प्राचीन भारत में शिक्षा (डॉ. ए.एस. अल्तेकर - गुरुकुल एवं बौद्ध विहार शिक्षण इतिहास)

I, B] UPANAYANA-RITUAL 275 and its occurrence at the Upanayana was obviously intended to indicate that the earlier period of unregulated childhood had come to an end and that serious and disciplined life was now to follow. Breakfast was followed by a shave,—an invariable element in most of the Hindu religious observances. The boy was then given a bath and offered a Kaupīna¹. This was to remind him that the Upanayana commenced a new epoch in his life from which dignity, decorum and self-restraint could never be separated. A girdle (mekhalā) was tied round his waist as a support for Kaupīna. It was made of triple cord, the symbolism being intended to foster the belief in the scholar that he was being continuously encircled by the three Vedas². The verses recited on the occasion of tying the girdle informed the boy that his belt was a daughter of Faith (Śraddhā) and a sister of the sages, possesed the power of protecting his purity and chastity and would keep him away from evil³. Hindu ideas of decorum required that when engaged in religious duties, the upper part of the body should be covered with a piece of cloth⁴. On the occasion of the Upanayana the young scholar was therefore offered an upper garment. In the earliest period, when spinning and weaving were

1. Kaupīna denotes the small strip of cloth used by childrer to cover their private parts. It was usually discontinued at about the age of 12 when the boy was required to wear the full dhoti. Cf. Aśvalāyana quoted in VMS., p. 432
2. वेदत्रयेणावृतोऽहमिति मन्येत स द्विजः । अश्वलायन in VMS., p. 432
3. श्रद्धाया दुहिता तपसोधिजाता स्वसा ऋषीणां भूतकृतां बभूव । A. V., VI. 138. 4. ऋतस्य गोप्त्री तपसश्चरित्री घ्नती रक्षांसि सहमानाऽरातीः । Vā. Gr. S. 5.
4. स्नानं दानं तपो होमः स्वाध्यायः पितृतर्पणम् । नैकवस्त्रो द्विजः कुर्याच्छ्राद्धभोजनसत्क्रियाः ॥ Yogayājñavalkya in SCS., p. 299