The Yagyopavit ceremony is an essential ritual and sanskar among the 16 sanskars of Brahmins, and it is mandatory for all male children. In contrast, girls are exempt from wearing the sacred thread as a result of the Yagyopavit ceremony. However, it is important to note that our religious scriptures do not prohibit the Yagyopavit ceremony for girls. The texts state that girls have the same right as boys to participate in this thread ceremony. In the Kashmiri Pandit community, the Yajñopavita ceremony, also known as Upanayana, is a significant ritual for young boys, marking their initiation into formal education and the study of sacred texts, particularly the Vedas. This ceremony holds particular cultural and religious importance within the Kashmiri Pandit tradition. According to the Hareet Sanhita and Prashar Sanhita, women are categorized into two types: the Brahmvadini, who undergo the Upanayan sanskar, perform Agnihotra, study the Vedas, and live within the family while seeking alms, and those who have undergone the Upanayan sanskar and are married. This distinction is also supported by Nirnay Sindukar in his writings. The Sanatan Dharma did not originally ban the Yagyopavit ceremony for girls; however, over time, particularly with the influence of Manusmriti, girls were denied this rite. In earlier times, girls who chose to pursue education underwent the Upanayana rite at the age of 8 and were referred to as Brahmavadini. They would wear a thread or upper garment over their left shoulder. Guruji Gajanan Modak, the chief priest of Siddhivinayak temple, emphasizes that while each household may have its own spiritual practices, there is nothing in the scriptures that prevents girls from participating in the thread ceremony. The Upanayana signifies that a child is mature enough to follow a guru and learn the scriptures. It was also customary for a girl to undertake the Upanayana ceremony and begin her Vedic studies as a Brahmavadini.
The sacred Yagyopavit is referred to by various names depending on the region and community, including Bratabandha, Janivaara, Jaanva, Jandhyam, Poita, Punul, Janeu, Lagun, Yajnopavita, Yagyopavit, Yonya, and Zunnar. Upanayana is a significant Hindu educational sacrament, one of the traditional Samaskaras or rites of passage that signifies a student's acceptance by a preceptor, such as a guru or acharya, and marks an individual's initiation into a school within Hinduism. Some traditions view this ceremony as a spiritual rebirth for a child or future dvija, meaning "twice born." It represents the acquisition of divine knowledge and the commencement of a new, disciplined life as a Brahmacharya. Depending on the community and region, it is also known by various names such as Janai or Janea, Poita/Paita, Yajnopavita, Bratabandhra, Bratopanayan, and Mekhal. The student is guided towards the divine and a disciplined lifestyle. As explained by PV Kane, this involves bringing the child to the acarya for instruction or introducing them to the path of studenthood. It is a ceremony where a teacher accepts and initiates the young mind and spirit into a second birth. The sacred thread or upper garment is referred to as the Yajnopavita, which literally means something worn on the body for the purpose of sacrifice. Accompanying items offered with the Yajnopavita may include a danda (staff) and a mekhla (grindle). In the Atharvaveda and later during the Sutra period, the term Upanayana signified the responsibility of a student, the beginning of their education, and the acceptance of the student by the teacher.
Preceptors can include a guru, acharya, upadhyaya, and rtvik. The Upanayana rite of passage holds significant importance for the teacher, as it marks the beginning of the student's life in a gurukula (school). This ceremony has evolved into an elaborate event that involves rituals with family, the child, and the teacher. During the ceremony, a boy receives a sacred thread called Yajnopavit, which he is to wear. The Yajnopavit ceremony signifies the child's entry into formal education. In contemporary times, the Upanayana ceremony is accessible to individuals of any age. The Upanayana follows the Vidyarambham, which is the preceding rite of passage. Vidyarambham has become an intermediary samskara that emerged with the development of writing and language. It now marks the beginning of primary education or literacy, while Upanayana is associated with spiritual education. The Upanayana can also be conducted at the student's home for those who are homeschooled. The sacred thread symbolizes wisdom and knowledge, traditionally linked to men, although there are women who also wear the sacred thread. This thread is a significant marker of knowledge, particularly Vedic knowledge.
The ceremony serves as a rite of passage for young Brahmins, Kshatriyas, and Vaishyas, marking their initiation into studentship and is still practiced today. Originally intended for both boys and girls, it eventually became exclusive to boys. This ceremony signifies the child's second birth into the realm of knowledge, leading to the term "dwij," which means second born. The sacred thread, made of three handmade cotton strands tied in a loop, is worn over the left shoulder and crosses the body to the right side of the torso. Each of the three strands represents one of the Vedas: Rig, Yajur, and Sam. The knot in the sacred thread is referred to as Brahma-Granthi, with "Granthi" translating to knot. Typically, there are three knots, each dedicated to the deities Brahma, Vishnu, and Shiva. Interestingly, Shiva is often depicted wearing a naga as his sacred thread instead of the traditional cotton version. For instance, the Ganesha panel from Sindhudurg in Maharashtra shows him adorned with a naga-janeu, similar to his father, God Shiva. Over time, the Manu-Smriti restricted this practice to boys only. However, fierce female deities like Mahisasurmardini are often illustrated wearing the sacred thread, symbolizing their strength and knowledge on par with male gods. Notable female scholars such as Gargi and Lopmudra are known to have undergone the Upanayana Sanskar. Other renowned scholars in Indian history, including Maitreyi, Visvavara, Apala, Indrani, Urvashi, Ghosha, and Sachi, also participated in this ritual, highlighting their wisdom and knowledge comparable to their male counterparts. There are accounts of women wearing the janeu as a necklace around their necks rather than draped over their shoulders and torsos, which may have been a practice for those without formal education. The revival of the sacred thread ceremony has become a symbol of the right to education for women.
Recently, there have been reports about the Upanayana Sanskar for young girls, both in groups and individually. It is clear that there is nothing wrong with a girl undergoing the sacred thread ceremony, as Hindu scriptures do not prohibit the Yajnopaveet ceremony for girls. Therefore, it is unjust to criticize the revival of the Upanayana ceremony for girls, as it is entirely appropriate. Hindu scriptures emphasize the importance of education for both boys and girls, and thus the initiation to a guru, along with the Yajnopaveet ceremony, is prescribed in the Shastras for both genders.
(Vivek Koul)
0 Comments