are often referred by all of us and quoted
authoritatively. It may be a surprise
for all of you that the first recording by HMV Gramaphone Company was the first
Vedic Mantra of Rigveda:
“Agnimeele
purohitam| yajnasya deva mritvijam | Hotaara(ga)m ratnadhaatamam| Harih Om
It is clear that today undergoing Upanayana Samskara and observing Upaakarma ceremony mechanically based on
birth-right claims as a mere formality
with no proper study of Vedas is
redundant and purposeless. Many Hindu
Americans and their children do not undergo Upanayana Samskara until the day of
getting married. This is even more
complicated when we look at the life-style of Hindu Americans and similar
migrants settled in the lands of other major cultures. It also makes no sense
Hindu American Temples to call this day
“A Special Religious Day” with no proper focus.
Kamokarsheet Japam
and Mahasankalpam start with a review of the past that let us go in our mind over what we did not or
did do and atone for our sins, but, more importantly, set out our objectives.
The schedule of Naimittika Karmas and Nitya Karmas, provide us with a framework
for performance. These are codes of conduct.
Upaveetham (wearing a sacred thread) is a symbol of sanctity to
constantly remind us of what we need to do and help us in our karmas. I wonder whether all Vedic Rishis wore these Sacred
threads though we see icons with them? Upanayana Samskara is not described in Vedas
which was made a Srauta Ritual later absorbing many Veda Mantras contained in
MNU. Even Mangalyam (to remind one as dharma-patni) is a later invention as we
have seen. There were male as well female rishis in Vedic culture. At a later date even girls underwent
Upanayana Ceremony. This custom can be seen even today among some Naboodari
Brahmin families in Kerala today. Gayatri Japam is the first and a rather
substantial step in following the discipline in execution.
Sravan Purnima Day is
a very important day, the day on which many celebrations take place and rituals
are performed all over India. It is a National Holiday under different names as
described in my discourse on the subject.
Hindu Temples in America offer facilities and guidance to Brahmins to
change the sacred thread and help perform prescribed rituals to Dwijas (twice
born). Thus it is confined to a particular caste even overseas where caste
system is almost extinct but traditions of different castes as in India
continue with families. Hindu migrants
continue with their surnames which more often than not reveal their birth caste
identity. In the light of the above
detailed discussion it would be fitting and proper to make this day a special
sacred day of significance for all by Making it: 1) annual day for atoning for
sins by conducting Kamokarsheet and Manyurakarsheet Homa (Expiation Day); 2) A
sacred day for Conducting Navakanda
Rishi Tarpana and Homa for all; 3) a
sacred day for listening to Vedaparayana
or Vedpath Day like Ramayan Path, Gita path etc. and 4) a day for Mass Pranayama and Gayatri Japa
Meditation 5) a
day celebrating Hayagrieva (who restored Vedas and Incarnation of Vishnu) Jayanti and
rebirth of Vedas. These would benefit all traditions and all
caste backgrounds. Otherwise it
presents a narrow-outlook as promoting and caring only for privileged class
of Brahmins on this sacred day in “One Temple for all Traditions”.
Hindu Temples in
India could also make this day very significant for all traditions and
caste-backgrounds. But being conservative, sectarian and Caste-dominated, and
Purohit and priest controlled Hindu society influenced by sectarian Mathadipatis
it is almost impossible to introduce any change however good it may sound. Old prejudices and preferences continue
however wrong they may be. But to make it a significant Mass Worship Religious
Day in Hindu Temples overseas suiting all traditions including inter-faith couples
and children should not be difficult and
is highly commendable.
REFERENCES:
1) Swami Dev
Ananda. Mahanarayana Upanishad, Ramakrishna Math, Chennai, India.
2) Dr. Ananta
Rangacharya, Brihadarnyaka Upanishad, Bengaluru, India
3) Krishnamachar S.M., Sri Vaishanva Dinachar, Sanatana Dharma Sabha, Saraguru,
Karnataka, India.
4) Srinivasan N.R.,
Compilation for a Discourse, Hindu Reflections: <nrsrini.blogspot.com>
Postings, Month and Year:
a) Upanayana Samskaaram, September
2011.
b) Upakarma Kamokarsheet Expiation Homa
Ritual is for All, August 2014.
c) Prologue on Upakarma Rites, September
2011.
d) Sravan Poornima is ideal for Mass
worship by All Aug 2015.
[This discourse
material is a compilation from the reference above as well as other sources for a prepared
lecture for delivering at Vedanta Class of Sri Ganesha Temple which is gratefully
acknowledged. I do not claim anything as original though I have included my
explanations and comments elaborately suitably editing. Anybody is free to
download partly or fully this discourse, modify and redistribute this as well
as other discourses from the blog Hindu
Reflections <nrsrini.blogspot.com> duly acknowledging for spreading the wisdom of Vedas and
scriptures further. These lectures are
posted on the blog for the benefit of those who are not able to attend
my lectures personally due to personal reasons or due to not living in
Nashville or able to go through the various sources as I have done-- http://nrsrini.blogspot.com/2015/03/classified-discourses-posted-on-blog.html ]
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