Silently he should repeat this two more times.

Using the regular blade, hair should be shaved above the right ear and placed on the bull-dung held by a friend of the boy.

The previous seven mantras should be said while shaving the area below the ç ikhä, and again while shaving the hair over the left ear. The cut hair should be placed on the bull-dung.

Holding the child’s head the father should say:

oà prajä patiù viñ ë u å ñ iù

uñ ë ik chandaù

ç ré jamadagni kaç yapä gastyä dyo devatä

cuò ä karaë e viniyogaù

oà jamadagnes tryä yuñ am

oà kaç yapasya tryä yuñ am

oà agastyasya tryä yuñ am

oà yad devä nä à tryä yuñ am oà tat te ‘stu tryä yuñ am

“May there be three lifespans for Jamadagni, for Kaç yapa, for Agastya, for the devatä s and for the child.”

The father should take the child to the North side of the fire. The barber should be garlanded. The barber should face the child East or North and shave him, leaving a ç ikhä 6. The hair should be placed on the dung. This should be placed in a forest or amongst bamboo stalks.

Karë a Vedha (piercing the ears) may be performed at this time (see Appendix III).

The father should perform Vyasta Samasta Mahä vyä hå ti Homa, throw ghee soaked wood of one prä deç a length into the fire silently.

He should perform Ñ ä ö yä yana Homa, Vä madevya Gä ë am and the other rites of Udicya Karma. He should give dakñ ië ä to the initiated Vaiñ ë avas and brä hmaë as.

He should feed the Vaiñ ë avas and guests and give the kitchuri and grains around the fire to the barber.

This ends the Cuò ä Karaë am rites.

Upanayanam

(Taking the Child Back to Godhead):

This ceremony should be conducted counting eight years from conception or eight years from the birth of the son, for brä hmaë as, on an auspicious day.

Otherwise, the ceremony should take place at least before the sixteenth year of the child has passed. According to the original rules, if there is more delay, the child is not entitled to undergo the ceremony and receive the sacred thread.

(According to some authorities, the brä hmaë a child should take the thread between the ages of five and sixteen; the kñ atriya child should take the thread between the ages of six and twenty two; the vaiç ya should take the thread between the ages of eight and twenty four).

The ceremony should be performed by an authorised ä cä rya.

.

On the morning of the Upanayanam ceremony, the ä cä rya should take bath, perform worship of the Supreme Lord and the Vaiñ ë avas and then perform Sä ttvika Vå ddhi Ç rä ddha.

He should then perform Kuç andikä rites ending with Virupä kñ a Japa, calling the fire named “Samü dbhava”.

The child should be fed a little prasä dam; he should be clean-shaved (with ç ikha), bathed, decorated, and dressed in one piece of clean silk or cotton cloth.

Passing by the North side of the fire, the child should sit on the right hand side of the ä cä rya, facing East.

The ä cä rya should start by throwing ghee-soaked wood of prä deç a length into the fire silently.

He should perform Vyasta Samasta Mahä vyä hå ti Homa:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

vyasta samasta mahä vyä hrti home viniyogaù

oà bhü r svä hä - idam viñ ë ave idam na mama

oà prajä patiù viñ ë u å ñ iù

uñ ë ik chandaù

ç ré acyuto devatä

vyasta samasta mahä vyä hrti home viniyogaù

oà bhuvaù svä hä - idam acyutä ya idam na mama

oà prajä patiù viñ ë u å ñ iù

anuñ ö up chandaù

ç ré nä rä yaë o devatä

vyasta samasta mahä vyä hrti home viniyogaù

oà svaù svä hä - idam nä rä yaë ä ya idam na mama

oà prajä patiù viñ ë u å ñ iù

bå hati chandaù

ç ré ananto devatä

vyasta samasta mahä vyä hrti home viniyogaù

oà bhü r bhuvaù svaù svä hä - idam anantä ya idam na mama

The ä cä rya or hotå should offer five oblations of ghee saying:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayana home viniyogaù

oà viñ ë o vratapate vrataà cariñ yä mi

tat te prabravé mi

tat ç akeyaà tenardhyä saà

idam ahaà anå tä t satyaà upaimi svä hä -

idam viñ ë ave idam na mama

“Oh Viñ ë u, Lord of scriptural rules. I request that You give mercy so I can perform this Upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth.”

oà prajä patiù viñ ë u å ñ iù

uñ ë ik chandaù

ç ré acyuto devatä

upanayana home viniyogaù

oà acyuta vratapate vrataà cariñ yä mi

tat te prabravé mi

tat ç akeyaà tenardhyä saà

idam ahaà anå tä t satyaà upaimi svä hä -

idam acyutä ya idam na mama

“Oh Acyuta, Lord of scriptural rules. I request that You give mercy so I can perform this Upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth.”

oà prajä patiù viñ ë u å ñ iù

anuñ ö up chandaù

ç ré nä rä yaë o devatä

upanayana home viniyogaù

oà nä rä yaë a vratapate vrataà cariñ yä mi

tat te prabravé mi

tat ç akeyaà tenardhyä saà

idam ahaà anå tat satyaà upaimi svä hä -

idam nä rä yaë ä ya idam na mama

“Oh Nä rä yaë a, Lord of scriptural rules. I request that You give mercy so I can perform this Upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth.”

oà prajä patiù viñ ë u å ñ iù

bå haté chandaù

ç ré ananto devatä

upanayana home viniyogaù

oà ananta vratapate vrataà cariñ yä mi

tat te prabravé mi

tat ç akeyaà tenardhyä saà

idam ahaà anå tä t satyaà upaimi svä hä -

idam anantä ya idam na mama

“Oh Ananta, Lord of scriptural rules. I request that You give mercy so I can perform this Upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth.”

oà prajä patiù viñ ë u å ñ iù

paì ktiù chandaù

ç ré saì karñ aë o devatä

upanayana home viniyogaù

oà saì karñ aë a vratä nä m vratapate vratam cariñ yä mi

tat te prabravé mi

tat ç akeyaà tenardhyä saà

idam ahaà anå tä t satyaà upaimi svä hä -

idam saì karñ aë ä ya idam na mama

“Oh Saì karñ aë a, Lord of scriptural rules. I request that You give mercy so I can perform this Upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth.”

The ä cä rya should then stand facing East on the West side of the fire with his hands folded in prayer, upon a kuç ä sana with tips facing North.

The child should stand facing the ä cä rya between the fire and the ä cä rya, upon a kuç ä sana with tips facing North.

A brä hmaë a should stand on the child’s right hand side and give first to the child, then to the ä cä rya, handfuls of water.

The ä cä rya should look at the child and say:

oà prajä patiù viñ ë u å ñ iù

anuñ ö up chandaù

ç ré viñ ë u nä rä yaë a vä sudeva saì karñ aë o devatä ù

upanayane ä cä ryasya mä ë avakaà prekñ amä nasya jape viniyogaù

ä ganträ sam aganmahi

pra sumartyaà yuyotana

ariñ ö ä ù saï caremahi

svasti saï caratä t ayam

“Oh Lord, we have met with this boy who has come for Upanayanam and testify to his character. Please bestow Your company to this splendid youth. Let us go without obstacles to the supreme goal of life. May the boy attain the ultimate goal.”

He should have the child say:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayane ä cä rayasya mä ë avaka pä ö ane viniyogaù

oà brahmacä ryaà ä gä m

upa mä nayasva

“I have come to accept the vow of brahmacä ryam. Please initiate me.”

The ä cä rya asks:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayane ä cä rayasya mä ë avaka nä ma-prä ç ane viniyogaù

oà ko nä ma asi

“What is your name? ”

The child should say:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayane ä cä rayasya mä ë avaka kathane viniyogaù

oà...........deva ç armä nä ma asmi

“My name is...........”

The child and the ä cä rya should pour the water from their hands.

The ä cä rya should hold the right hand and thumb of the child in his right hand and say:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë u nä rä yaë a vä sudeva saì karñ aë a devatä ù

upanayane ä cä rayasya mä navaka hasta-grahaë e viniyogaù

oà devasya te viñ ë oh prasave

nä rä yaë a vä sudevayoù bä hubhyä à

saì karñ anasya hastä bhyä à

hastaà gå hnä mi.......(name of child)

“In this activity of Viñ ë u, I grasp your hand with the arms of Nä rä yaë a and Vä sudeva, with the hands of Saì karñ aë a.”

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayane gå hé tata mä navaka hastasya ä cä rayasya jape viniyogaù

oà viñ ë uù te hastaà -agrahé t

nä rä yaë o mahä viñ ë uh hastaà agrahé t

mukundo prabhaviñ ë uù hastaà agrahé t

mitraù tvaà asi karmaë ä

viñ ë uù ä cä ryaù tava

“May Viñ ë u take your hand. May Nä rä yaë a and Mahä viñ ë u take your hand. May Mukunda and Prabhaviñ ë u take your hand. By this action, you are a friend. Viñ ë u is your teacher.”

The ä cä rya should then circumambulate the child and then face East while saying:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

mä navakasya ä varttane viniyogaù

oà viñ ë oh vikramaë aà anvä vartasva ç ré (name of child) deva ç armä n

“Turn the child following the strides of Viñ ë u.”

The ä cä rya should then touch the right shoulder of the child with his right hand and then lower the hand to the child’s navel (uncovered) saying:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré acyuto devatä

upanayane brahmacä ri nä bhideç asparç ane viniyogaù

oà prä ë ä nä m granthiù asi

mä viç rasaù acyuta

tubhyaà idaà paridadä mi ç ré (name of child) deva ç armä n

“You are the knot of the life airs. Do not become loosened. Acyuta, to You I give this child.”

Touching above the navel the ä cä rya should say:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré nä rä yaë o devatä

upanayane brahmacä ri nä bhideç asparç ane viniyogaù

oà nä rä yaë a, tubhyaà idaà paridadä mi ç ré (name of child) deva ç armä n

“Oh Nä rä yaë a, to You I give this child.”

Touching the child’s heart he should say:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré janä rdano devatä

upanayane brahmacä ri nä bhideç asparç ane viniyogaù

oà janä rdana tubhyaà idaà paridadä mi ç ré (name of child) deva ç armä n

“Oh Janä rdana, to You I give this child.”

Touching the child’s right shoulder with his right hand he should say:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayane brahmacä ri dakñ ië a skandha ç asparç ane viniyogaù

oà viñ ë ave prajä pataye tvä paridadä mi ç ré (name of child) deva ç armä n

“To Viñ ë u, Prajä pati I give You this child”

Touching the child’s left shoulder with his left hand he should say:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayane brahmacä ri vä ma skandha sparç ane viniyogaù

oà viñ ë ave dä modarä ya tvä paridadä mi ç ré (childs’ name) deva ç armä n

“To Viñ ë u, to Dä modara I give You this child.”

He should address the child saying:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayane brahmacä ri sasvodhane viniyogaù

oà brahmacä ri asi ç ré (name of child) deva ç armä n

“You are a brahmacä ri.......”

The ä cä rya should order the brahmacä ri:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayane brahmacä ri preñ aë e viniyogaù

oà samidhaà ä dhehi

“Put wood on the fire.”

The child should reply:

oà vä ö am

“I will”

The ä cä rya otrders:

oà ä paù aç ä na

“Drink water for purification (ä camana).”

He child should reply:

oà vä ö am

“I will”

The ä cä rya orders:

oà karma kuru

“Do your work.”

He child should reply:

oà vä ö am

“I will”

The ä cä rya orders:

oà mä divä svä psé ù

“Refrain from sleeping in the daytime.”

The child should reply:

oà vä ö am

“I will”

The ä cä rya should go and sit on the North side of the fire facing East upon kuç a with tips facing North.

The child should face the ä cä rya, and kneel with right knee touching the ground, upon kuç a with tips facing North.

The ä cä rya should wrap the child’s waist three times with a belt of three strands of kuç a, by walking around him three times in a clockwise direction.

@footnote:

Varä ha Gå ha Sü tras say: “The triple belt symbolises that the brahmacä ré is always surrounded by the three Vedas.”

He should make the child say:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayane brahmacä ri mekhala paridhä pane viniyogaù

oà iyaà dur uktä t pari vä dhamä nä

varë aà pavitraà punaté me ä gä t

prä ë ä pä nä bhyä à balaà avahanté

svasä devé subhagä mekhalä iyaà

“This belt is the consort of the Lord, pure and auspicious. Like a sister, freeing and protecting one from bad words and acts. It preserves the purity of ones varë a, bringing strength for inhaling and exhaling breath. I have obtained this belt.”

oà å tasya goptré tapasaù parasvé

ghnaté rakñ aù sahamä nä arä té ù

sä mä samantaà abhiparyehi bhadre

dhartä raù te mekhale mä riñ ä ma

“This belt is the protector of truth, the greatest wealth of austerity, which prevents injury, and causes victory over enemies. O secret belt of fortune, please surround me completely. As your wearers may we not bring harm to you.”

The ä cä rya should take the sacred thread saying:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayane yajï opavé ta dä ne viniyogaù

oà yajï opavé taà asi yajï asya tvä yajï opavé tena upanahyä mi

“You are the sacred thread for sacrifice. I tie you with this thread for the purpose of performing sacrifices.”

He should place the thread on the child’s left shoulder and under the right arm saying:

oà prajä patiù viñ ë u å ñ iù

gä yatré chandaù

ç ré viñ ë uù devatä

upanayane mä ë avakasya yajï opavé taà paridhä pane viniyogaù

oà yaÀ jï oÀ paÀ vé À tam paÀ raÀ maà paÀ vitraà /

praÀ jä paÁ teÀ r yat saÁ haÀ jaà puraÀ stä Á t //

ä À yuÀ ñ yaÁ m agryaÀ à pratiÁ muï ca ç uÀ bhraà /

yaÁ jï opavé À tam balaÁ m astu tejaÁ ù //

“The sacred thread is most pure, born at the time of the appearance of the Lord, long before. Put on this shining white thread bestowing long life. Let there be strength and energy.”

The ä cä rya should place the deer skin in the child’s hands and make him say:

@footnote:

The deer skin was of practical use in forest life. It was used by the brahmacä ré as an upper garment to keep the rain off, and as an ä sana to sit and meditate, as snakes would not disturb him as they dislike the subtle smell of the skin, and the hairs of the skin hurt their scales.

Brä hmaë as would wear the skin of the black buck (which is non-different from Brahman), kñ atriyas would wear the skin of a spotted antelope, and vaiç yas would wear the skin of a goat. However, some texts substitute the animal skin for a new cloth.

oà prajä patiù viñ ë u å ñ iù

triñ ö up chandaù

ç ré viñ ë uù devatä

upanayane mä ë avakasya ajina paridhä pane viniyogaù

oà mitrasya cakñ uù dharuë aà balé yaù

tejo yaç asvi sthaviraà samidhaà

anä hanasyaà vasanaà jariñ ë u pari

idaà vä ji ajinaà dadhe ahaà

“I am giving you this deer skin, which is the light of the sun, the presiding Lord, strength, energy and fame, eternal and effulgent, chaste, giving valor, giving long life.”