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At the end of the formal studentship, the 厂补尘腻惫补谤迟补苍补 ceremony was performed. This ceremony marked the termination of the formal education life. This ceremony was also called 厂苍腻苍补 because bathing formed the most prominent item of the 厂补峁僺办腻谤补. During the Brahmacarya period, the students live in a divine contact. So, before entered in to the ordinary life, he had to put off divine influence, otherwise he pollute the divine attributes. So, the 厂补尘腻惫补谤迟补苍补 ceremony was performed on the completion of the formal studentship.

Like the Upanayana ceremony, the 厂补尘腻惫补谤迟补苍补 ceremony is also go back hoary antiquity. All the authorities basically the 叠谤腻丑尘补峁嘺蝉, the 鲍辫补苍颈峁�a诲蝉, the 厂奴迟谤补蝉 and the 厂尘峁泃颈 elaborately describe the Convocation ceremony. The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 and 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 describe the teacher鈥檚 farewell addressed to the students^[1].

In this address, the teacher gives advice to his students that when enter in to a new life, he should follow this rule and regulation:

鈥淪ay what is true! Do thy duty! Do not neglect the study of the Veda! After presenting gifts to thy teacher, take care that the thread of thy race be not broken! Do not swerve from truth, from duty! Do not neglect your health! Do not neglect your worldly prosperity! Do not neglect the learning and the teaching of the Veda!

鈥淒o not neglect the (Sacrificial) works due to the Gods and the manes! Let thy mother be to thee like unto a God! Let thy father be to thee like unto a God! Let the guests be to thee like unto a God! Whatever action are blameless, those should be regarded, not others. Whatever good works have been performed by us those should be observed by thee鈥濃��

鈥淣ot others. There are some 叠谤腻丑尘颈苍蝉 better than we. Those you should show proper reverence. Whatever is given should be given with faith, with joy, with modesty, with fear and form a sense of duty. If there be any doubt in the mind with regard to any sacred act or with regard to conduct鈥濃��

鈥淚n that case conduct thyself as 叠谤腻丑尘补峁嘺蝉 who possess good judgment conduct themselves therein, whether they be appointed or not, as long as they are not to severe, but devoted to duty. And with regard to thing that are doubtful as 叠谤腻丑尘补苍颈蝉 who possess good judgment conduct themselves therein, whether they are appointed or not, as long as they are not to severe, but devoted to duty鈥�.

鈥淭hus conduct thyself. This is my admonition. This is the teaching. This is the true purport (鲍辫补苍颈峁�a诲) of the Veda鈥攖his is the command. Thus should this be observed鈥�.

This farewell address to the students has no change in the 厂奴迟谤补 period or the later 厂奴迟谤补 period. Even in the modern time, when the Convocation ceremony is held, the Chancellor also gives this advice to his students.

Age:

It is very difficult to say, at what age the 厂补尘腻惫补谤迟补苍补 ceremony was performed because our authorities do not prescribe any definite age limit for the 厂补峁僺办腻谤补^[2]. The longest period of Brahmacarya was forty-eight years, allowing twelve years for the study of each Veda. The smaller period stopped at eighteen, twenty-four and thirty-six years according to the circumstances of the students and his parents. The last but one period was the most common type of Brahmacarya and in the majority cases education finished at twenty-four. So in most of the case 厂补尘腻惫补谤迟补苍补 ceremony was performed in the age of twentyfour but upper age limit was forty-eight years^[3].

Eligibility for the 厂补尘腻惫补谤迟补苍补:

The 叠谤腻丑尘补峁嘺, 碍峁�a迟谤颈测补 and 痴补颈艣测补蝉 were eligible for the 厂补尘腻惫补谤迟补苍补 ceremony. They were performed the Upanayana. So they were allowed to perform the 厂补尘腻惫补谤迟补苍补 ceremony. But this ceremony was originally performed in case of those who had finished his entire course of studies. If any Dvija had not finished his entire course of studies then he was not allowed to perform the 厂补尘腻惫补谤迟补苍补 ceremony. And in other case, those students, who simply memorized the text of the Vedas, without understanding the meaning and without following the rules and regulations prescribed for a 叠谤补丑尘补肠腻谤颈, then he was also excluded from the right of performance of 厂补尘腻惫补谤迟补苍补 ceremony. Only those students who had finished their education were allowed to take bath and performed the Convocation ceremony^[4]. These students were called 厂苍腻迟补办补. The origin of the term 厂苍腻迟补办补 may be inferred from such passage of the 叠谤腻丑尘补峁嘺 as 鈥榦ne should not bag any more after the last bath^[5].

That is to say, begging was prohibited for the householder, and the injunction was judicious and logical considering economic set up of the Society. However in the opinion of the 骋峁沨测补蝉奴迟谤补, there were three types of 厂苍腻迟补办补. The first was that of 痴颈诲测腻 厂苍腻迟补办补s (who had completed their entire course of studies but not the full term Brahmacarya). The second type was that of Vrata 厂苍腻迟补办补s (who had observed all the vows and spent the full period of Brahmacarya at the house of the guru but had not finished the full course of studies). And the last type was 痴颈诲测腻-vrata 厂苍腻迟补办补s (who had finished their full course of studies and observed all the vows)^[6]. They were also called Ubaya-厂苍腻迟补办补 because they finished their entire course of studies. And they were also the best students. These 厂苍腻迟补办补s were also called the Upakurv膩峁嘺 叠谤补丑尘补肠腻谤颈 and the 狈补颈峁ａ弓丑颈办补 叠谤补丑尘补肠腻谤颈. The Upakurv膩峁嘺 叠谤补丑尘补肠腻谤颈 was those who had finished their education and returned from their Gurukula and become full fledged house holder. The 狈补颈峁ａ弓丑颈办补 叠谤补丑尘补肠腻谤颈, who observed permanent celibacy and resided in his preceptor鈥檚 house^[7]. Both types of 叠谤补丑尘补肠腻谤颈n were allowed to perform the 厂补尘腻惫补谤迟补苍补 ceremony.

The Ceremonies:

The 厂补尘腻惫补谤迟补苍补 ceremony was performed in a very simple way. After the permission of his teacher, a student was allowed to perform the 厂补尘腻惫补谤迟补苍补 ceremony. The permission is provided by the students鈥� giving 驳耻谤耻诲补办峁�i苍补, the proper fee to the preceptor^[8]. If the pupil is unable to give 驳耻谤耻诲补办峁�i苍补, he should at least go to him for his permission. The teacher would never mind about the 驳耻谤耻诲补办峁�i苍补. He is satisfied with his merits. The ancient scriptures write that, 鈥�Earth in the seven continents is not sufficient for the 驳耻谤耻诲补办峁�i苍补鈥�. Because the status of the guru in ancient India was very high. The teacher gives all his knowledge, love and affection to his students. So for a student, it is unable to give proper 驳耻谤耻诲补办峁�i苍补. But it is rule that when he leaves, he should honour him and give some acceptable presents. However an auspicious day was selected to perform the 厂补尘腻惫补谤迟补苍补 ceremony. In this day, the student was required to shut himself in a room throughout the morning. It was a very strange procedure. But according to the 叠丑腻谤补诲惫腻箩补 骋峁沨测补蝉奴迟谤补, it was done, so that the sun may not be insulted by the superior luster of the 厂苍腻迟补办补, as the former shines only with the light borrowed from the later^[9]. The student then came out of his room at the midday, shaved his head and beard and cut off all marks of his studentship. Then he followed the bath accompanied with number of luxuries like鈥�powder, perfumes and ground sandal wood. The teacher himself offers these luxuries to his students. He also thrown his upper and lower garments, the griddle (尘别办丑补濒腻), the skin (ajina), the 诲补峁囜笉补 (staff) etc. These were the external signs of a Brahmacarya. After the bath, he becomes 厂苍腻迟补办补 and wears new clothes, ornaments, garland, callyrium, turban, umbrella and shoes. Thereafter a Homa was performed and the hope was expressed that the 厂苍腻迟补办补 would get plenty of students to teach.

Then the 惭补诲丑奴辫补谤办 was offered by the teacher, which is the mixture of ghee and honey, indication a great honour, for it was for a few e.g., king, teacher, a son-in-law etc^[10]. Dressed with new dress the student would proceed in a Chariot or an Elephant, to the nearest learned assembly. Where he was formally introduced as competent scholar by his teacher and which recognizes his merits and learning, so that he comes out as a worthy scholar^[11].

A critical survey of education in ancient India shows that, those students, who had completed their education received very high status in a society. So the 骋峁沨测补蝉奴迟谤补 assert that a 厂苍腻迟补办补 was a powerful personality because he had completed his education^[12].

But, unfortunately at present, the whole ceremonies are performed in very simple way. Without the proper procedure, these ceremonies are performed. So the proper tastes of the ceremonies are decreases and the people forgot the actual ceremony.

Footnotes and references:

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[1]:

Vedaman奴cy膩c膩ryohantev膩sinamanu艣膩sti | 蝉补迟测补峁� vada | 顿丑补谤尘补峁� cara 触蝉惫腻诲丑测腻测补苍尘腻 辫谤补尘补诲补岣� 触腻肠腻谤测腻测补 辫谤颈测补峁� dhanam膩峁泃ya praj膩tant峁� m膩 vyavcacets墨岣� |saty膩nna pramditvyam | dharm膩nna pramaditavyam |ku艣al膩nna pramaditavyam |bh奴taiya na pramaditavyam | sv膩dhyaya pravacan膩bhy膩峁� na pramaditavyam |devapt峁沰膩ry膩bhy膩峁� na pramaditavyam |mat峁沝evo bhavo |pt峁沝evo bhavo |腻肠腻谤测补devo bhavo |athitidevo bhavo |y膩nyanavady膩ni karm膩峁噄 |tani sevitavy膩ni |no itar膩峁噄 | yanyasm膩ka峁� sucarit膩ni |t膩ni tvayop膩sy膩ni || no itor膩峁噄 |ye ke c膩smacchrey膩峁僺o 产谤腻丑尘补峁嘺岣� | te峁Ｄ佱箖 tvay膩sanena pra艣vasitavyam |艣radday膩 deyam |a艣raddy膩hadeyam |艣谤颈测腻 deyam |hriy膩 deyam | 产丑颈测腻 deyam |sa峁僾id膩 deyam |atha yadi te karmavicikits膩 v膩 v峁泃tavicikits膩 va sy膩t ||ye tatra 产谤腻丑尘补峁嘺岣� sammar艣ina岣� |测耻办迟腻 膩测耻办迟腻岣� | al奴k峁Ｄ� dharm膩kam膩岣� syu岣� | ytha te tatra varteran | 迟补迟丑腻 tatra varteth膩岣� |ath膩bhy膩khyate峁�u ye tatra brh膩ma峁嘺岣� sammar艣ina岣� |测耻办迟腻 膩测耻办迟腻岣� | al奴k峁Ｄ� dharmak膩m膩岣� syu岣� |测补迟丑腻 te te峁�u varteran |迟补迟丑腻 te峁�u varteth膩岣� |e峁�a 腻诲别艣补岣� || e峁�a upade艣岣� | e峁Ｄ� vedopani峁�at| etadanu艣膩snam | evamup膩sitavyam |evamu caitadup膩syam | 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 I.11;艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 XI.3.3.7.

[2]:

dv膩da艣ake峄弍yeke | guru峁嚹佱粡nuj帽膩ta岣� ||P.G.S.II.6.2.3.

[3]:

迟补迟丑腻 vratena-补峁ａ弓腻肠补迟惫腻谤颈峁兣沘迟 辫补谤墨尘腻峁噀苍补触膧辫补蝉迟补尘产补 骋峁沨测补蝉奴迟谤补 I.11.30.2.

[4]:

vidyay膩 sn膩ti-ity eke || 膧辫补蝉迟补尘产补 骋峁沨测补蝉奴迟谤补 I.11.30.1

[5]:

Na ha vai 蝉苍腻迟惫腻 bhik峁�eta | 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 XI.3.3.7.

[6]:

罢谤补测补岣� 蝉苍腻迟补办腻 bhavanti vidy膩sn膩tako vratasn膩taka vidy膩vratasn膩tako iti | P.G.S.II.5.33.

[7]:

Yadi tv膩tyantika峁� 惫腻蝉补峁� rocayeta 驳耻谤耻岣� kule | 惭补苍耻蝉尘峁泃颈 II.243; nai峁ａ弓iko 产谤补丑尘补肠腻谤墨 tu vased腻肠腻谤测补sa峁僴idhau|驰腻箩帽补惫补濒办测补-厂尘峁泃颈 II.49.

[8]:

痴颈诲测腻nte gurumarthena nimantraya k峁泃v膩nuj帽atasya v膩 sn膩nam 触触膧.骋.厂.滨滨滨.9.4;
na 辫耻谤惫补峁� gurave kincidupakurv墨t dharmavit |
sn膩sya峁僺attu guru峁嘺j帽apth 艣akty膩 gurvathm膩hreta ||惭补苍耻蝉尘峁泃颈 II.245.

[9]:

Etadaha岣� sn膩t膩n膩峁� ha v膩 e峁�a etatejas膩 tapati tasm膩denametadaharn膩bhitapreta ||叠丑腻谤补诲惫腻箩补 骋峁沨测补蝉奴迟谤补 II.6.

[10]:

Sa岣峚rdhy膩 bhavanti | 腻肠腻谤测补 峁泃惫颈驳补惫补颈惫补丑苍辞 raja 辫谤颈测补岣� sn膩taka iti | P.G.S.I.3.1.

[11]:

膧辫补蝉迟补尘产补 顿丑补谤尘补蝉奴迟谤补 I.11.5-6.

[12]:

Mahdvai 产丑耻迟补峁� sn膩tako bhavat墨ti vj帽ayate || 膧.G.S.III.9.8.