1. Note from the Editor

Dear Bhagavatas,
Presented below is the article on Ashrama Dharma from Chapter 14 of Hinduism Rediscovered. Hope you will enjoy it

Dasoham
Anbil Ramaswamy

2. Excerpts from Chapter 14 of Hinduism Rediscovered
on Aashrama Dharma

SECTION 2: ASHRAMA DHARMA THE STAGE OF LIFE SYSTEM IN HINDU SOCIETY
Let us now turn to the other aspect viz. Ashrama Dharma. "Ashrama" comes from 'Shram' - exert energy. If you ask a Hindu, how one should live, he would answer that it depends not only on what caste one belongs to but also in what stage of life one is.

There are four stages of life viz. Brahmachari (student), Grihasta (Householder) Vanaprasta (forest dweller or Hermit in semi retirement) Sannyasi (the renounced one in full retirement) and the Dharma of each is different. The four Ashramas may be said to represent periods of Preparation, Production, Service and Retirement.

"People do not have to be taught to want to be happy, to want to be secure or to want the respect and admiration of their friends and associates - though often they need instruction 'how' to secure these things. Deeper Hindu thinking suggests, however, that there is also a natural progression of these values so that one should grow toward more fundamental interests. This movement toward more enduring and satisfying values has been institutionalized in the understanding of the four stages of life known as 'Ashramas".11

Brahmins ought to move through all the four stages, the Kshatriyas and Vaisyas ought to reach upto the third and Sudras were not expected to go beyond the second.

SECTION 2 1 : BRAHMACHARYA (Celibate)
BRAHMACARYA means Student, usually between 12 and 24 years of age The first Ashrma is Brahmacharya. The duty of a student is to study. On initiation into Brahmacharya by means of the Upanayana rites, he becomes a 'Dvija' (a twice born) and this also applies to the first three castes only and even then the age at which this Upanayanam can take place also differs according to the Varna. 'Upanayana' means 'bringing near'- the disciple is brought near the Guru for receiving the initiation mantras. For the Brahmachari, celibacy is his forte, discipline is his norm, devotion to his Guru is his duty and concentration in studies is his vocation.

Brahmacharya is not sex denial. Ancient Hindu thought was that the seed within man and woman is intended for the purpose of creating a body in which another soul may assume a physical embodiment. Controlled thus, Brahmacharya helps creative work. If the seed is wasted in excesses, the body becomes weak and crippled, the face wrinkles, eyes blurred, hearing impaired and the brain stultified. If Brahmacharya is practiced, the physical body remains trim, fit and energetic, the brain keen and alert, the whole physique acquires the halo of the divine.

In "Gurukula Vasam"( or staying with the preceptor) he learns the nuances and intricate renderings and interpretations of Vedas, Upanishads and Sastras though by means of rote so that when he comes of age the significance of what he learnt would be realized by him in real life situations, which he would be facing in his next Ashrama. Thus, it is a period of probation, a period of training, in a practical manner without prejudice to the injunctions of Sastras he had so studiously learnt as a Brahmachari. Only when someone consoles we feel relief; only the 'Guru Upadesa' can change our mental attitude. The first lesson of the student is the performance of 'Sandhya Vandanam' at morn, noon and evening, Ablutions, recitation of Gayatri, breath control, sipping and sprinkling of water, pouring libations of water to the Sun-God etc. were enjoined on the twice-born and they could never be missed.

SECTION 2.2 : GRIHASTAASHRAMA
GRIHASTA means House-holder usually between 24 and 48 years of age The next Ashrama is of the householder. After the 'Gurukula Vasa' he graduates himself into the mundane world, taking a wife to assist him in his performance of Dharmic duties. All Sastras proclaim the importance of the Grihastasrama as the fulcrum of all other Ashramas. People in the other three Ashramas heavily lean on the Grihasta for support and sustenance required to carry out their respective duties. The Grihasta earns his livelihood by whatever avocation befitting his being a member of his group, raising children, supporting his own family, kith and kin besides the persons performing their duties in the other three Ashramas. The life of a Grihasta is therefore , considered a 'Jivayagna'- a lifelong saga of self sacrifice for the benefit of others in society.

Marriage is not meant as a means to satisfy carnal craving. It is regarded as a means to spiritual glory, a sin qua non for the development of lineage - a necessary link between the dead past and an unborn future that must come alive to be undertaken as a part of spiritual duty with devotion (Shraddha) to perpetuate the family tradition.

According to Bhagavata Purana, a Griha (house) is not a prison for one who has controlled his senses, delights in spirit and is eager for knowledge." Jitendriyas Aatama Rater Badhasya Grihastaasramaha Kim Tu Karoti Avadhyam?

Partners who enter in wedlock are not 'paragons of virtue' as they appear in the first flush of enthusiasm. None is perfect and to seek for perfection in the partner is like seeking a mirage in the desert. Perfect relationship is created by conscious effort and not discovered all on a sudden. The incompatibilities have to be resolved by a continual mutual adjustment and reconciliation by a willing attitude of 'give and take'. Marriage is marriage and is not a mere love affair which is but an infatuation. Love affair is a relationship just for pleasure and when the pleasure wears out, the affair is gone. But, marriage is a life commitment to yourself, to your other half and means the prime concern of your life. If you make a sacrifice, you are not sacrificing to that person. It is a sacrifice to a permanent relationship. If pain there is in such relationship, there is life also in it. Love bears all, endures all If the relationship has pains, remember that all life is also sorrowful. The stronger the love the more pain it is prepared to bear and ultimately the pain would turn out to be even enjoyable.

Those that end in divorce or separation are misfits who fail in 'making it work' and deserve the real pain, indeed the devastating trauma attaching thereto.

May be this trauma is not really so traumatic so far as American society is concerned because of the kind of family values practiced.; for example, a lady may be celebrating the birthday of her child born of her say, third or even fourth husband and some of the earlier husbands might actually turn up to sing 'Happy birthday to you" to the baby and present a bouquet too!. Such a scenario cannot even be imagined in India.

Conversely, the American society is not able to digest the practice in India that a husband and wife could continue to remain as husband and wife and also celebrate the Golden jubilee of their wedding!, without changing horses at midstream!.

The duties of the Grihasta include the performance of 'PANCHMAHAYAGNA' (five great sacrifices) laid down in MANU DHARMA SASTRA.-12

1. DEVA YAGNA : (Deity worship) - The daily puja to the Ishta devata, by pouring of ghee in the sacred fire. (sacred fire offerings)
2. BRAHMA YAGNA : (Seer worship) Each day the householder expresses his debt to the ancient sages by studying, teaching, repeating and meditating upon at least some portions of the Vedic scriptures.( Vedic rituals)
3. PITRU YAGNA : (Ancestor Worship) Libations of water or setting aside of rice balls (pindas) constitute a remembrance of ancestors back to the 7th generation (at least during new moon days and beginning of months, and at the time of Annual Shraddas).
4. BHUTA YAGNA : (Worship of living beings) by scattering grains, offering foods at the threshold for animals, birds, insects etc.
5. NARA YAGNA OR PURUSHA YAGNA OR MANUSHYA YAGNA (Guest worship)obligation to honor ties of fellowship with humanity be showing hospitality to guests, friend or even strangers and beggars.

The first three nights after marriage, the couple are expected to remain continent to impress that marriage in not a license for sexual pleasures but a holy and irrevocable contract not only between the man and wife but also casts the burden of ensuring it to be so, till the very last, on the community comprising of the families of both sides. The husband is expected to first satisfy the wife's soul and the wife satisfies the husband with her body and gets his soul. Eight types of marriages have been enumerated in the sacred texts.

1. Brahma : marriage of a duly dowered girl to a man of the same caste by the ceremony prescribed in the Sastras.
2. Deiva : when a Grihasta gives a daughter to a sacrificial priest as part of his fee.
3. Aarsha : in place of dowry, a token bride-price of a cow and a bull are given.
4. Praajaapatya : in which a father gives the girl without dowry and without demanding bride-price.
5. Ghaandharva : marriage by consent of the two parties, solemnized by plighting fidelity.
6. Aasura : marriage by purchase.
7. Raakshasa : marriage by capture.
8. Paisaacha : cannot be called a marriage at all : the seduction of girl while asleep, mentally deranged or drunk

Of the 8, first 4 are generally approved, the last 3 totally abhorred while 5 was surprisingly respected. A special type of 'Ghaandharva' marriage was the 'Svayamvara' or 'self choice' by a girl by means of a test as in the case of Savitri - Satyavan, Damayanthi - Nala, Sita - Rama, and Draupadi - Arjuna. Polygamy was prevalent, while Polyandry was rarely practiced and the case of Draupati marrying the 5 Pandava brothers was an exceptional case. Marriage was indissoluble once the 7 steps ( Saptapathi ) had been taken together. Divorce was quite impossible and was never visualized even though 'Arthasastra' permits divorce and remarriage including widow remarriage in very special circumstances.

On Abortion, the Sastras are very clearly against it. The foetus is considered to be a living person with consciousness who is required to be protected and reared with care and affection. RIGVEDA even goes to the extent of pleading for mercy on behalf of the foetus-13. ATHARVA VEDA characterizes the killer of a foetus as brunagni , one of the most heinous sins.14. KAUSHITAKI UPANISHAD equates it to the killing of one's parents15. GAUTHAMA DHARMA SASTRA advises such persons as having lost their caste status- considered in those days as equal to capital punishment. 16 SUSRUTHA SAMHITA the medical treatise, however, permits abortion on purely medical grounds Mudhagarbha which explains the steps to be taken to save both mother and child in case of emergency and advises that if the foetus is alive, every attempt should be made to remove it from the mother's womb alive. If dead, it may be removed in the normal course. Surgical removal (Caesarian) should not be resorted to if it is likely to harm the mother and / or the child. In extreme cases, it permits inducing miscarriage of the foetus if that were the only means to prevent the loss of the mother.17. Children were loved to the point of becoming spoilt darlings as can be seen from the poetical descriptions of Kalidasa in Sakuntala : 'With their teeth half shown in laughter without reason and their efforts at talking so sweetly but yet unclear when children desire to sit on his lap, the father is blessed as he laps up the child even though his dress gets sullied by the dirt on their bodies"-18

SECTION 2.3 : VANAPRASTA ASHRAMA ( THE ANCHORITE)
VANAPRASTA is the third stage of Elder Advisor usually between 48 and 72 years of age.) A stage comes when business, family, secular life like the beauties and hopes of youth have exhausted themselves and need to be left behind. The person retires usually to a forest to lead a life of contemplation and meditation alone or with his wife.

What life holds beyond middle age depends in the end not on fancy and imagination but on the realities of the values of life we regard as inviolable. Vanaprasta may be termed as the beginning of a person's real 'adult education' to evaluate his performance thus for as Grihasta and reorder his life in such a way as to discover who he is and what life is all about.

"The time had come for him to probe 'the secret of 'I' with which he has been on such intimate terms all these years yet which remains a stranger, full of inexplicable quirks, baffling surds, irrational impulses"19

It is curious to find that many do not wish to venture into this but would like to remain in Grihastashrama even by remarrying if the first spouse predeceases the man. A playboy of 25 may impress but how could one pose perpetually as the 'prince charming' at 50, 60 or 70 years of age? Look at those who try hard to do this. However hard they might try, they not only fail to receive recognition but also incur the derision of people whom they seek to impress.

SECTION 2.4 SANNYASA ASHRAMA ( THE RENOUNCED)
SANNYASI is the fourth stage of an Ascetic - Solitaire - usually beyond 72 years of age. This means 'Samyak Nyasa' - 'Total detachment' from worldly pleasures including the bare necessities to subsist. This is the last 'Ashrama'. He does not aspire to be recognized as somebody who matters - The wish of the Sannyasi is just to be a 'persona non grata'- one who exists almost without giving any thought to his being - with no desire for name or fame or recognition..

"He no more cares whether his body falls or remains than does a cow what becomes a garland that someone has hung around her neck - for the faculties of his mind are now at rest in the holy power, the essence of bliss".20

"Business, family, secular life, the beauties and hopes of youth and the success of maturity have now been left behind, Eternity alone remains. And, so it is to that - and, not to the tasks and worries of their life, already gone which came and passed like a dream - that the mind is turned"21.

"The Sannyasi has his spiritual eye on goods that men can't give and cares little for anything that men can take away. . Therefore, he is beyond the possibility of either seduction or threat22"

Sannyasa is of four kinds:
'Vidvat'- born out of real wisdom and is spontaneous 'Vividisha'- springing from a yearning for self-realization through study of the Scriptures and practicing the rigors prescribed Aatura upon one's deathbed when there is no hope in living further, and Markata - embracing Sannyasa as an escape from great misery, disappointment or misfortune that one is not able to face in worldly activities.

No one is encouraged to become a 'Sannyasi' unless one has gone through one's natural impulses through the three previous Ashramas. He who runs away from marriage (Grihastashrama) is no better than a coward deserting the battle field.

The student's attention is directed inward, preparing for life ahead. In Grihasta and Vanaprasta attention is directed outward - Grihasta supporting the entire society, Vanasprasta sharing his experiences for the good of others. The Sannyasi is again inner directed. Having contributed to society and having received from society what he needed, he prepares himself for the final release.

Sannyasa means renunciation not of life alone but of Kama, Artha and even worldly Dharmas. Sannyasa may be deemed a second phase of Brahmacharya.

The first was a preparation for life; the second a preparation for death. While Brahmacharya and Grihasta show the 'Pravritti Marga ( towards the world) , Vanaprasta and Sannyasa indicate the 'Nivritti Marga' (away from the world) through introspection and renunciation.

Thus, while 'Varna' is determined by past 'Karma', Ashrama is determined by the stage of maturity displayed by individuals in viewing the goals of life. "Varnas stress human nature ; Ashramas stress human nurture"23

And, Lord Krishna advises
"One's own duty, though done imperfectly is preferable to the duty of another even if well performed. Even death in doing one's own duty is blissful; doing another's duty is frightful".24

So, everyone is advised to do his / her 'Dharma' according to one's Varna and Ashrama - and not to venture doing those outside one's own.

Every person has his Svabhava (natural being) fitting him for his Svadharma (natural function). We cannot change either our natural being or our natural function because nature cannot be forced into a change by our whims and fancies.

A Sadhu was rescuing a scorpion that had fallen into a pond. Every time he lifted it out of water, it stung him but he would not give up until it was saved. One of his disciples asked why he was persistent in saving the scorpion that stung him. The Sadhu replied: "The `Dharma' or nature of scorpion is to sting; the nature or Dharma of a Sadhu is to rescue a being from distress - and in this case sure death by drowning. So long as the scorpion does not give up its Dharma why should I give up mine and give up saving it?" The `Dharma' of fire is to burn, of water is to be cool, of wind is to blow. So, the Dharma of man is to be humane. This story emphasizes how one should go on doing one's duty even if obstacles, impediments and difficulties intervene in discharging it.

The Dharma of a student is to study. If the student - neglects his studies he neglects his svadharma; if fire does not burn, it is not fire; When heated by fire (by external influence) water loses its nature (Svadharma) of being cool. When Svadharma is not practiced, there ensues an imbalance in the environment. This understanding and adherence to Svadharma is what distinguishes human beings from other beings.

NOTES
1. HDH, p.323
2.Radhakrishnan Dr.S ,President of India in his "Hindu view of life" (p.49)
3. 3 Ms,Vol.5
4. Smith,H,p.94
5. BG 18 / 12
     Samo damas tapas soucham kshaanti aarjavam cha Gnanam vignanam aastikyam brahmam karma svabhavajam 6..MB.9.14.48
     Gani garbha sambhuto vasishtah cha mahamunih Tapasa brahmano jatah samskaras tatra kaaranam
     Jatau vyasas thu kaivartyah svapakyastu parasarah Bhavonyepi vipratvam praapta ye purvam advijah.
7. Haught (1) p.133
8 Brough,p.2
9. Ross,p.24
9A. " Dhyaayan Krite Yajan Yagnaih Tretaayaam Dvapare Archayan
         Yad Aapnoti Tad Aapnoti Kalou Samkirtya Kesavam"
10. VR-Parayana Samapana sloka
      Kale varshathu parjanyah prithvi sasya salini Desoyam kshoba rahito, brahmana santhu nirbayah"
11. Kirk,p.134
12. Manu Dharma Sastra,3.80; 3,92
13. RVS,7.36.9
14. AVS, 6.113.2
15. Kaus.Up.,3.1
16. GD Sastra 3.3.9
17. S.Samhita, Chikitsa Chapter, Sutras 10 and 11
18. Sakuntalam of Kalidasa
      Aalaksrya danta mukulan animitha hasai
      Avyakta varna ramaniya vacha pravritheen Angaasrya pranayinah tanayaan vahntah
      Danyas tad anga rajasaa malinee bhavanthi
19. Smith,H,p.84
20. Zimmer,p.157-158
21. ibid,p.44
22. Kirk,p.54
23. Organ,p.54
24. BG 3 / 35
      Sreyan svadharmo viguunaha /
      Pardarmath svanushtitath Svadharmam nidanam sreyaha /
      Paradarmo bayaavahah