The upanayana ritual in the Śatapathabrāhmaṇa

Introduction

The Upanayana is one of the important domestic rituals (gṛhyasaṃskāra-s) prescribed in the Gṛhyasūtra-s. It is the first and foremost of the rituals pertaining to education that are enjoined in the Gṛhyasūtra -s. As the word itself signifies, upanayana is the ceremonial approach/appeal of a student to a teacher, seeking admission to the Vedic studies 1 . It is an initiation ceremony enjoined by the Veda-s, says Āpastamba in his Dharmasūtra 2 .

The domestic rituals, the conduct-details of which are prescribed in the Gṛhyasūtra-s, are not directly enjoined by the Śruti. That is why often they are called as smārttakarman-s, meaning 'enjoined by the Smṛti-s' 3 . Tradition holds that these are actually enjoined directly by the Śruti, the relevant passages being extinct now. As to the origin of these rituals, scholars generally hold the opinion that these might have originated even before the Vedic texts got compiled and edited as we have them today 4 . Scholars like Hillebrandt think that there might have existed Gṛhya Brāhmaṇa texts containing all the mantra-s prescribed by the Gṛhyasūtra-s to be uttered in the accompaniment of the rites, which are now lost for us 5 . Some of the mantra-s of the Saṃhitā and the Brāhmaṇa texts, like those of marriage and funeral hymns of the Ṛgveda, can be explained only in the context of the domestic rituals. And some Gṛhyasūtra texts refer to the Brāhmaṇa passages 6 . It is in this context, the two brāhmaṇa-s (sections), viz. 11.5.4 and 11.3.3 of the Śatapathabrāhmaṇa ( Mādhyandina recension), dealing with the upanayana, are subjected to a close study here 7 . These sections are named as upanayanadharmābhidhāyakabrāhmaṇa and brahmacāridharmanirūpaka brāhmaṇa in some edited texts 8 .

The former, i.e. the fourth brāhmaṇa of the fifth adhyāya in the 11 th kāṇḍa, describes the upanayana ritual, explaining the significance of some of the rites. The text resembles a Gṛhyasūtra passage in as much as it prescribes the mantra-s to be uttered while performing some of the ceremonial actions 9 . The Brāhmaṇa (section) immediately preceding this one narrates a debate between Śauceya Prācīnayogya and Uddālaka Āruṇi regarding agnihotra. At one stage of the debate, Prācīnayogya admits that he was unaware of a particular point and seeks to be instructed on it. Āruṇi agrees to accept him as a student (…śauceyo jñaptaḥ/ imāni samitkāṣṭhānyupāyāni bhagavantamiti sa hovāca yadevaṃ nāvakṣyo vyapatiṣyadehyupehīti tatheti taṃ hopaninye…). It is in this context the upanayana ritual is described.

The latter, i.e. the third brāhmaṇa of the third adhyāya in the 11 th kāṇḍa, describes the duties of a student (brahmacārin). The description confines to only two of them viz. the samidādhāna (usually taken as fire worship with the offering of twigs of wood) and the bhaikṣācaraṇa (seeking food as alms) 10 . The significance and the some details regarding the performance are explained. In the midst of discussion on different aspects agnihotra ritual, this brāhmaṇa seems to be an odd insertion.

The upanayana ritual in the Brāhmaṇa

The upanayanadharmābhidhāyakabrāhmaṇa starts with the statement that the incumbent (student) expresses verbally his desire to enter into brahmacarya to the preceptor. The latter accepts him with the statement 'ko nāmāsi', by which, the brāhmaṇa says, he makes the student related to Prajāpati 11 . Then he holds the hand of the student with the mantra, 'indrasya brahmacāryasi agnirācāryastavāham ācāryastava'. The text then explains the significance of this utterance.

The text proceeds in a similar manner intermixing the narration of action with the utterances to be accompanied along with their significance. The actions narrated are 1) paridāna (offering the brahmacārin or making him committed to 12 ) to different beings (bhūtebhyaḥ) viz. 'Prajāpati' and 'Savitṛ'; 'ap' (waters) and 'oṣadhī' (plants); and, to all beings (viśvebhyo bhūtebhyaḥ) by the preceptor 2) śaṃsana or giving instructions -'be a brahmacārin', 'do thy duties' (be active), 'offer samit' (to the fire), 'do not be drowsy', and 'drink water' -to the brahmacārin and 3) imparting the sāvitrī mantra.

Along with these narrations and the explanations of the significance of such actions and the accompanying utterances, we get interesting discussions on some important issues. They are 1) When should the preceptor impart the sāvitrī mantra -whether he shall do it immediately after accepting the incumbent as a student or after a lapse of one year/six months/24 days/12 days/six days/three days. The brāhmaṇa says that the 9 See for instance athainaṃ bhūtebhyaḥ paridadāti prajāpataye tvā paridadāmi devāya tvā savitre paridadāmīti … adbhyas tvauṣadhībhyaḥ paridadāmīti… dyāvāpṛthivībhyāṃ tvā paridadāmīti… viśvebhyastvā bhūtebhyaḥ paridadāmyariṣṭyā iti/- SPB11.5.4.3,4 10 The brahmacārisūkta (11.5) of the Atharvavedasaṃhitā describes these as the essential duties of a brahmacārin. 11 athainamāha -ko nāmāsīti/ prajāpatirvai kaḥ/ prājāpatyamevainaṃ tat kṛtvopanayate/ SPB 11.5.4.1 12 The translation 'making committed to' is after Julius Eggeling. discussion is caused by the fact that when the preceptor places his hand on the student, he (i. e., the preceptor) becomes pregnant with him (i. e., the student) and that the speech (sāvitrī mantra) should be imparted as soon as the child is delivered. Concluding the discussion, it states that the sāvitrī mantra is to be imparted to a Brahmin at once (i.e. immediately after the acceptance).

Here it may be noted that the text quotes a verse (to substantiate the statement that the preceptor becomes pregnant) with the introductory remark 'tadapi ślokaṃ gāyanti', which runs as 'ācāryo garbhī bhavati hastamādhāya dakṣiṇam/ tṛtīyasyāṃ sa jāyate sāvitryā saha brāhmaṇaḥ//'. The Atharvavedasaṃhitā also, in its brahmacārisūkta (11.5), has a mantra, with the same purport. It runs as 'ācārya upanayamāno brahmacāriṇaṃ kṛṇute antaḥ/ taṃ rātrīstisra udare bibhartti taṃ jātaṃ draṣṭumabhi saṃyanti devāḥ// (11.5.3) In order to justify the conclusion that the sāvitrī mantra should be imparted to a Brahmin at once, the brāhmaṇa states ' sadyo ha tvāva brāhmaṇāyānubrūyād āgneyo vai brāhmaṇaḥ sadyo ha vā agnir jāyate tasmāt sadya eva brāhmaṇāyānubrūyāt' [one shall impart (sāvitrī) to a Brahmin at once, for, a Brahmin pertains to Agni, and Agni is born at once. Therefore, one shall impart (sāvitrī) to a Brahmin at once]. It is significant to note that some Gṛhyasūtra-s make a passing reference to this subject and some quote the concluding statement of this Brāhmaṇa text 13 . 2) Extending the discussion on the teacher becoming pregnant, the text refers to the opinion of some people that the preceptor should refrain from having sexual intercourse during the studentship period (brahmacarya) of the disciple. The view is refuted with the remark that the foetus in the preceptor's pregnancy is a divine one. 3) One should impart the sāvitrī mantra couched in the gāyatrī chandas (the famous one) and not the one couched in the anuṣṭup chandas 14 , as is prescribed by some, for, the anuṣṭup sāvitrī is the speech, and hence by giving it away to the student, the preceptor is certain to become dumb 15 .

The duties of a Brahmacārin

The brahmacāridharmanirūpaka brāhmaṇa establishes the inevitability of samidādhāna and the bhaikṣācaraṇa for a brahmacārin. For this, the text employs metaphors, allegories and stories. 'Brahman delivered (vested the powers to capture) all the creatures (prajāḥ), except the brahmacārin, to Mṛtyu, the God of death', narrates the text. When the latter asked for share in brahmacārin also, he was told: 'the night in which a brahmacārin fails to do samidāharaṇa shall be yours' (brahma vai mṛtyave prajāḥ prāyacchat/ tasmai brahmacāriṇameva na prāyacchat The Bṛhadāraṇyaka upaniṣad also states the same fact in almost the same words as 'tāṃ haitām eke sāvitrīmanuṣṭubham anvāhur vāganuṣṭub etad vācam anubrūma iti na tathā kuryād gāyatrīmeva sāvitrīm anubrūyāt' 5.14.5 so'bravīd astu mahyametasmin bhāga iti yāmeva rātriṃ samidannāharātā iti/). Therefore, says the brāhmaṇa, 'brahmacārin should daily do the samidāharaṇa 16 lest he passes his nights cutting them off from his life.

The essential nature of samidādhāna is further exemplified by using a metaphor: 'He who enters brahmacarya, enters indeed on a satra (long sacrificial session), the first samit he offers while entering into (the brahmacarya) being the prāyaṇīyeṣṭi and the one he is to offer at the time of snāna (the ceremonial closure of brahmacarya) being the udayanīyeṣṭi'.

Then the text proceeds to emphasise that three things are the very life of a brahmacārin. They are 1) the samidāharaṇa, 2) the bhaikṣācaraṇa and 3) obeying the words of the preceptor 17 . The text puts it as : ' a brahmacārin entering into brahmacarya , enters into four beings (dividing himself into four parts) -the fire (Agni), the death (Mṛtyu), and the preceptor, the last quarter remaining in oneself. By doing samidāharaṇa, he redeems the fourth part invested in the fire. Likewise, by begging alms shedding shyness, he redeems the part invested in Mṛtyu. And by obeying the preceptor or by doing things for him, redeems the part invested in the ācārya.'

This is followed by three instructions regarding the bhaikṣācaraṇa. 1) One should not perform it after the snāna ceremony.

2) One shall seek bhikṣā from such persons, say some people, whom he is the most confident of not refusing. The passage of the Brāhmaṇa runs as 'yasyā eva bhūyiṣṭhaṃ ślāgheta tāṃ bhikṣeta'. Sāyaṇa explains it to mean that one should get alms from the lady whom he is confident of getting the most. We have followed the explanation given by Julius Eggeling which is in conformity with some of the Gṛhyasūtra texts which declare 'one should seek alms from apratyākhyāyin-s 18 '.

3) One may seek bhikṣā from even one's own mother or preceptor's wife because a brahmacārin should not let off seven days without begging alms 19 .

The Brāhmaṇa section and the Gṛhyasūtra-s

The brāhmaṇa dealing with the upanayana ritual covers some of the important rites that are dealt with in the major Gṛhyasūtra texts like Āśvalāyanagṛhyasūtra, Kauṣītakagṛhyasūtra, Baudhāyanagṛhyasūtra, Āpastambagṛhyasūtra, Pāraskaragṛhyasūtra and the Gobhilagṛhyasūtra. The style and nature of description is similar to that of a Gṛhyasūtra text. The actions to be performed are stated along with the mantra-s to be uttered in accompaniment (to such actions) 20 . The only difference is that the significance or the meanings of these actions and utterances are detailed here.

16 This is collecting firewood for 'Agni'. Sāyaṇa explains it as 'samidāharaṇamagnyartham' 17 It is interesting to note that Kauṣītakagṛhyasūtra also states that these three are essential and obligatory duties of a brahmacārin ( . 19 a) Many of the Gṛhya authors ordain that one should take the first bhikṣā form his mother. b) Manusmṛti also has a similar statement -akṛtvā bhaikṣyacaraṇam asamidhya ca pāvakam/ anāturaḥ saptarātram avakīrṇivrataṃ caret// -2.187 20 See for instance the following statements in the beginning portion -1) athāsya hastaṃ gṛhṇāti indrasya brahmacāry asy agnirācāryas tavāhamācāryas tava iti , 2) athainaṃ bhūtebhyaḥ

The rites described in the Brāhmaṇa such as the ceremonial appeal of the student (to accept him as a student), the preceptor holding the hand of the student (hastagrahaṇa), offering (ritualistically) the student to different beings (paridāna), ceremonial address (instruction) by the preceptor to the student (śaṃsana), and the imparting of the sāvitrī mantra appear in the Gṛhyasūtra-s as well.

The Pāraskaragṛhyasūtra, the lone gṛhya text pertaining to Vājasaneya School available in print, naturally has almost the same sentences and the accompanying mantra-s as that of this Brāhmaṇa section 21 .

When we compare the Brāhmaṇa section with the major Gṛhyasūtra-s, we can see that the latter texts have developed the rituals by incorporating some more rites. The notable items that are commonly found in them are 1) upayāna the ceremonial appeal of the student (to accept him as a student) to the preceptor and the acceptance thereon 2) añjalipūraṇa holding/filling of waters in the añjali (hand-cup) of brahmacārin or/and the preceptor 3) hastagrahaṇa (the preceptor holding the hand of brahmacārin) 4) paridāna (offering the brahmacārin or making him committed to) to different beings 5) making the brahmacārin wear new garment 6) putting on mekhalā , ajina, etc. 7) ādityopasthāna/ādityodīkṣaṇa, the Sun-worship 8) daṇḍapradāna (giving a staff to the brahmacārin) 9) pradhānahoma, the offering of oblation in the sacred fire 10) śaṃsana (giving ritualistic instructions to the student) 11) samidādhāna 12) sāvitryupadeśa ( imparting the sāvitrī mantra) and 13) the bhaikṣācaraṇa. These major items appear with slight variations in their order of performance in various texts. Thus we can find that the rituals got some changes, modifications and even additions in due course of time. The variations in the practical and technical details of the rites we find in the Gṛhyasūtra-s, form only a small recorded chunk.

Ko nāmāsi

The Brāhmaṇa directs the preceptor to address the brahmacārin, who has approached him seeking brahmacarya, with the statement 'ko nāmāsi'. It immediately explains that by this act he makes the brahmacārin as belonging to Prajāpati for 'ka' means Prajāpati.

But this statement was wrongly interpreted to mean 'what is your name' by many a Gṛhyasūtra 22 . Even the Pāraskaragṛhyasūtra follows the cue of others and instructs the incumbent to state his name (hastaṃ gṛhītvāha ko nāmāsīty asāvahaṃ bho iti 23 ). Baudhāyanagṛhyasūtra states : 'ko nāmāsyasau nāmāsmīti śāṭyāyanakam' 24 . Thus citing (probably) a Vedic text śāṭyāyanaka, the author hints at a probable uncertainty regarding the correct interpretation. In this connection it would be very interesting to note that the Mānavagṛhyasūtra extends this rite of asking the name (a subsequence of a wrong interpretation) to the marriage ritual. Thus in the marriage ritual the text states ' kā nāmāsītyāha/ nāmadheye prokte devasya tvā … iti hastaṃ gṛhṇannāma gṛhṇāti/' 25 .

The aśmāropa

If the Mānavagṛhyasūtra takes the rite of asking the name from the upanayana ritual to the marriage ritual, some authors (of Gṛhyasūtra texts) seem to have extended the rite of aśmāropa from the marriage ritual to the upanayana. Thus the Baudhāyana, Āpastamba and Mānavagṛhyasūtra-s prescribe the aśmāropa in the upanayana ritual. The aśmāropa in the marriage ritual is enunciated by almost all the Gṛhya authors. In this rite the bridegroom makes the bride to stand atop a piece of rock and utters a mantra 'ātiṣṭhemam aśmānam aśmeva tvaṃ sthirā bhava/abhitiṣṭha pṛtanyataḥ sahasva pṛtanāyataḥ'(Stand atop this rock and be firm like a rock. Confront all the (adverse) situations boldly). In the upanayana ritual the brahmacārin is he who is made to stand atop the rock: and the mantra is changed as 'ātiṣṭhemamaśmānamaśmeva tvaṃ sthiro bhava/.

The Sāvitrī mantra

The authors of Gṛhyasūtra texts unanimously prescribe the famous sāvitrī mantra (Ṛgveda 3.62.10) for the sāvitryupadeśa (for Brahmins). But the Śatapathabrāhmaṇa explicitly states,as we have seen, that some people held the opinion that it is the anuṣṭup mantra which is to be imparted. And it makes a confirmatory remark that the anuṣṭup mantra should not be imparted since it will lead to dumbness of the preceptor. In this connection it may be noted that Āśvalāyanagṛhyasūtra prescribes the anuṣṭup mantra in the case of a repeated upanayana 26 (upetapūrvasya). Kauṣītakagṛhyasūtra, as if to make it unambiguous, instructs that the brahmacārin should ask 'vaiśvāmitrīṃ gāyatrīṃ sāvitrīṃ bho anubrūhi 27 ' (kindly teach me the sāvitrī mantra found by sage Viśvāmitra and which is set in the gāyatrī chandas) while seeking the updeśa. 22

Honey prohibited for brahmacārin

In the concluding portion of the section 11.5.4, the Śatapathabrāhmaṇa refers to the prohibition of honey for a brahmacārin laid down by some people. The Brāhmaṇa says that they prohibit the consumption of honey taking it as the quintessence of all edible things. Hence eating honey would be as good as enjoying all the edible things. Therefore a brahmacārin should refrain from it, they say. The Brāhmaṇa says that the great sage Śvetaketu (who used to take honey while he was a brahmacārin) said: 'One may eat honey. Honey being the essence of all edible things would lead one to the essence of the whole Vedic lore'. Therefore a brahmacārin may eat honey at his will 28 .

Interestingly the Baudhāyanagṛhyasūtra includes honey in the list of prohibited items for brahmacārin as '…śrāddhasūtakamaithunamadhumāṃsāni varjayan …' 29 . One may argue that this stand of Baudhāyana may be due to the rivalry between the Vājasaneya and the Taittirīya schools. But surprisingly Pāraskaragṛhyasūtra also enlists honey in the prohibited items for a brahmacārin as 'madhumāṃsamajjanoparyāsanastrīgamanānṛtādattādānāni varjayet' 30 .

The Dharmaśāstra-s also lay down abstinence from honey for a brahmacārin 31 .

It is not known why honey was prohibited for a brahmacārin. We see it as prescribed in many other rituals like jātakarman and annaprāśana in Ggṛhyasūtra texts 32 .

Samidādhāna

As we have seen the Brāhmaṇa states that the samidāharaṇa is an inevitable duty of a brahmacārin. Moreover it says, in the section dealing with the duties of a brahmacārin, that he is to lay a samit on the sacred fire while entering into brahmacarya and while closing it 33 . But it does not explicitly prescribe samidādhāna in its 'upanayana ritual'. Not all the Gṛhyasūtra-s prescribe this samidādhāna at the entry into brahmacarya. Only some of the Gṛhya authors like Baudhāyana 34 and Āpastamba prescribe the laying of samit in the sacred fire at the beginning of the ritual (i. e. before the sāvitryupadeśa).

Anyway, samit seems to be an invariable symbol of an earnest seeker of knowledge in ancient India. That is why whenever somebody is spoken of as seeking knowledge, he is invariably 28 depicted as samitpāṇi (holding a samit in his hand) 35 in the Upaniṣad-s. Moreover whenever somebody reveals his ignorance, even in the midst of a heated discussion, he is asked to bring samit as samidhamāhara, so that he can be taught. Even our Brāhmaṇa section on the upanayana ritual happens to be narrated as Prācīnayogya seeks knowledge from Āruṇi in the midst of a discussion. Prācīnayogya says then 'imāni samitkāṣṭhāni upāyāni bhagavantamiti'(Here are the samitkāṣṭha-s, kindly accept me as your student, revered sir!).

In the Brahmacaryasūkta of the Atharvavedasaṃhitā we get a picturesque image of a brahmacārin where the samit is depicted as his essential feature 36 .

Samidādhāna forms an essential item of the vrata rituals (pertaining to the learning of Vedic texts) also. In the Śrauta rituals also the samidādhāna plays a significant role.

It may be noted that many a Brāhmaṇa and Gṛhya passage, at times, speak of samidāharaṇa (fetching logs or twigs of wood) along with samidādhāna which poses a query as to what for the logs are to be fetched.

Sāvitrīvrata and Pālāśakarman

We have seen that the Śatapathabrāhmaṇa records the practice of leaving a gap of three days/ six days/ 12 days/24 days after the upanayana for imparting the sāvitrī mantra to the student. Of course, the Brāhmaṇa refutes the view and asserts that it should be imparted immediately, at least for a Brahmin. But it seems that this practice had been so strong that it was retained symbolically.

The reason for the intentional delay for imparting sāvitrī mantra, according to the Brāhmaṇa, is that the student has to reside in the garbha of ācārya.

The Baudhāyanagṛhyasūtra prescribes, as a part of the upanayana ritual, a vrata (named Sāvitrīvrata) for three days and at the end of this, a rite called Pālāśakarman is enjoined. The ceremonial laying of samit (samidādhāna) is the core part of this rite. After this rite the brahmacārin has to leave aside or sever with the garment, mekhalā , ajina and daṇḍa which he wore for the upanayana ritual 37 . Now almost all the Gṛhya authors prescribe, at the end of the upanayana ritual, a vow for three days, during which period, he is to abstain from salty and sour food (akṣāralavaṇāśī) and some other items. Can this be taken as a symbolic garbhavāsa? It seems that this can be.

Most of the Gṛhya authors ordain that the brahmacārin is to give his new garment (which he was wearing) to the preceptor at the end of the vow.

Āśvalāyana prescribes medhājanana at end of the vow (caritavratāya medhājananaṃ karoti). The medhājanana is usually prescribed for a new born child. This is a pointer to the fact that the vow might have been a symbolical representation of garbhavāsa of the brahmacārin. Further, Āśvalāyana hints at the fact that the duration of three days for the vrata is shortened representation of one year's garbhakāla. For, his pronouncement of vrata runs as : 'ata 35 For instance see tadvijñānārthaṃ sa gurumevābhigacchetsamitpāṇiḥ śrotriyaṃ brahmaniṣṭham-Muṇḍaka 2.12; te ha samitpāṇayo bhagavantaṃ pippalādamupasannāḥ -Praśna 6.1; te ha samitpāṇayaḥ pūrvāhṇe praticakramire -Chāndogya 15.11.7 36 brahmacāryeti samidhā samiddhaḥ kārṣṇaṃ vasāno dīkṣito dīrghaśmaśruḥ/ AVS 11.5.6a. 37 See BGS 2.4.34;2.4.35;3.4.66;and 3.4.70. ūrdhvamakṣāralavaṇāśī brahmacāryadhaśśāyī dvirātram trirātram dvādaśarātram samvatsaram vā' 38 ( henceforth he should keep the vow of brahmacarya, and abstain from salty and sour food for one year, 12 days, or three days). If we read this statement along with the discussion of the Brāhmaṇa 39 as to when should the preceptor impart the sāvitrī mantra -whether he shall do it immediately after accepting the incumbent as a student or after a lapse of one year/six months/24 days/12 days/six days/three days -we can see that these three days are the symbolic shortened representation of one year's garbhavāsa.

Thus it seems that the Gṛhyasūtra-s point to the retention of the practice of leaving a gap of three days/ six days/ 12 days/ 24 days after the upanayana for imparting the sāvitrī mantra to the student. The present writer is well aware of the fact that the Pālāśakarman is prescribed to be performed three days after the sāvitryupadeśa. But he holds the view that the present Sāvitrīvrata might be a later elaboration of a shorter rite performed before sāvitryupadeśa.

The upanayana ritual and the rebirth of a dvija

The Gṛhyasūtra-s and the texts on Dharmaśāstra enjoin that a traivarṇika should perform the upanayana ritual in the prescribed age. And these state that the traivarṇika-s are called Dvija-s as they have two births -a natural birth and a symbolical birth caused by the upanayana ritual. Yājñavalkya, for instance, states: ' Since brāhmaṇa-s, kṣatriya-s and the vaiśya-s take two births -the first one from mother's womb and the second one by virtue of the upanayana ritual -they are called the dvija-s' 40 . Manu in his Smṛti states 41 that there are three births for the traivarṇika-s, the first one from mother's womb, the second by virtue of the upanayana ritual, and the third at the time of 'dīkṣā' in a Sacrifice (yajña) 42 . The initiation/investiture rites in sacrifice (yajñadīkṣā) are likened to the state of foetus. The Brāhmaṇa texts explicitly proclaim that the yajñadīkṣā is a symbolical garbha. 43 But how does the upanayana ritual cause a new birth? Neither the texts on Dharmaśāstra nor the Gṛhyasūtra-s give a clear answer to this. It is in this context the passage 'tadapi ślokaṃ gāyanti -'ācāryo garbhī bhavati hastamādhāya dakṣiṇam/ tṛtīyasyāṃ sa jāyate sāvitryā saha brāhmaṇaḥ//' of the Śatapathabrāhmaṇa assumes importance. The passage clearly states that the tradition held the concept that the student enter into the preceptor as a foetus as soon as the latter touches him ceremonially at the time of initiation. And he is (re)born as a Brahmin after three days. 38 Thus it is not the sāvitrī mantra which causes the rebirth. It is the initiation or the preliminary rites qualifying the student to receive it, which causes the rebirth. After a symbolic garbhavāsa for three days, he is reborn and no sooner the sāvitrī mantra is imparted to him.

The Atharvavedasaṃhitā makes this point very clear. It states: 'ācārya upanayamāno brahmacāriṇaṃ kṛṇute antaḥ/ taṃ rātrīstisra udare bibhartti taṃ jātaṃ draṣṭumabhi saṃyanti devāḥ//' (The preceptor puts the student in oneself (garbha) while accepting the latter as a student; and bears him for three days. The Gods come to see him then). That is, the imparting of sāvitrī mantra has got nothing to do with the rebirth. The sāvitrī mantra just causes the brahminhood (brahmaṇya).

Dīkṣā ceremony -a symbolical garbha

The investiture ceremony (dīkṣā) in the śrauta tradition contains many rites like vapana (shaving the hairs), wearing a new garment, putting on ajina (black deer's skin), anointing the body with butter, wearing a girdle mekhalā made of muñja grass, holding the fingers closed in a fist (muṣṭīkaraṇa), keeping a vow of silence, committing the initiate to the gods (paridāna) and bestowing the initiate with a daṇḍa. Many of these are said to be a symbolical representation of the state of a foetus.

The Brahmaṇa texts express a complete parallelism between the initiate and the human foetus. As the body of foetus remains clammy, the body of the initiate is anointed with butter. Just as the foetus is covered by ulba (vulva), the initiate is covered by new unbleached garment 44 . The foetus has an outer cover (jarāyu), so has the initiate the outer cover of ajina 45 . As the foetus cannot speak, the initiate is to keep a vow of silence. The foetus keeps its fingers clenched, so the initiate should also hold them clenched in a fist 46 . Just as the foetus remains closed in the womb, so the initiate is expected to remain in the shed called prācīnavaṃśa. Through this symbolical birth, the initiate gets a transfigured life. He is said to achieve union with the gods.

Yajñadīkṣā and the upanayana ritual

Now we can see that many of these yajñadīkṣā rites are prescribed in the upanayana ritual making it a miniature of the initiation ceremony in the śrauta tradition. Thus the vapana, wearing a new garment (unbleached, ahataṃ vāsaḥ), wearing a cover of ajina, wearing mekhalā committing the student to the gods, bestowing him with a daṇḍa in the upanayana ritual are simply reproduced from the sacrificial tradition. Moreover the mahāpraiṣa (ritualistic proclamation of the do's and don'ts made by Adhvaryu to the yajamāna) has a parallel in the śaṃsana of the upanayana.

Thus we can see that the upanayana ritual has drawn much from the investiture ceremony (dīkṣā) of the śrauta tradition. 44