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Names, Meaning and Purpose of the Samskara
When the mind of the child was prepared to receive education, the Vidyarambha Samskara was performed to mark its beginning, and alphabets were taught. The Samskara is variously named. It is called vidyarambha, akshararambha, Aksharasvikarana and Aksharalekhana by different writer. As its very name suggests, it was more cultural than natural. It originated at a very high stage of civilization, when alphabets were evolved and utilized for writing purposes.
The Sources of Information
Though the Vidyarambha preceds the Upanayana in order, the origin of the former is far posterior to that of the latter. The Gruhyasutras, the Dharmasutras and the early Smritis do not mention it. Even the mediaeval and the modern Paddhatis that describe the Samskara do not contain it. Our authorities for information about this Samskara are a few treatises, namely, the Viramitrodaya (Samskaraprakas. Vol. I, pages 321ff.), the Smriti-chandrika (Samskarakanda pages 67ff.), the Samskara_ratnamala of Gopinatha Bhatta and the commentary of Aparaka on the Yajnavalkya Smriti. All these sources are very recent in the history of the ritual literature in India and they cay be placed subsequent to the eleventh centur. Even the original authorities, Visvamitra, Brihaspati and Markandeya quoted by them cannot be much earlier. As the astronomical details given by the writers named above cannot be traced back anterior to the seventh or the eithth centure A.D., we conclude that they flourished after these centuries.
The Later Origin and its Cause
It seems very strange that the Gruhyasutras and the Dharmasutras that deal with even insignifican ceremonies like the First outing and the First feeding of a child, pass over the Vidyarambha, which marked the beginning of the primary education and was thus a very important occasion in the life of the child. The omission could not be by mistake. It can be only explained by the fact that while many of the Samskaras originated in the pre-sutra period, the Vidyarambha did not come into existence till very late. Sanskri was then spoken language, and the Upanayana marked the beginning of primary education. Learning of Sanskrit did not require a preparatory training in reading and writing. The education of children began with the memorizing of the sacred hymns without any help of writing. Moreover, writing was unknown in early times, or at least not used for educational purposes. Therefore there was no need of instituting another Samskara besides the Upanayana for celebrating the learning of alphabets.
Later on, Sanskrit ceased to be the spoken language of the people. The literature of the Hindu progressed and became complicated. The sciences of grammar and exegesis evolved and different branches of learning came into existence. The mass of literature was increasing and becoming too unwieldy for memory. Hence, to preserve the treasure of learning, alphabets were invented and the art of writing became known. At this time, for studying the Sanskrit literature a preliminary instruction in reading and writing became necessary. Thus, in course of time the Upanayana could not mark the beginning of primary education. Rather it was performed at the commencement of secondary education. So a new Samskara was needed to solemnise the start of the primary education. It was to meet this need that the Vidyarambha Samskara came into existence.
The Samskara originated earlier than its mention in the Smritis. This late recognition of "The Learning of Alphabets" as a Samskara was, probably, due to the fact that for a very long time this Samskara was performed with the Chaula or tonsure ceremony. This supposition is supported by the Arthasastra. According to which the education of a prince began at the time of the Chaula Samskara. It is evidenced by the Uttara-ramacharita also, where the sage Valmiki started the education of Kusa and Lava after their tonsure ceremonies and they had learnt many sciences before they commenced their Vedic Studies after the Upanayana. There was one more factor which facilitated the performance of the Vidyarambha with the Chudakarana. The latter was performed between the fourth and the seventh year of the child. This was the proper time for commencing the primary education also. So both the samskaras were combined and performed together. The number of tufts of hair to be kept at the time of the tonsure ceremony was determined by the number of celebrated sages (Pravara) in the family. This was a convenient suggestion that the primary education of the child should commence at the time when its tonsure ceremony was performed.
The Age
The Vidyarambha samskara was performed in the fifth year of the child according to Visvamitra. In the opinion of an anonymous Smriti writer quoted in the Sodasa-samskaravidhi, it could be performed even in the seventh year. But, if owing to some unavoidable circumstances it was postponed, it must be performed some times before the Upanayana ceremony. "The wise should begin the learning of alphabets before the second birth." The proper time of performance was from the month of Margasirsa to Jyestha. The months from Asadha to Kartika, when Lord Vishnu was supposed to be sleeping, were prohibited for this samskara. Here one thing is remarkable. During the Sutra and the pre-sutra periods, the educational session began particularly during the rainy season. But according to the above authority this very season is avoided.
The Ceremonies
When the sun was in the northern hemisphere, an auspicious day was fixed for performing the Samskara. In the beginning, the child was required to bathe and to be scented and decorated. Then Vinayaka, Sarasvati, family goddess and Brihaspati were worshipped. Narayana and Laksmi were also Propitiated, and one’s own Veda and the Sutrakaras of one’s own Vedic school were paid respects. After this Homa was offered. The teacher, facing towards the east, performed the Aksharambha of the child who was facing towards the west. The Samskara consisted of writing and reading both. Saffron and other substance were scattered on a silver plank and letters were written with a gold pen. But as it was possible in the case of only the rich, letters may be written on rice with any pen specially made for this occasion. The following phrases were written. ‘Salutation to Ganesha, salutation to Sarasvati, Salutation ot family gods and goddesses and Salutation to Narayana and Lakshi.’ After this "Om namah Siddhaya or salutation to Siddha." Then the child worshipped the teacher, and the latter made the child read thrice what was written. Having read, the child presented clothes and ornaments to the teacher and made three circumambulations round the gods. The Brahmans were entertained and propitiated with sacrificial fee. In return, they blessed the child. The ladies whose husbands and children were alive, waved lamps. In the end the teacher was presented a turban. The ceremonies closed with the dismissal of gods to their respective places.
When the mind of the child was prepared to receive education, the Vidyarambha Samskara was performed to mark its beginning, and alphabets were taught. The Samskara is variously named. It is called vidyarambha, akshararambha, Aksharasvikarana and Aksharalekhana by different writer. As its very name suggests, it was more cultural than natural. It originated at a very high stage of civilization, when alphabets were evolved and utilized for writing purposes.
The Sources of Information
Though the Vidyarambha preceds the Upanayana in order, the origin of the former is far posterior to that of the latter. The Gruhyasutras, the Dharmasutras and the early Smritis do not mention it. Even the mediaeval and the modern Paddhatis that describe the Samskara do not contain it. Our authorities for information about this Samskara are a few treatises, namely, the Viramitrodaya (Samskaraprakas. Vol. I, pages 321ff.), the Smriti-chandrika (Samskarakanda pages 67ff.), the Samskara_ratnamala of Gopinatha Bhatta and the commentary of Aparaka on the Yajnavalkya Smriti. All these sources are very recent in the history of the ritual literature in India and they cay be placed subsequent to the eleventh centur. Even the original authorities, Visvamitra, Brihaspati and Markandeya quoted by them cannot be much earlier. As the astronomical details given by the writers named above cannot be traced back anterior to the seventh or the eithth centure A.D., we conclude that they flourished after these centuries.
The Later Origin and its Cause
It seems very strange that the Gruhyasutras and the Dharmasutras that deal with even insignifican ceremonies like the First outing and the First feeding of a child, pass over the Vidyarambha, which marked the beginning of the primary education and was thus a very important occasion in the life of the child. The omission could not be by mistake. It can be only explained by the fact that while many of the Samskaras originated in the pre-sutra period, the Vidyarambha did not come into existence till very late. Sanskri was then spoken language, and the Upanayana marked the beginning of primary education. Learning of Sanskrit did not require a preparatory training in reading and writing. The education of children began with the memorizing of the sacred hymns without any help of writing. Moreover, writing was unknown in early times, or at least not used for educational purposes. Therefore there was no need of instituting another Samskara besides the Upanayana for celebrating the learning of alphabets.
Later on, Sanskrit ceased to be the spoken language of the people. The literature of the Hindu progressed and became complicated. The sciences of grammar and exegesis evolved and different branches of learning came into existence. The mass of literature was increasing and becoming too unwieldy for memory. Hence, to preserve the treasure of learning, alphabets were invented and the art of writing became known. At this time, for studying the Sanskrit literature a preliminary instruction in reading and writing became necessary. Thus, in course of time the Upanayana could not mark the beginning of primary education. Rather it was performed at the commencement of secondary education. So a new Samskara was needed to solemnise the start of the primary education. It was to meet this need that the Vidyarambha Samskara came into existence.
The Samskara originated earlier than its mention in the Smritis. This late recognition of "The Learning of Alphabets" as a Samskara was, probably, due to the fact that for a very long time this Samskara was performed with the Chaula or tonsure ceremony. This supposition is supported by the Arthasastra. According to which the education of a prince began at the time of the Chaula Samskara. It is evidenced by the Uttara-ramacharita also, where the sage Valmiki started the education of Kusa and Lava after their tonsure ceremonies and they had learnt many sciences before they commenced their Vedic Studies after the Upanayana. There was one more factor which facilitated the performance of the Vidyarambha with the Chudakarana. The latter was performed between the fourth and the seventh year of the child. This was the proper time for commencing the primary education also. So both the samskaras were combined and performed together. The number of tufts of hair to be kept at the time of the tonsure ceremony was determined by the number of celebrated sages (Pravara) in the family. This was a convenient suggestion that the primary education of the child should commence at the time when its tonsure ceremony was performed.
The Age
The Vidyarambha samskara was performed in the fifth year of the child according to Visvamitra. In the opinion of an anonymous Smriti writer quoted in the Sodasa-samskaravidhi, it could be performed even in the seventh year. But, if owing to some unavoidable circumstances it was postponed, it must be performed some times before the Upanayana ceremony. "The wise should begin the learning of alphabets before the second birth." The proper time of performance was from the month of Margasirsa to Jyestha. The months from Asadha to Kartika, when Lord Vishnu was supposed to be sleeping, were prohibited for this samskara. Here one thing is remarkable. During the Sutra and the pre-sutra periods, the educational session began particularly during the rainy season. But according to the above authority this very season is avoided.
The Ceremonies
When the sun was in the northern hemisphere, an auspicious day was fixed for performing the Samskara. In the beginning, the child was required to bathe and to be scented and decorated. Then Vinayaka, Sarasvati, family goddess and Brihaspati were worshipped. Narayana and Laksmi were also Propitiated, and one’s own Veda and the Sutrakaras of one’s own Vedic school were paid respects. After this Homa was offered. The teacher, facing towards the east, performed the Aksharambha of the child who was facing towards the west. The Samskara consisted of writing and reading both. Saffron and other substance were scattered on a silver plank and letters were written with a gold pen. But as it was possible in the case of only the rich, letters may be written on rice with any pen specially made for this occasion. The following phrases were written. ‘Salutation to Ganesha, salutation to Sarasvati, Salutation ot family gods and goddesses and Salutation to Narayana and Lakshi.’ After this "Om namah Siddhaya or salutation to Siddha." Then the child worshipped the teacher, and the latter made the child read thrice what was written. Having read, the child presented clothes and ornaments to the teacher and made three circumambulations round the gods. The Brahmans were entertained and propitiated with sacrificial fee. In return, they blessed the child. The ladies whose husbands and children were alive, waved lamps. In the end the teacher was presented a turban. The ceremonies closed with the dismissal of gods to their respective places.
