Snataka Dharma (स्नातकधर्मः)

Snataka Dharma (Samskrit: स्नातकधर्मः) refers to the code of conduct prescribed for those who have completed their education in the brahmacharyashrama (graduates) and who are awaiting their entrance into the responsibilities of the Grhasthashrama.

परिचयः ॥ Introduction

According to the tradition of education in ancient Bharata, after the performance of Upanayana samskara, a child is sent to the Gurukula where he is trained in different shastras under the able guidance of a Guru. At the end of this training, the rite of Samavartana is performed to indicate completion of his training, and he is ready for the transition from brahmacharyashrama to the second phase of his life – the grhasthashrama.

The rite of samavartana includes a ritual abulation (स्नानम् ॥ snana) indicating the graduation of the student from the Gurukula. And such a student who has had the ritual abulation after completion of his study is called a Snataka (स्नातकः ॥ a graduate). Manusmrti elaborates in detail about the code of conduct for a Snataka. His personal as well as social responsibilities have been enlisted therein.

स्नातकव्याख्या ॥ Snataka Vyakhya

Before we elaborate on the code of conduct prescribed for a Snataka, let us first understand the meaning of a Snataka.

Vachaspatya describes a Snataka as follows:

वेदाध्ययनानन्तरं गार्हस्थ्याय कृतसमावर्त्तनांङ्गस्नाने गृहस्थभेदे |

vedādhyayanānantaraṁ gārhasthyāya kr̥tasamāvarttanāṁṅgasnāne gr̥hasthabhede |

It refers to a brahmana who, after having completed the study of the Vedas, has entered the Grhasthashrama after performing the rite of Samavartana which is an abulation that indicates the graduation from brahmacharya to grhastha. However, according to Shabdakalpadruma,

ब्रह्मचर्य्यं त्यक्त्वा यो गृहाश्रमं गतः स स्नातकः । समाप्तवेदाध्ययनो यः स्नानशीलः आश्रमान्तरं न गतः सौऽपि स्नातकः ।

brahmacaryyaṁ tyaktvā yo gr̥hāśramaṁ gataḥ sa snātakaḥ । samāptavedādhyayano yaḥ snānaśīlaḥ āśramāntaraṁ na gataḥ sau'pi snātakaḥ ।

The one who abandons brahmacharya and goes to grhasthashrama is a Snataka. But, after having competed the Vedic studies, the one who is eligible for the ritual abulation but does not enter the grhasthashrama is also a Snataka. Because, Snataka is of three types.

• व्रतस्नातकः ॥ Vrata Snataka

  ब्रह्मचर्य्याचरणस्य यः शास्त्रबोधितोऽवधिः । तावद्वेदमुपास्यासमाप्तवेद एवाश्रमान्तरं गतो यः स व्रतस्नातकः ।

  brahmacaryyācaraṇasya yaḥ śāstrabodhito'vadhiḥ । tāvadvedamupāsyāsamāptaveda evāśramāntaraṁ gato yaḥ sa vratasnātakaḥ ।

  The one who enters the Grhasthashrama, studying the vedas only for the stipulated time prescribed by the shastras for the brahmacharyashrama, without completion, is a Vrata Snataka.
• विद्यास्नातकः || Vidya Snataka

  वेदमधीत्यगुरुसन्निधौ वेदाभ्यासं यः करोति स विद्यास्नातकः ।

  vedamadhītyagurusannidhau vedābhyāsaṁ yaḥ karoti sa vidyāsnātakaḥ ।

  The one who continues to stay with his Guru and study the Vedas even after the stipulated time is called a Vidya Snataka.
• उभयस्नातकः || Ubhaya Snataka

  पालितसम्यग्व्रतः प्राप्तवेदो यो द्वितीयाश्रमं गतः स उभयस्नातकः ।

  pālitasamyagvrataḥ prāptavedo yo dvitīyāśramaṁ gataḥ sa ubhayasnātakaḥ ।

  The one who observes the vow completely, absorbs the vedic teachings and graduates to the second ashrama is called Ubhaya Snataka.

स्नातकधर्माः ॥ Duties of a Snataka

The Indian tradition lays equal emphasis on both the rights and duties of a person through the different stages of his life. This is encoded in the form of the Varnashrama Dharma in the various Smrti texts. The duties prescribed for a Snataka - one who is in a phase of transition from the brahmacharyashrama to the Grhasthashrama is enumerated below.

उपजीविका ॥ Livelihood

One of the main duties awaiting a Snataka as he enters the grhasthashrama is to sustain his family. And the following modes of subsistence are suggested to a Snataka for the same.

• It is said that a brahmana may subsist by Rta (truth), and Amrta (ambrosia), or by Mrta (death) and by Pramrta (what causes many deaths); or even by (the mode) called Satyanrta (a mixture of truth and falsehood), but never by Shvavrtti (a dog’s mode of life). [v.4.4.]
• By Rta shall be understood the gleaning of corn; by Amrta, what is given unasked; by Mrta, food obtained by begging and agriculture is declared to be Pramrta. [v.4.5.] But trade and (money-lending) are Satyanrta, even by that one may subsist. Service is called Shvavritti; therefore one should avoid it. [v.4.6.]

ऋतामृताभ्यां जीवेत्तु मृतेन प्रमृतेन वा । सत्यानृताभ्यां अपि वा न श्ववृत्त्या कदा चन । । ४.४ । ।

ऋतं उञ्छशिलं ज्ञेयं अमृतं स्यादयाचितम् । मृतं तु याचितं भैक्षं प्रमृतं कर्षणं स्मृतम् । । ४.५ । ।

सत्यानृतं तु वाणिज्यं तेन चैवापि जीव्यते । सेवा श्ववृत्तिराख्याता तस्मात्तां परिवर्जयेत् । । ४.६ । ।

r̥tāmr̥tābhyāṁ jīvettu mr̥tena pramr̥tena vā । satyānr̥tābhyāṁ api vā na śvavr̥ttyā kadā cana । । 4.4 । ।

r̥taṁ uñchaśilaṁ jñeyaṁ amr̥taṁ syādayācitam । mr̥taṁ tu yācitaṁ bhaikṣaṁ pramr̥taṁ karṣaṇaṁ smr̥tam । । 4.5 । ।

satyānr̥taṁ tu vāṇijyaṁ tena caivāpi jīvyate । sevā śvavr̥ttirākhyātā tasmāttāṁ parivarjayet । । 4.6 । ।

The Manusmrti also implores a Brahmana, who is a Snataka and subsists by one of the (above-mentioned) modes of life, to discharge the (following) duties which secure heavenly bliss, long life, and fame. [v.4.13.]

अतोऽन्यतमया वृत्त्या जीवंस्तु स्नातको द्विजः । स्वर्गायुष्ययशस्यानि व्रताणीमानि धारयेत् । । ४.१३ । ।

ato'nyatamayā vr̥ttyā jīvaṁstu snātako dvijaḥ । svargāyuṣyayaśasyāni vratāṇīmāni dhārayet । । 4.13 । ।

वेदाध्ययनम् ॥ Study of the Vedas

Manusmrti says,

• Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to his welfare. [v.4.35.]

क्ल्प्तकेशनखश्मश्रुर्दान्तः शुक्लाम्बरः शुचिः । स्वाध्याये चैव युक्तः स्यान्नित्यं आत्महितेषु च । । ४.३५ । ।

klptakeśanakhaśmaśrurdāntaḥ śuklāmbaraḥ śuciḥ । svādhyāye caiva yuktaḥ syānnityaṁ ātmahiteṣu ca । । 4.35 । ।

• It advices him to avoid all (means of acquiring) wealth which impede the study of the Veda; (let him maintain himself) anyhow, but study, because that (devotion to the Veda-study secures) the realisation of his aims. [v.4.17.]

सर्वान्परित्यजेदर्थान्स्वाध्यायस्य विरोधिनः । यथा तथाध्यापयंस्तु सा ह्यस्य कृतकृत्यता । । ४.१७ । ।

sarvānparityajedarthānsvādhyāyasya virodhinaḥ । yathā tathādhyāpayaṁstu sā hyasya kr̥takr̥tyatā । । 4.17 । ।

• Let him daily pore over those Institutes of science which soon give increase of wisdom, those which teach the acquisition of wealth, those which are beneficial (for other worldly concerns), and likewise over the Nigamas which explain the Veda. [v.4.19.] For the more a man completely studies the Institutes of science, the more he fully understands (them), and his great learning shines brightly. [v.4.20.]

बुद्धिवृद्धिकराण्याशु धन्यानि च हितानि च । नित्यं शास्त्राण्यवेक्षेत निगमांश्चैव वैदिकान् । । ४.१९ । 

यथा यथा हि पुरुषः शास्त्रं समधिगच्छति । तथा तथा विजानाति विज्ञानं चास्य रोचते । । ४.२० । ।

buddhivr̥ddhikarāṇyāśu dhanyāni ca hitāni ca । nityaṁ śāstrāṇyavekṣeta nigamāṁścaiva vaidikān । । 4.19 । 

yathā yathā hi puruṣaḥ śāstraṁ samadhigacchati । tathā tathā vijānāti vijñānaṁ cāsya rocate । । 4.20 । ।

अनध्ययनम् ॥

Though cotinuation of Vedadhyayana is given utmost importance, the text also specifies certain conditions when Vedic studies both learning as well as teaching is to be paused.

• Natural reasons

Those who know the (rules of) recitation declare that in the rainy season the Veda-study must be stopped on these two (occasions), when the wind is audible at night, and when it whirls up the dust in the day-time. [v.4.102.]

कर्णश्रवेऽनिले रात्रौ दिवा पांसुसमूहने । एतौ वर्षास्वनध्यायावध्यायज्ञाः प्रचक्षते । । ४.१०२ । ।

karṇaśrave'nile rātrau divā pāṁsusamūhane । etau varṣāsvanadhyāyāvadhyāyajñāḥ pracakṣate । । 4.102 । ।

Manu has stated, that when lightning, thunder, and rain (are observed together), or when large fiery meteors fall on all sides, the recitation must be interrupted until the same hour (on the next day, counting from the occurrence of the event). [v.4.103.] When one perceives these (phenomena) all together (in the twilight), after the sacred fires have been made to blaze (for the performance of the Agnihotra), then one must know the recitation of the Veda to be forbidden, and also when clouds appear out of season. [v.4.104.]

विद्युत्स्तनितवर्षेषु महोल्कानां च संप्लवे । आकालिकं अनध्यायं एतेषु मनुरब्रवीत् । । ४.१०३ । ।

एतांस्त्वभ्युदितान्विद्याद्यदा प्रादुष्कृताग्निषु । तदा विद्यादनध्यायं अनृतौ चाभ्रदर्शने । । ४.१०४ । ।

vidyutstanitavarṣeṣu maholkānāṁ ca saṁplave । ākālikaṁ anadhyāyaṁ eteṣu manurabravīt । । 4.103 । ।

etāṁstvabhyuditānvidyādyadā prāduṣkr̥tāgniṣu । tadā vidyādanadhyāyaṁ anr̥tau cābhradarśane । । 4.104 । ।

Also, on (the occasion of) a preternatural sound from the sky, (of) an earthquake, and when the lights of heaven are surrounded by a halo, let him know that (the Veda-study must be) stopped until the same hour (on the next day), even if (these phenomena happen) in the (rainy) season. [v.4.105.]

निर्घाते भूमिचलने ज्योतिषां चोपसर्जने । एतानाकालिकान्विद्यादनध्यायानृतावपि । । ४.१०५ । ।

nirghāte bhūmicalane jyotiṣāṁ copasarjane । etānākālikānvidyādanadhyāyānr̥tāvapi । । 4.105 । ।

But when lightning and the roar of thunder (are observed) after the sacred fires have been made to blaze, the stoppage shall last as long as the light (of the sun or of the stars is visible); if the remaining (above-named phenomenon, rain, occurs, the reading shall cease), both in the day-time and at night. [v.4.106.]

प्रादुष्कृतेष्वग्निषु तु विद्युत्स्तनितनिःस्वने । सज्योतिः स्यादनध्यायः शेषे रात्रौ यथा दिवा । । ४.१०६ । ।

prāduṣkr̥teṣvagniṣu tu vidyutstanitaniḥsvane । sajyotiḥ syādanadhyāyaḥ śeṣe rātrau yathā divā । । 4.106 । ।

Nor during a fog, nor while the sound of arrows is audible, nor during both the twilights, nor on the new-moon day, nor on the fourteenth and the eighth (days of each half-month), nor on the full-moon day.[v.4.113.] Because the new-moon day destroys the teacher, the fourteenth (day) the pupil, the eighth and the full-moon days (destroy all remembrance of) the Veda; let him therefore avoid (reading on) those (days). [v.4.114.]

नीहारे बाणशब्दे च संध्ययोरेव चोभयोः । अमावास्याचतुर्दश्योः पौर्णमास्यष्टकासु च । । ४.११३ । ।

अमावास्या गुरुं हन्ति शिष्यं हन्ति चतुर्दशी । ब्रह्माष्टकपौर्णमास्यौ तस्मात्ताः परिवर्जयेत् । । ४.११४ । ।

nīhāre bāṇaśabde ca saṁdhyayoreva cobhayoḥ । amāvāsyācaturdaśyoḥ paurṇamāsyaṣṭakāsu ca । । 4.113 । ।
amāvāsyā guruṁ hanti śiṣyaṁ hanti caturdaśī । brahmāṣṭakapaurṇamāsyau tasmāttāḥ parivarjayet । । 4.114 । ।

A Brahmana shall not recite (the Veda) during a dust-storm, nor while the sky is preternaturally red, nor while jackals howl, nor while the barking of dogs, the braying of donkeys, or the grunting of camels (is heard), nor while (he is seated) in a company. [v.4.115.]

पांसुवर्षे दिशां दाहे गोमायुविरुते तथा । श्वखरोष्ट्रे च रुवति पङ्क्तौ च न पठेद्द्विजः । । ४.११५ । ।

pāṁsuvarṣe diśāṁ dāhe gomāyuvirute tathā । śvakharoṣṭre ca ruvati paṅktau ca na paṭheddvijaḥ । । 4.115 । ।

• Sacrificial condition

A learned Brahmana shall not recite the Veda during three days, when he has accepted an invitation to a (funeral rite) in honour of one ancestor (ekoddishta), or when the king has become impure through a birth or death in his family (sutaka), or when Rahu by an eclipse makes the moon impure. [v.4.110.]It is said that as long as the smell and the stains of the (food given) in honour of one ancestor remain on the body of a learned Brahmana, so long he must not recite the Veda. [v.4.111.] Be it an animal or a thing inanimate, whatever be the (gift) at a Shraddha, let him not, having just accepted it, recite the Veda; for the hand of a Brahmana is his mouth. [v.4.117.]

प्रतिगृह्य द्विजो विद्वानेकोद्दिष्टस्य केतनम् । त्र्यहं न कीर्तयेद्ब्रह्म राज्ञो राहोश्च सूतके । । ४.११० । ।

यावदेकानुदिष्टस्य गन्धो लेपश्च तिष्ठति । विप्रस्य विदुषो देहे तावद्ब्रह्म न कीर्तयेत् । । ४.१११ । ।

प्राणि वा यदि वाप्राणि यत्किं चिच्छ्राद्धिकं भवेत् । तदालभ्याप्यनध्यायः पाण्यास्यो हि द्विजः स्मृतः । । ४.११७ । ।

pratigr̥hya dvijo vidvānekoddiṣṭasya ketanam । tryahaṁ na kīrtayedbrahma rājño rāhośca sūtake । । 4.110 । ।

yāvadekānudiṣṭasya gandho lepaśca tiṣṭhati । viprasya viduṣo dehe tāvadbrahma na kīrtayet । । 4.111 । ।

prāṇi vā yadi vāprāṇi yatkiṁ cicchrāddhikaṁ bhavet । tadālabhyāpyanadhyāyaḥ pāṇyāsyo hi dvijaḥ smr̥taḥ । । 4.117 । ।

• Time and place condition

Let a twice-born man always carefully interrupt the Veda-study on two (occasions, viz.) when the place where he recites is impure, and when he himself is unpurified. [v.4.127.]

While lying on a bed, while his feet are raised (on a bench), while he sits on his hams with a cloth tied round his knees, let him not study, nor when he has eaten meat or food given by a person impure on account of a birth or a death, [v.4.112.]

Let him not recite the Veda on horseback, nor on a tree, nor on an elephant, nor in a boat (or ship), nor on a donkey, nor on camel, nor standing on barren ground, nor riding in a carriage, [v.4.120.]

When the village has been beset by robbers, and when an alarm has been raised by fire, let him know that (the Veda-study must be) interrupted until the same hour (on the next day), and on (the occurrence of) all portents. [v.4.118.]

On (the occasion of) the Upakarman and (of) the Vedotsarga an omission (of the Veda-study) for three days has been prescribed, but on the Ashtakas and on the last nights of the seasons for a day and a night. [v.4.119.]

Nor during a verbal altercation, nor during a mutual assault, nor in a camp, nor during a battle, nor when he has just eaten, nor during an indigestion, nor after vomiting, nor with sour eructations, [v.4.121.]

Nor without receiving permission from a guest (who stays in his house), nor while the wind blows vehemently, nor while blood flows from his body, nor when he is wounded by a weapon.[v.4.122.]

Let him never recite the Rig-veda or the Yagur-veda while the Saman (melodies) are heard; (let him stop all Veda-study for a day and a night) after finishing a Veda or after reciting an Aranyaka. [v.4.123.]

Know that (the Veda-study must be) interrupted for a day and a night, when cattle, a frog, a cat, a dog, a snake, an ichneumon, or a rat pass between (the teacher and his pupil). [v.4.126.]