Patita savitrika

7/29/2019 Patita savitrika

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Patita-Svitrkas:

It is mentioned in all the dharma-stras, smtis, itihsa and puras that one is born a brhmaa.

This is accepted by all the cryas who have explained this in their commentaries.

janmanaiva mahbhgo brhmao nma jyate

namasya sarvabhtnm atithi prastgrabhuk (Mahbhrata-anusana-parvan.35.1)

"Bhma said, 'O blessed king, Brhmaa is called so by birth alone and becomes an object of

adoration with all creatures and are entitled, as guests, to eat the first portion of all cooked food.

Here, r-Nlakaha has commented as follows:

janmanaiva saskra abhvopi brhmao namasya eva. Prastam praritam pakvamannam tat svgre

bhoktum arhatiprastgrabhuk.

Just by birth, even if he is without any saskras, still a brhmaa is worshippable. Prastam

means cooked rice. He is fit to receive the first offering of the cooked rice. That is the meaning of

prastgrabhuk.

It is also said:

brhmaya tta duprpa varai katrdibhis tribhipara hi sarvabhtn sthnam etad yudhihira

bahvs tu sasaran yonr jyamna puna punaparyye tta kasmi cid brhmao nma jyate

"Bhma said, the status of a Brhmaa, O Yudhithira, is incapable of acquisition by a personbelonging to any of the three other varas such as katriyas. That status is the highest with respectto all creatures. Travelling through innumerable orders of existence, by undergoing repeatedbirths, one at last, in some birth, becomes born as a Brhmaa.(Mahbhrata-anusana-parvan.35.1)

pastambha-dharma-stra says:

catvro var brhma katriya vaiya dr || 1.1.1.4 ||

[There are] four varas brhmaas, katriyas, vaiyas, and dras.

tes prva prvo janmata-reyn || 1.1.1.5 ||Among these, each preceding vara is superior right from birth to the one following.

It is said in Hrit-smti :

brahmayam brhmaenaivamutpanno brhmana smta

The child born of a brhmaa in the womb of a brhmaa wife is known as a brhmaa." (1.12.15)

It is said in yjavalkya-smti:


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savarebhya savarsu jyante hi sajtaya

The child born is of same caste when born in a woman of same caste by a man of same caste.(1.90)

treya-smti (140) says:

janman brhmao reya saskrair dvija ucyatevidyay yti vipratva rotriya tribhireva ca

By birth, a brhmaa is best and by saskra, he is called a dvija. By vidya he attains vipratva andby all three he is called a rotriya.

The smtis give the procedures for performing various saskras. There is a saskra callednma-karaam which is performed on the 10th or 12th days after birth. The Manu-smti (2.31-33)mentions how a child should be named:

magalya brhmaasya syt katriyasya balnvitam vaiyasya dhana sayukta

The name of a Brhmaa shall be a term of blissful import, that of a Katriya shall be one denotingstrength, that of a Vaiya shall be one connected with a term denoting wealth.

armavadbrhmaasya sydrjo rak samanvitam vaiyasya puisayukta drasyapreyasayutam

The name of a Brhmaa shall be prefixed to arman," that of a Kshatriya shall be coupled witha term denoting protection, the name of a Vaiya shall be prefixed to a term denoting prosperity,

and that of a dra shall be a term prefixed to one denoting service.

strm sukhodyamakrra vispartha manoharam magalya drghavarnthamrvdbhidhnavat (2.30-2.33)

Of women, the names shall be terms which can be easily pronounced, not of any cruel import,explicit in their meanings, sweet, of auspicious significations, ending in long sounds, and coupledwith terms implying bliss or benediction.

The sasakra by which the brhmaa attains dvijatva is called as upanayanam. This is the mostimportant saskra. For girls, the dvijatva is attained in the marriage ceremony after which they

get the adhikra to perform Vedic sacrifices along with their husband.

It is said in dharma-stras by what age one must undergo upanayanam.

The Proper time for upanayanam is given as follows:

Manu-smti:garbhamebde kurvta brhmaasyaopnyanamgarbhdekdae rje garbhttu dvdae via (2.36)

Upanayanam must be done in 8th year from conception for brhmaa, 11th year forkatriya and 12th year for vaiya.


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The same is said in Yjavalkya-smti (1.14) Gautama-sahita (1.6.8), pastamba-dharma-stra (1.1.19) and many other dharma-stras.

It is also stated in Manu-smti (2.37)

brahmavarcasakmasya kryo viprasya pacamerje balrthina ahe vaiyasyehrthinoame

Wishing Brahma-tejas , a Brhmaa (boy) should be initiated with the thread in his fifthyear, wishing strength, a Katriya boy should be so initiated in his sixth year; and wishingwealth, a Vaiya boy should be initiated with the thread in his eighth year.

In case the boy could not undergo upanayanam in the proper time, there is a secondary time thatis allowed:

It is said in Manu-smti (2.38):

oadbrhmaasya svitr ntivartate dvvit katrabandhor caturviatirvia

Upanayanam does not go beyond permitted time upto end of 16th year for brhmaa,22nd year for katriya and 24th year for vaiya.

The same is repeated in Vysa-samhita (1.20), pasthambha-dharma-stra (1.1.1.27), It issaid in Gautam-smti (1) that time for upanayanam does not get transgressed upto 16thyear for brhmaa.

Such people who do not undergo upanayanam even by the secondary time are called

vrtya orpatita-svitrka or svitri-patit.

It is said in Manu-smti (2.39-40):

ata rdhva trayopyete yathklamasasktsvitrpatit vrty bhavantyryavigrhitnaitairaptairvidhivadpadyapi hi karhicitbrhmnyaunca sabandhnncaredbrhmaa saha

Those of the three varnas, who do not undergo upanayanam even in secondary time, arecalled vrtyas as they have not received initiation of svitri. They are despised by

disciples. With them, who are not purified, relations like study of Vedas, teaching ofVedas, giving girl in marriage and acceptance of dnam should not be given even inadversity.

The same is repeated in vlyana. Ghya stra.( I. 19, 5-7, ), Baudhyana. Ghya. stra (III.13. 5-6), Vasiha-smti . (10.71) says:

oadbrhmaasynatta kla dvvitkatriyacaturvid vaiyasya ata rdhvam patitasvitrk bhavanti

The time for the initiation of a Brhmaa does not expire until the completion of the 16th year, forthat of a Katriya until the completion of the 22nd year and for that of a Vaiya until thecompletion of the 24th year. After that, they become men whose Svitr has been neglected.


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The same is said in Yjavalkya smti (I. 37-38).

These works also declare that the consequences of this are that no upanayana is to be thereafterperformed for them, they are not to be taught the Veda, nor is any one to officiate at theirsacrifices, no one should give a girl to them in marriage. They also barred to be invited as

brhmaas who will be fed during pit-rddha

It appears that they have lost the rights to Vedas for ever.

However, the same dharma-stras prescribe the pryacitta that should be performed by them toonce again become a brhmaa and study the Vedas, get married etc:

Vasiha-samhita (10.76-79) prescribes the following

nainnupanayenndhypayenna yjayennaibhivivhayeyupatita svitrka uddlaka vrata caretdvu msau yvakena vartayen msa mkikenaaartram ghtena artra aycitatrirtram ambhako ahortramevopavsamavamedhvabhta gacched vrtyastomena v yajet ( Vasiha-smti 10.72-75)

He must not undergo upanayanam, nor be taught or be made to perform any sacrifice not bemarried. That patita-svitrka must perform the uddlaka vow.

(The uddlaka vrata is as follows:) subsisting on barley gruel for two months, for one month onmilk, for half a month on honey, for eight days on ghee, for six days on alms obtained withoutbegging, for three days on water and in observing a total fast for one whole day or should he take abath along with the performer of an Avamedha sacrifice or he should perform the Vrtyastoma

sacrifice.

Manu-smti (11.191) prescibes three kcchras:

ye dvijn svitr nncyeta yathvidhitcrayitv trn kcchrnyathavidhyupanyayet

Twice-born ones, who have not been initiated with the Gyatr at their respectively proper ages (ofinitiation), shall first practise three Kricchra penances ;*thereafter they should be initiated withthe holy thread. (192)

Viu-smti (54. 26) prescribes three prjpatya penances:

ye dvijn svitr nncyeta yathvidhitcrayitv trn kcchrnyathavidhyupanyayet

Those whose rites of svitr initiation have not been performed at proper times (Vrtyas) shall becaused to practise three Kricchra penances, and shall be again duly initiated with the thread.

Yjavalkya smti (1. 38) says:

ata rdhva patantyete sarvadharmabahiktsvitrpatit vrty vrtyastomdte kto


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after that, the Svitr-patitas or Vrtyas are prohibited from performing all the religious rites, andreciting the Gyatr till they perform the rite of the Vrtyastoma.

Baudyana. gr.s (III. 13. 7), Vysa-sahita (I. 21) and several others prescribe the Vrtyastomafor those who are patitasvitrkas.

According to Gaut. 19. 11, one who has not undergone a holy thread ceremony becomes absolvedof his sin by performing a vrtyastoma.

According to Yjavalkya samhita (3.234) and others vrtyata ( being patitasvitrka) is only anupapataka :

govadho vrtyat steyamn cnapkriyAnhitgnitpayavikraya paridevanam

Killing of Go, vrtyat, theft, non-satisfaction of debt, failure to consecrate sacred fires, selling ofsacred forbidden articles are upaptakas.

Manu-smti (11. 117) prescribes an easy penance for all upapatakas.

etadeva vrata kuryur upaptakino dvijavakrivarjya uddhyartha cndrayamatpi v

brhmaas who have committed the upaptakas, excepting those who have broken their vows(avakris), shall practice the (above said) penances, or the candryaa penance for purification.

It is said in pastamba-dharma sutras ( 1. 1. 1. 24-27 ) :

oad brhmaasya-antyaya, dvviat katriyasya- -caturviad vaiyasya yath vrateusamartha syt-yni vakyma.

27. There is no dereliction [of duty, if the initiation takes place], in the case of a Brhmaa beforethe completion of the 16th year, in the case of a Katriya before the completion of the 22nd year,in the case of a Vaiya before the completion of the 24th year. [Let him be initiated at such an age]that he may be able to perform the duties, which we shall declare below.

atikrnte svitry kla tu traividyaka brahmacarya caret

28. If the proper time for the initiation has passed, one shall observe the duties

of a student for a period of two months, as observed by those who are studyingthe three Vedas.

atha-upanayanam || 29 ||29. After that he may be initiated.

tata samvatsaram udaka-upasparanam || 30 ||30. After that he shall bathe [daily] for one year.

atha-adhypya || 31 ||31. After that he may be instructed.


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pastamba-dharma-stra goes to the extent of considering a situation where a persons father andgrandfather had not undergone upanayana, provided, they were married to a girl of brhmaacaste.

atha yasya pit pitmaha iti anupetau syt te brahmaha-sastut || 32 ||

32. He, whose father and grandfather have not been initiated with sacred thread, [and his twoancestors] are called 'slayers of Brahman.'

(Brahman here means 'Veda,' and those who neglect its study may be called metaphorically'slayers of the Veda.')

te abhygamana bhojana vivham iti ca varjayet || 33 ||

33. Intercourse, eating, and intermarriage with them should be avoided. (Manu 2;40; Av. Gri:Su. 1:19:8:9.)

te icchat pryacittam || 34 ||

34. If they wish it [they may perform the following] expiation; (They should not be forced)

yath prathame- 'atikrama tur eva savatsara || 35 ||

35. In the same manner as for the first dereliction [of the initiation, a penance of] two months[was] prescribed, so [they shall do penance for] one year.

atha-upanayana tata udaka-upasparanam || 36 ||

36. Afterwards they may undergo sacred-thread ceremony, and then they must bathe [daily],

1.1.2

prati.prua sakhyya savatsarn yvanto-anupet syu || 1 ||

For as many years as there are uninitiated persons, reckoning [one year] foreach ancestor [and theperson to be initiated himself],(1)

saptabhi pvambhir "yad anti yac ca draka" iti etbhir yajus pavitrea sma pavitrea-girasea iti || 2 ||

2. [They should bathe daily reciting] the seven Pvmis, beginning with 'If near or far,' the'Yaju-pavitra, ['May the waters, the mothers purify us,' etc.] the Sma-pavitra, ['With what helpassists,' etc.], and the Agirasa-pavitra ['A swan, dwelling in purity'],

api v vyhtbhir eva || 3 ||

3. Or also reciting the Vyhtis [o, bh, bhuva, sva].

atha-adhypya || 4 ||

4. After that [such a person] may be taught [the Veda].

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Patita savitrika