Varna Ashrama - from a viewpoing of Ganapati Muni

[Guest guest]

Dear bhaskar,

 

I dont intend to belittle any varna here, lest it would trigger off certain

misunderstandings between our brothers. But here is the view of the great vedic

seer of recent times Shri Kavyakanta Vashishta Ganapati Muni.

 

The concept of Upavitha and Upanayana during the Vedic Period is entirely

different from what we understand now.

 

REFERENCE OF YAJNOPAVITHA IN VEDA

 

There is a story of Yajnopavitha / Upavitha in Taittirya Brahmana which goes

like this:

 

A rishi called Devabhaga Gautama was the Agni Upasaka. Having mastered the Veda

Vidya, worshipped the Savirtri in the form of

Agni. As a result of his upasana, the Agni answers his prayers in the form of

akasa vani. When Gautama asks the identity of the

invisible voice, the voice answers and reveals the identity as the Radiance of

the Sun. On hearing this, the Rishi Gautama makes his

own uttariya (a sort of upper covering on his shoulder) as Upavitha and wears it

on his left shoulder and prostrates before the Agni.

He wore it as it should have been worn during the Sacrifice (Yajna) and hence it

is called " Yajna-Upavitha " .

 

The concept of Yajnopavitha finds its reference also in Taittiriya Aranyaka,

Shatapata Brahmana and Samhita bhaga. The sacred thread is

called Nivita while worshipping Rishis; is called Praachnavitha while

worshipping Pitri Devatas; is called Yajnopavitha while worshipping Devatas.

 

SPINNING OF YAJNOPAVITHA AND ITS INNER ESSENCE

 

The yajnopavitha is spun by a virgin dwija lady and twisted by a dwija uttering

Gayatri Mantra. The composition of entire thread is a

symbolic representation. This Yajnopavitha is also called " shannavathi " ie.,

the upavitha is spun in such a way that its length is 96 times the breadth of

one's four fingers.

The length of the sacred thread is 96 times as the breadth of the four fingers

of a man (purusha) which is equal to his OWN height.

The 4 fingers represent 4 states of consciousness (Jagrat, Swapna, Sushupti &

Turiya). The 3 folds of the thread represent the three gunas (Sattva, Rajas,

Tamas).

 

The 96 denotes the 96 angushtana pramana purusha prana through the Sushumna Nadi

that starts at Muladhara and ends at Sahasrara. The 3

knots of the thread represent Brahma, Vishnu, Rudra Grandhis respectively. The

Spinal Column is called Meru Danda or Meru. The 24 principles in our body

represent the 24 Bijas of

Gayatri Mahamantra.

 

In Yoga Sastra, this 96 pramana upavitha represent the 96 angushtana pramana

purusha prana which is spread along with the pindanda of the

Jiva (from Muladhara to Brahmarandhra). This is sthula prana vyapti. From

Brahmarandhra again 12 angushta pramana prana is pervaded in the form of Sukshma

Prana. So,

this 96+12 becomes 108 angushta pramana prana vyapthi. This Sthula-sukshma Prana

Vyapti forms the Aura of the Upasaka which is the Prana-tattva of Pindanda.

 

So, the size of the Sacred Thread varies from person to person as the individual

should PERSONALLY TAKE CARE IN SPINNING AND WEAVING OF THE UPAVITHA. THERE

SHOULD BE DIFFERENCE IN SIZE OWING TO THE SIZE OF ONE'S ANGUSTHA PRAMANA.

 

The number 96 has got a special significance in Karmanushtana as well in Yoga

Sastra. Satapatha Brahmana says that " Samvatsaro vai

prajapathih " . Prajapathi is in the form of 365 days. In the span of 365 days,

there are important parvaas (pradhana parvaas) including

surya sankramanas which are number 96. This 96 also is the pradhana devata ganas

including naga, matrika, nakratra, yogini, grahas etc.

So, to perform the karmanushtana of these 96 devata ganas, the Shannavathi gives

one the adhikara of worship of 96 ganas. This

Shannavathi also gives one the adhikara to perform the anushtana on 96 pradhana

parvas (96 important festivals in a year).

 

AN IDEAL GRI-HASTHA (HOUSEHOLDER)

 

An ideal householder should maintain the Tretagni Upasana (Garhapatya, Dakshina,

Ahavaniya) till one has Yajnopavitha, Katisutra and Sikha. And hence, a married

person is called " GRI-HASTHA " because staying (STHA) in house (GRIHA), he should

maintain the Tretagni Upasana.

 

ADHIKARA NIRNAYA

 

Apasthamba formulated the sutras saying that without Shikha (tuft of hair) and

Yajnopavitha (sacred thread), the Karmanushtana is as good as doing nothing. So,

the Yajnopavitha is a donned for adhikara in performing karmanushtana. Unless

this Yajnopavitha is perfomed, one is not entitled to study Veda & Vedanta.

 

DWIJAT-VA SIDDHI

 

When a bachelor undergoes this Yajnopavita Ceremony, such a bachelor is called

*Dwija*. *Dwija* means " twice born " . The " first birth " is the physical birth

from the mother's womb and the " second birth " is the dawn of divine

consciousness in the man. It is with this divine spark of consciousness, the man

is called " the twice born " or " dwija " . Dwijatva does not come by donning the

" sacred thread " on one's shoulder and blabber the mantras without understanding

its purport. The person in whom there is dawn of enlightenment, only such

person is called a Dwija.

 

VIEWS OF VASHISHTA GANAPATI MUNI ON UPANAYANA (MOUNJI BANDHANA)

 

It is mentioned in the rig veda that during the vedic period there was a

ceremony called " Mounji Bandhana " instead of Yagnopavita. This Mounji Bandhana

was in the form of a part of deer skin twined with the Darbha / Kusa Grass. This

Mounji Bandhana was tied around one's waist. This " Mounji Bandhana " ceremony

was prevalent among

all the classes and among the women also. This Ceremony marks the commencement

of vedic studies where the brahmachari is taken to a vedic guru. Eventually, the

Upanayana ceremony with Yagnopavita crept in and replaced this " Mounji Bandhana

ceremony " . But now still, during the upanayana ceremony, a piece of deer skin is

tied with the thread to show symbolically the Mounji Bandhna Ceremony. There is

a reference in Rig Veda which says that there were two classes of women " Upavita

cha Anupavita cha " . That is, women with Mounji Bandhana and without Mounji

Bandhana. Now, women with Mounji Bandhana were entitled to chant Vedas,

perform Agni Karya and Agni Upasana.

 

THE BOLD STEPS & REMARKS OF VASHISHTA GANAPATI MUNI

 

There are references to vedic riks where the 4th varna was also used chant

certain vedic riks and their vedic god was referred to as " PUSHAN " . Sudras offer

their respect to this Vedic God " PUSHAN " . Going by such incidences and pramanas,

the caste system was not as it is now during the vedic times. It was flexible

and inter-mixing with love and affection was a frequent phenomenon. There were

several women and sudra vedic seers in rig vedic era. The vedic seers of Ratri

and Devi Sukta are Women. There was no reference of " Harijans " and " Chandalas "

in the Vedic times. During the mass functions and ceremonies, in the Bhojanasala

(the Kitchen), the Head Cook and his assistants should be Sudra and not Brahmin.

Ganapati muni encouraged saha-pankti bhojana ie., brahmins dinning

alongwith all the varnas in a same room.

 

Ganapati muni approved the veda parayana by women and challenged the vedic

scholars of those days who objected the muni. The scholars could not show the

pramana that women were prohited from chanting vedas. Ganapati Muni performed

upanayana ceremony to a few untouchables and imparted Gayatri Vidya to them.

Influenced by Mahatma Gandhi, wore only khadi cloths. He always addressed his

better half Smt. Visalakshi as *Tapas Sakhi* (ie., companion of Tapas). Highly

simple in his life style. In a nut shell, he was on par with Vedic Seer.

 

 

 

 

 

 

> God is only one and knowledge of that god as self is also

> one. it can never be that only hindus and that too only a few castes can read

> Upanishads and are entitled to get that knowledge. every religion in this

> universe should and must have paths leading to this knowledge which we may not

> be aware off. in this millions and millions of people of the world there could

> many such persons who have the knowledge and unknown to us or to this list.

>

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>

> Couple of centuries back vedas could be read or known only to

> a selected few but thanks to people like swami chimayananda and his disciples

> like swami dayanada saraswathi and swami paramarthananda it  is known to

people like us who otherwise would

> never have read all that we talk of now. Who knows, it is possible that such

traditions

> are still nurtured in secrecy and not available to people like us.

>

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> May lord Krishna bless us

> all.

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> baskaran  

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