, 50

--- QHAP',iER lliRIi:Ii: i+-

---VANASTHA . AND SAMNYASIN--. •

Il',', y~, and othera Smr,tti-wr1ters treat of the four "Asramas in the order in • •

which they occur in man's Ufe.To limiJ ourselves only to M., he treats of

the Aaramas and other topicS in the following order:-

(i) What l.S DlJ,arma

(J.i) What is V.1.dya

{.&..1.i} Samskaras

(i v) Brahmacarya

( v) Vl. vliha

( Vl.) .uu tl. e s 0 f \Z~~as~ha

{ vJ.l.} Sraddha (viti) Bu~ies of Snitaka

(ix) Vanaprastha

(x) Samnyasin . If we think of the four As'ramas, the .Brahmacaryi"srama. and the GrhasthasrBl

"

are separated by the Vi v8haSamskara, while the Grahstais"rama and the

V8.im.prasthisrama are separated by various other toPl.cs. '!his l.S ~ cause the

stage of -"he .householder. ;CollOws marriage and is tollowed by various topiCS

that demand immediate attention. As a result ot this. a oentinuity of the

discussion on the four au. A$ram.as is not ma1ntainod and it is not surprisin.J

that it cannot be maintained. 1l. has treated of the topics as they occured,

when he set himself to a definite Nl plu ot beginning and end of this VIOrk

while the inner continuity and system m uld ndJt be ma:Lntained.

For our Ib discussion, it is better to treat of the VanD.prasthashuna(~:l,~~

and the ~rasiSioama(~=f\\;i1",~ t together after the treatment ot the stage of

studenthood be08l1se, it will be more convenitnt and systematic, though in <loing so,

the order of the four Afiramas in life cannot be fOlloweJl~re. O~r order will thus

differ from that of It; Within the l1m1ts o.t our subject and the method ot study we

have a.dopted, our pIp will be more convenient, because it is due to the ~asons

-, mentioned below that the three Asramas mentioned above are in a sort of aimilari t:y

\· .. · .... -.--."-..·1 .......... ~ ,~- ...... "~ .. "-

with each other.

(i) As we have alreo.dy seen above," the topic of G~asthisrmna is associated by U.

not only with the topic ot Vi'riha but a host of other topics, like the five great ., ..

aacr:l1'i.ces, Sriddha., ( ~ ), relation ot man and woman, posit10n ot woman

etc •• and so 1t 1s not pose1ble to mainta1n a continuity .r the "same wi:th the

other is'ramas.

(11) ~m otte POilltf! Ytew, there are certa1n dm11ar1ties among the three imaas that we propose to treat or togetlier. 1b. members of all the three are not c11rectll

reapclls1ble to the world. 'lbe, haw no direct duties to lt, the uplitt .t th~ Soul

18 their chief a1mt self-control' i-s wnat au 'the three depelld upon, while the . -'.

splrttual Tapu 18 to be acquired by _ all men in: the •• three iJnmae;

(iii) '.Ihe three i8rama8 that _ han Sel.Cited for o-'b1.itea treatment ant e.ga.tD,

in a sort ot cont1nuatlon. Dur1Dg the "step ot BrabaC8.rya, man propol •• to ates--...

laW the _rld .. d 80, the ~ 1s tn its 00l1Umaation otcourse. But -u. othef' purpose of 'the ; it. iuld eduOat:i.oB of ue Bnm..cafinia ille ac·quirement .t

the knowleip of God. '!he stage .t-

c.x~'" in which this knowledge plays a prominent part, there"re may ~~

follow the stage of :kkJi and the stage of Semnyasa comes in further. -(iv) ~e 'i>\\l~~~ means di:re'!'ct relation and connection with the world

while the other three mean direct connection with God.

We have, in our previous discussion, noted that the acquirement of Vidya

has two purposes, vlz., (i) Success and fame in thepx performance of actions

and duties in this life, and (2) the realization t of God with lIoksa being the

unparalleli4d happiness hereafter. M~ seems to treat of the latter as the more

importan"b of the two. lhe first purpose can, without contradicting U-, be said

to be a means to the second one. Inspite of this position of M.?we should not

forget· that it is the opinion of M. that in the ordinary course of Ufe, man

must undergo all the four stages of life, and if man neglects his duties to

this life, both as a member of a family and as member of a caste, he must go 1-

to hell. U. says that man may think of release from life only after properly

studying the Vedas, creating sons according to Dhanna, and sacrificing - "L according to one's means.

It should be noted yet thaf. will not disapprove of a man who embraces

samnyasa during his youth because a ~Oing so will be a soul lifted high

very early. If there are, in society, a few mxamen, whose sole aim of life

is the ,development o·f the spir1~ual side, M. will definitely agree to that.

~ust as M. has seen the necessity of thEL oo.c~~ty_.of thinkers, whom he expects

tp be kept f'ree from the worries of' daily-earning, he definitely knows and

accepts the necessity f« of philosophers, of Brahmavaains. U. has pra1sed the

1. VI.36 onwards. 2. VI.SS.

-52-

l

\

child Angirasa. as a lCa\r1, he says that great lIlGr.i.t 18 ill store tor hm Who It.,.

wiiib hi.s preceptor end -sem s b:i.m tor the whole lito. O"teD a llaD whp palsel h:tt

whole hte a'" the f'ee-;, of ii..re ar'-1ie1" 'tho dea-th ot' h.i.a -toacher attuBl to Brahal" U. jpeOit1ca1iy sta'te s 'tbat theutlaDda ot Br8baaciniis hm a~''''''''cJ 'to sftrgl.

Y1thOll~ maUJll BOBS for "iTiB "iJI~ !'8IIti1ie ... · !Ie &180 8'tcte;; 'Shat mlU'shou14 11'"­

up al1-a8.Crib..el and &cti.OIUl Iud 4nJl iB. "be Vedas "~i. aan1t 111 'the

nuir of .et ceaOellva .. tiOB Oil the kUwleclp o.t. !rebla.

'1IlUs, If. au.e118 bo-m t.!ae · .... demiie .. ad bier ue &i.i"aaanuCes, :i:. uli' be

Ate _ -n8."'e tlaat 01le or t.he.'ther Wil.1QplJ' to a man accoNiaC ~ hU o&p&Citt

_c~s.·

'DIe VaDia.riha. "Maar ......

Tao etaP ot iJlo VUastiia i.. aure ancl •• l"'CaiD 'to come ill eftl'J ID8Zlt • hre.

I'S 11 a JlI.""J'al dewlopn8D't. 'lDi. 18 beCG .. , 'there aft re&soDS aD4 reaaJk8 ot

lie "50 "'. -~ oneot.,'DD ad, tor 1;be COJl"'~.Jloe ot vea-.JR of the 'iO~"

alt"eadr _J1i;.Lo~cI 111,"" I 110*', diftC'tlru~r 'thacbap'ter Oil Bt-eJDuarn. H;i.n

the 'topiO or \ihe.~e 01' .... v~.

Hane. u:fe Ya1 lie tta1J. u4 trm."CM"Go • ~ 1t he :1.8 e_'led w make

e. hap»T OOIlbl.Dat;"OB of ue ma.t.r~el. ana the sp';'ritllal- All L.te. Uu _at .', as

- tar as pe8~Dle, "'-VO ,1& .. W eficOII8s All 148 tife. Ii; ~. DecaJl88 ot 'tin. th.:.

"Ule p&"th of' ue real.il&"'~oll of God tIll'oup L.te is allOw ... ; -. Ii !I1IJ! ~e ~er.a1

iO iJ. •• n ... t ioal. du~e.~ iohe ..... -lcl tii;. to" .. iRlo.e"."J~"rio,,". =- F-

~ IS.V.1St. 1.XII.tZ.

- '=>1>-

-

Ue sDO\1ld. Uci h. will ~ ieu W. BUCltU8 eo"'". and ....u pt.a.i.Jl 'lie a proper

~~'5Y of ..aa JI&1;ei'.i.al ... Wi. ~i'.w~. flaw ria,;el. uat f[ • Educauoa

cull!!JlleL1;el ~1l liriie J'Gal.i.1&~"'.n of iae li-.'&"Q'"'-~~cr... Ii tiLe OG.i.~. 1i

eo persoulisef1, '118 ma.y say :~t 'tile eDd or educa"t.lon is -GJle rewn:tioll of' OoSI

it is ~".ing -tila't all thiags are on on Him and doiDg l1.n 'the 1 .... t or kaowlec1ge."

van w.i.ll DDt • becOme a f'Illlr .. :..eloped, DD1"Ilal pereoDal.&.tr ir he ;is on the extrem

on 8.Lther s1de. lile men~aJ. leam.ngs or man will inspire man io oxploit io the

fist t.he 8nn-g1es 111 ute tor oODstrtlCrtive aativ:Lties, tor his own j1)oa as also

the good of otheH. Di:tr~ the leoo_ ~~t '10ft Yill De iUs jO(1, wri.i.1e -& W8

irl.lx" weD sUI lm~Ca:i: e.re-e8 will be leaselling, his mental eDe~8. TIlll

De demud1ng XII1I r88pit8~ 'lib •• Spen. .... r .. i-1lie·1d.11 haft-oom.naed him ot the

higher reality of lite being the real eDd of hie mortal exirieDae. Wort oannot.

be eten1al and a. time "..i.11 come wileD he nUt of' 1118 own acoord t be ·seeking ren. "the re.~ *0 ~ earned will be ~s ript. • He ~t wrk t.A.ll he breathes his

1 .. 1.. :Amb';"ionli a.a.S&.PPe&rt tJ1e m.i.ad has 8lIwd don .i.n i1rs pace, 1he deep .a.Jl'ie"11

.i.1l lite is lori. AOtioB8 ona"5e linle ellthusiBJlll ·ana '$lie IlappiJless of lif'e does

BO·' sa.tisty the cry of his soUl. Due .... tba multifold 8Xper.i.eDaes or lit8, .. he

higber real..Lil 'tates a. olear Cape bef'ore h:i.m. 'DIe Q experiellGes and tOe

mat.ure e_rpes, 11 ... '-h 10he De" .ental 1eam.ngs, let are stin· util1l •• tor PI1"ional.

uplift. 'lbe mind seeks refUp .i.1l ~ hereatWr.· 'lhe ne.s~ ... t oi tile tiDal .tap

-thUs &1'£ses of lots Oft aCcord .&.Il -me mLaG of mane-

'!he .~qe of t;ne tiDapranaa. wretore, S88118 to be a. slOw process of de"'aoh· . ~~ .

m8Jl~ tro. the "Ues of iJle -.r1e1 and .. d;8 a~.ra.cruonll.4t~repaJ'8S IIl8.D fer the .. . " '.1<l:iik'~ .

.. ... c· .. ; .li!:"~.~~

t.Ll2a1 ~al, for personal' uplift .. of "'''''''UU.; th~ hish.~tfype.Gradua1~y the m1Bd becomes more and more detached trom the ties of the 1I01"1d and concentrates

on God. 'lbe more doe s he bec:ome--

XIt 9. tFoliucal 'lhougtlt of Plato and AriS'tetle,' p.127 • ..

"

detached from the world, the m~re is the increase in his self-control and 3M

bet"ter and clear becomes the picture of God before him.

'!hus, the stage of the Vanaprastha comes in, in its natural process as a

neoessJ.ty in man's life, as a human be::'ng andfherefore distinct from the

animals. The fundamen"tal dJ.sliinction between animals an4nan is that the

latter has an ~w.med consciousness, and this consciousness ultimately m~

the knowledge of his Self, the knowledge of God.

A man retires to the forest at the time when his hair turns grey and the

energies are getting loose, While he has seen the face of ~s gramd-son. ~.

'Ibis clearly means tha."t he is sM to leave the vrorld at a tJ.me when he is abl

to tran"er the burden of his heavy responsibilities - material anr1 spirltual

- on the broad shouldel's of his son~o tie cannot ret.i.re leaving tne family in

the lurch. The sin is thefePresentativepf man in the world, his own second

Selt for the performance I of religious and spiritual duties in particular.\\

Mm .should think of leaving the world only when he has paid off, 1D a great

extent, the debt ot his birth-born duties.

In his new life, he~ gives up all taste for food and drink ,all aenal \'1-

and cattle etc., all pleasures • He puts on the dress of a monk as also mattE ,~

hair and then retires to the forest, either leaving his wife with the son ,~ )~

or taking her with h1l1selt:l if she so desires. He retires to the forest for ·H

the life of concentration and self-oontrol, so that his Tapas increases by ~

degrees~l It should here be noted that the going of the vlife witn him doeefo1

and cannot mean any hankering after pleasures, because, as Y. has himself \,"~ ~~ '1,

laid do-wn, he is not to seek after pleasures and he must B&~ a BI"Bhmaoarin •.

Y. still allows the man tdx to take his wife with him. -fhe statement has JIll

puzzled the comcentators. Kull. says that It he goe a dsa alone leaving the

w11e in the QUatody of the son. if she does not desire the life in the fores

~ \ ~ .. "\.'2,. . ~1. ,)l. . ~ 0 _ 12 .. \J \ -1, 'i \ '-\ _ 1..}' \J \ . ~ . -SS-

\

-

• MedD. mentions three iirterpre'tat1ons wi thou't gi-n.ng hi s own opi.n1on. He atate8

. tha:t n It the wife 4es.ires, he ~es i~ her company, othervise "alone. Otbers .xpla:

'that if the wire 1S yoeg of age, 1m. should be lert in ishe cU8'tody ot the son, it

wm.le tt the wif'e is old, she goes Vi'th lWIi.-•• A hrester • .i.s one in whose OUI

the exc;i:temen~ of 'WIe senses is no ... possible. Others ho_wr should r8JIIaJTT Inct

star iJl the world. 'lhat'18 'the a.rra.zagemem. n We however unerpre"" it thus. 'lbe

most importu:t thiDg is thai; J.t. leaves it to the women to make her Choi_.-She

might. preteI' to nay in the "IIDrld e~er if her miII.d is 110;; iDC!l.iJled to be aetacbet

trom tne .. rId, or ;&.8 ec"cup.i.ed entirely with the .are of ue lIOns aM -the snmaoJl1

anCl the 1'emlly ei;~. She will go ,d:th her huPanG it her aonsciace i. dewl.ped

eDOugh W uder.taitCi iJle eXact s.ign:LCicance of' the new lite of absolu'te ooJ1i;nl

owr tne -senee.. SDe cu go Wi til nel"O'Im hUsband it her oonse:.&.eJloe .i.e trt ,.,Aapel

a1sUPXQ'~ kee~y aesinu"s of her cnm ltplii to, eo she Clm , _tiler

10tmg or Old, Bee&; lie l' 01rl1 spir-.i. tual lIeiefi"t ir she dec.i.de. "to face '1M 4re oC "1..0

hariSftii,e, "11"";'08, • .iJ'a;ollCLi. t.,. mW __ 1.i "y. Tims Jtaj. tn~.;i,.J t ... wile oi ~.ae

~ iiap f8.jia.ftak1B had, .i.n the eiG dais, aACOm,..nied her _SDana "io til1e :roren

Wile "~e younger wire , Ki~yaye.i., tlad preferred ... s.ay at home. A wit"e 1;00,

_ . __ _ '1., __ , .. .iirh her nCoer faitititllness, dewl;l.on and service to her hUllband, Dan dec.ide to

tread ou "i;ile paj;n of ~ real..i.la'tion of God , Y.i. ioh he1mSband. NC)' lIhere has U. I

sated that she oannot do ~ ... Y. has, .i.n several reie~llce8, statedthat the {

i1.i.ghes~ duty of a fa.&:thtul "oJ • .1i, semee w her husband, aDd just as it is the

iiJ:iR righ" of the tal thfttl: w.i.fe to attain to SVarga by her utWr 1"81 'thtulJlells to

him in lif:'"l-so she it has a rigb-I; i;o accompany h.&.m .i.n il.is new l.ite, lIerY. him aDd

ai;-,Bin 'to her own hi. real.isa4iion. it w':'11 be l.i.ke doing great .i.DJust.i.ce--

14.VI.3. 19.!1adn. on VI.3. 21.V.151,154-56~

16.VI.~3t30.

2O.Vide l:Jm.t1l'e

a.V.1S4.56,

18.11. KUl1. on VI.a.

to U. if we say, on the strength of certain references in the 9th Adb.Yaya'-~

that he has written this code for man and man alone, while woman is on a level

I w.i.th the SUdras. 'ilie condition of woman must have been ~ bad l.n the days

of M. and he has laid lIlown several. strict rastnctions regardl.ng her. This was

because he was not a revolutionary. But he has "taken hold oi' all opportunitl.es

to show that woman deserves very bl.gh mpJl respect, often more than man

himself'.

It should here be noted that M. is not for sudden XIDtIl renunciat:&.on. He

knows the. ll.ml.ta"tions of man and he also knows tbS the bonds of life, "the

ties of at"tTactl.on are not easl.ly x untied. The !ZPK¥s Tapas increases slowly , .

')

and steadily, as he himself lays down, by Bel£-control and 'Simplicity of life.

He is thel'E)1'ol~e, fOl' a gradual process of rbiZI"' ..... de~achment. in which ... .

one by one, all a;~ract~onB are shaken off. the stage of the V-anapras~na

~herefore, serves the lollowing purposess-

(1) In a slow w-; 6~ady ~rogreS8, increasing one's Tapas and attaining to

absoll.lte dei;achmenii 1'l"Om the "ties of the world.1..S­

(ii) Attaimlent or the absolute control orfohe senses.

(iii) A regular cultivation of the power of concentration on the Divine.

(lv) Attainment of a at .. state of absolute desirelessness. /

tv) Gradual drying up of the body with all its desires.

(vi) Obtaillment of more and more knowledge of God by undisturbed study.

(vii) CUltivation tiD:rD~ through life of the ideal,,-of plain living and high

thinking and peace of mind ths will help man in the realization of God.

(viii) A development of the conviction of the futility of this life and a

gradual awakening of the keen desire for Mokll'a.

(ix)Exvlusive service to one's Belf together with service to guests etc.

23. IX.1 to 24. ~ 24~ Vl.23 and 24.

- 57 -

------- ------------------------------------------------

II. nas giVen a iu.~~er p~Ct;U~'8 o~ the Vanastha. It is a _all but a complete picturE

as we sDa.ll note Deloy. ('-.eatest is t.ile ideal of suirering and ",he dryl.ng up oi

or the body., )'8811 j,s the man wilo SUll.ers -the most., Wle ai'''rac(..a.ons and tohe .

att.aaleents ox t.ne body are to be w&shed ort and 80, dur~ng the SUDJDer, he sits il

the midst of rift lires. 1iurine; tlte 1t~.er 118 puts on _1; cl.oiohes and 80 on. tis

also meDl;ioDI Wle fact t.hai; the Iif'e ot "he Vanastha is 'ihe lit'e of p!-eparatiol1

for the MX-- ~fe,~... -~e life of t;i1e Samay"iaiI1. --. As 't'f9 ,have already noted, man is not entirelr tree from hre a.nd i"5it 4utiee

iJmIlediate1y. '!he spin tual side, the s.de ot religious duties remine 'the same for ...-- . . . 'l..c. . long. He is to Uve til -the simple tood of a sage, wi. 'U1e same ~ old sacrifices

of the G~has1;ba are to be pertomed. He is to put on 'the dress and JDaDlJ8r ot a

It Sag~~ bUt but he is not to tx forget his duties ~s a host. -.. should engnss '2...b"

himself into studies ~llY., be humble anel serriceableas also compassionate on all

the beings, ,mile he cont1nues to give Dana and take nothing as far as possible. - 1.9 -

He should tcl:e simple food" but not from a village. In the ordinary course ot 1ifl 30 .

he should use only ground for sleeping or sitting while he should torment the bod: ?\

more and more so that it gradually gets thinned and the senses become detached . - ~~

from their worldly objects by hard sacrifices. He should not seek atter worldly

~ ',~ ~ pleasures and should gradually lose fllj_S attachment to the 1IOrld, nnd lead a

~5"

lite ot absolute abstinence ot the pleasures of the body, while the best of the

Vc,no.sthas is one who alftYs keeps moving and lives only on water BJld'Win~~~l the ~(,

body and soul are together. 'lbis is the way to realize God and man can enter into

is.VI.S. 27.VI.6-7. 28.VI.8. 29~VI~16. 3O.VI.22. 31.1I.23.

32.33.VI.24. 34.VI.23. 36.VI.26. - 36.VI.3l. ~~,,%t\, ~~

S'\~\'f\~~\~~\ ~ , ~ fo\~\~\~'B:{\~~l7\ ~ ~~fCT\"~)S:\o\ ~ \\

!

Samnyasa only Dm when/has placed himself completely on the path of God. "

'!he above description, and the one that is only repeated in different

words by"later writers, convincingly proves that simce M. kne~ both the

weakness and strength of man, he has recommended a gradual development of maIl

towards the last Asrama. '!he direst responsibilities of-life are not there all ., ~'lrQ...

the attacbmat to sons, friends, wife etc, dimim.sh by slow but~ p~e, while

his wealth of Tapas increases. In the case of an average man, a little educat

cultured, thinking and full of faith, only the path shown by !: M. is the

natural one.

'!he Salmyasin ,-_ .. .---...... -.. --At the commencement of our discussl.on on the topic of the lifff the

"\'YIo,KL Samnyasin , we shpuld ~ a positive w.stl.nctl.on between the life of "the

Vanastha nn~~l.feff the Samnyasin.The distinctl.on c~ noted as followsl­

(i) The ll.fe of the Vanastha is the ll.fe of preparatl.on for the second sta@9

of Samnyasa.

(l.l.~ The h.fe of the Vanastha l.S the one l.n which man has not completely bst

his attachmm t to the world, while _n "4ile last stage, he has absolutely no attachmEll t "~O any objeft.

(iii) He continues to perform minor sacrJ.fices l.n the st~ Gf the Vanastha,

while in the last s~tage, he has no sacrifices to pe.form.

(i v) In the ~ stage of the Vanastha, he is not completely free from his

dutiesa as a host wb~le l.n the last stage)he is entirely free from any ssuch

respons..lbl.ll.ty.

(v) In the stage af the Vanastha, he is required to give Dana, while he has

to accept from none, while in the last stage, he has to gl.ve noi Dana and

he subsists on the food that the householders give to him.

- 59 -

•

(vi) '!he B'tage or -the Vanastba allows man the company of' his w1f'e, though it is

tor semce only and not for sex gra:tif1ca'tion, while in 'the lans'tage, the

Sannyis1n 1s allowed no company~ Ii., is a man ell-alone, and -he ows, absolutely

no relation with the, • mrld.

(vii) 'lbe Vanastha is a110wed~ stay at one place, vrh11e.the SemnyaS1n 'is to­

wender from one place to enothertJ he is a Parivrejaka, « in most ot the cases.

txt'*1 This shows that the purpose of the lire ot the Vanastha is fttlfilled in

'the 1it"e of ;,be l)emnyU1n. The former 1S a means to the latter. It also Bhoys thai

even while the indiudual uplift oomes last, tor that also, a. great time il

requihd tor preparation. It ie the last pul'}lOse or "the lite of man and 01:C0111"88

the greai;e tn: parpo se-

We 110W see 1:hat the last stage demands the lite ot a WBJ1deriDg monk, while

all the company is 'to be given uP. '!he Sm;myisin moves all alone and vm.rds ott '. - _~7

all company that is litCy 'to diriul"b bis concezr;ra:tion. All tires and sacn.f'1oes M(

end du-bes are no more f~r 111m. ije 1s devoid ot all ati.acimlent and per%'ec'tly

controlled, 19i1ile'the external marits of his lite ot Irok~a are t the Kepi1a, rest

beMath a tree, tauered clothes, laCI er company e",c!~ 'f.'h.t.le he v.&.e~seJ.l

eqaa.liy as JIlIIllifesi;a~.&.ons ox COd. ~e lutioes none end loves none~D he ie not happy

by ga.a.n or unhappy Dy 'loss~\He reallses now iihe grea't confiict and SOft'C)w:Ut JIl8i1'f

lite and keeps n...mself away from '&'''.' V. has aga.i.!1, gi-ven the a case 01 a man yilo st878 as a SamIl)'isin .in lti.. own

------ .. --------.~ house, the idea is highly s.i.gn&.f.i.oant. he refers 'to -the case of e. llaD wbo II'tqe

in tbe house of I1_S son, but the manner or a 5~yU.i.l1 is there Yl. th!U.Il. 'lha~ i8

tne- l.ife of' a man wDo has g.i ven up all a.crtion , SO" abow all the %"au1:\;s or A.armaJ

37.VI.33. 41.VI.57.

J

~"l::. mo regularly studies and is satisfied with the prosperity of his son. The

case of Haghu staying in the vicinity of the city on the nequest of hl.s dear

~3 son can be quoted as an illustration of~ the type. M. gives this option

. perhaps on the grounds that there might be men who may not f~nd it posslb1e

to go to the forest and who might still desire tho highest rea1izat~on • The

doors of the knowledge of God are not closed to them. M. gives this very

~.ce caption mtven in it, the life ot the Samnyasin is tho same though tho

hardships of '1ihe forest -lifell are not there. Even by this life inside the

City, man can realize the highest state by desyroying all sins. M. is) in

this manner, wise enough 1a erlend the scope of Samnyasa and allow more of

men in it. It should not be stated that tho lifo of a Samnyasin in life

'an<t~~-~~e -wr1d m11 beJvery easy. He is asking the Samnyisin to XIIIt live

like a real Samnyasin even in the midst of prosperity anrre1Y that is a grE

test for him. ~e~ife of the Samnyasin sta~ng with his son will demand

greater tests of him even though the life as such m11 not be as hard· as thai

of the Parivr8.jaka. It is easy for a man to forget the attractions Q.f ll.fe

by gJ.nng them up, but it ~s very difficult for man to rem~n in the midst

of a-i;lirac,;ions anclAxa still be abollr6 them.

We need not go into further details. In ~h,present description~, we see

M.· s perfect mastery over the life, nature and mind of man. In 1ay-.i.ng

down lihis ideal palihl~hei~e!07C, ~:nd008 not oBtor into improbabilities, but x

trios to show a 1- clear path to man. It is a path in accordance with his &t

nature and capavities and hence, perfectly possible to follow. M. is a

practical and deep in that he hasFhe pulse of man in his hands, and an ideal

in that he is not satisfied with the possibilities that this life offers.

He wan'ts man to be above anlmci!. s and an equal of Gods. He therefore carves fl " ,

"" him t~ath that will make him bet,;er at every movement.No-.J1here does he

state that this life is an illusion or that action is bad. But he definito1y

42. Vi.95-9G. 43. Vido Raghi.8th OahtO-i4. - 61 - -

says, 8lld he 1.S finn on the point that our life is nat an end in rlaxuH

itself. The md is the other l1fo, the higher l1.fe, the l1.fe after death.

The matchless happiness of the other VIOrld is to be obtal.ned by the path of

actl.on, the path of duty, the path of ~har.ma and then dmtx~detachment

from life.

A materl.al1.stl.C outlook, narrowness of m1.nd, self1.shness, a sense of

possession, a mad race for power and a mad attaohment to the superficial

attractions of the world are some of .the principal problems of the modern

world and the problems that have brought untolld miseries /. on humanity • .Be ~

is attached and completely to the mere'1rterial side of life, material gain h

been the very end of his 11.fe, There is of course no end to the' desires of ma

They will never be satisfied by the joys that life will offer, while. there

is always an end to the gain that he is likely to hav.:: • Even though h.&.s b1.rtl

as a human being is a ~ matter of great forturs t he squanders the very

valuable ixi« life in them ds that ultimately only plaase and pamper his bOI

The modern man 1.s.11.ke a gambler who co~tinues to lose on the gambling table

and yet cont1.nues to 1R gamble more and more. He gal.ns and desires more and

so gambles more. Loss cannot stop him, gain annnot satisfy him. He knows no

rest, thin.lts of none and yet the sad con'i:radiction of his lLfe 1.S that he

gets no tl.DtL. to enjoy for himself anything that he gal.ns after all the laboUl

of h1S l:Lfe. The sense of possessi.on has made him mad and there is no end to

his desJ.re for possess10n. Hl.s love fQr power over the mortal objects mth

hlos monal existence has brought misery and nothing more.He has become EDt

vain and proud. 11& has become self1sh and lLtterly narrow l.n outlook, he can

think of none but himself, anal yet;;he tragedy is XR:tx thai he runs after iih!

gra~J.Li..ca,,_on and pjlieasures ofilhe body and life over wilic.n he has ll-liUe

power. He has no peace oi' boay, m.i.nd or hear;; and has no t.JIle to 1ih.Lnk ot tn«

- 62 -

soul; or-lien evan or i,s .n exisi;ence. I, seems ~iJa~ no has los", confidenoe ~ h.i.s

own Self, anti he is in Vain, 1-,mning af'ter the reality tha~ doesnot exist.

It is tor hlJll that M. holds the brake, and uts him to stop. He 1iBl1~S man to

beCome a human being f.irsl;, and henCe aboVe a.n.i.mals". iie neXt wants man to become J • '\..

an extra-ord.i.nary human beingand hence a cOnqueror ot his own Selt. he ~s p men, next to become a. Go~d hence possessed of a very wide outlook on tife t as

also above all 8U!'8riiC~ali ~ies. He wants him, next to become Brahman Himseli and

hence a philosopher, iaai OOl1scJ.o .. s of ~e futilitY' of life as also conscious ot

the o_nesa or A'tma.n and BrabmaJJe; '!hat is the patn of rnl joy and nappiUsB .:.n

lite. 'lbe happiBess of -the life hereafter is the real unparZalel1ed happiness thai;

man shoilld strive ai;.e". D1at is the path ot peace and progress. ~i; is the .i

oDl.y path of raw""; M., as a protound sociologist, proves l;.ila~ it" is possible

tor -the average man to to 1 low this paioh, diiticui~ though it is~ 'lhere 8.l"8 those

inherent energies in him that can lead him to God, it at all" man cares. M. has tile

fullest !""ai-m in this life as also -;ke lite hereafter •

.,.. -/ .

A survey 01' the Asrams. System - .. -=-~------ I •• _____ ~

-, , 'lbe Asrama srstem,developed by the Rindu Sistrakiras, is a discoftIT the;;

is peculiar to Hinduisme 'lhe pecUliarly original doctrines of ~e Hindu philosophy

haw given shape to it. To the average Hindu, life io not a curse, it ·is not

an illusion; Right from the days ot the RgVeda, the Hindu has taken very deep id

interest in life. 'IO him, life is a reality that must be faced with a fIIliling

tace/as K~~D. advises A~juna in the G1t~ M~ reters to 'the necessity of Karma and

desire, to the success, blessings and happiness of this life at several places.

as we have already seen. Man is in a ml.Y the maker of lite, the soul to tight

with Purusarth~ He has th.rei'ore, every right to endoy all the joys that lii'e

oi'i'ers~ J.iite is a pleaSure w1th all its light end shade, and it is not to be shake

otf' as eo mere illusion;

When our ascetic SoCiologists like Y., Y. t ew~, speak or the greatness. ot

life, we should know the t'undemeirtel. reaSon of' their idea; 'lbe tundamental reasoB

is the peculiar nature of man, his physical needs, h..lS mental m leaningS and e-

emotional. torcest hiB weakness anf strrtngth, and yhese are mturally known to

them tul11~ If'lr8 want to kmw the ti-h-thtulness of M.' s conception ot life,

allowing as it does both the paths, one through life and the other through stra:lS

ascetic1 em, to man, we should know that· the same was the Hindu that treely ~-""" "~""--., .... ----

induII;,"'8d in the pleasures or life as also who gave to us the philosophy ot I --.. .. JJ . .

Sallkara. 111e Ia tamily-vow of the Puruvamsa., as usyanta explains in the n ~.

/ 4.~. . . S8kUl1tal8Jl1, was, to stay in the 'WOrld and .in the palace s full of all enjoyments

tor the p1"'Otect.a.on of the world and in a tit .. later stage to stay beneath a tre~

as 8ll aBcetici. '!h1s is eXactly ~he way or life· that II., IIlld ftIi.'itt it f'ollowiDg

iat him, ell theother ~ikiras Show. It 18 the 'VOw ot e'\6 IT awrage Hindu, I

preached to him by the Si.stras. 'lbe actual reason ot this is -thai; in man, ihere

is a m.iXture of three powers, Sattv..,P.aJae and Tamas. Tamas is indicai;ive of

the complete lack or the-

~ awakened consciousness :'n an:..mals and ofi.en ':'n man and by .,;.-~ lUX

....

they are led mxua;.;. into ignorance and cdmes. It ;LS Haijas tna~ ~las -;;ne 4fo

greaiesi nold on men. It means the working of the mind and the emotions and

it results in man's seeking after pleasures, love, fame, money etc. Men are

not to be hated for this." Men willr~ af1ier money ,pleasures, - fame etc. all

our ancient sociologists with their wide outlook on life say that it is

natural in man that he must run after pleasures. All desires of man are lIiiX

ultimately brought under the four famous classes that .are styled as ~~,~

But their, innovation -&ndreataaes and greatness is found in this that they al

for a proper check on these natural sedires, not that they might stop but

that they might run smoothly through pro per channels. The Kath. Up. cOmJle!'es

compares of E!~ to the IlDEXX owner of the chariot, the mind to the reins, --the intellect to the driver that drive8 the horses og the senses on ~he path ~l

pi' their objects •• The path of pleasurev is there and the horses do run on

it. What is requieed is only the ~ proper check on the running of the

horses, so ~hat they do not go astray. The innovation and greatness of the

thought and foresight of M •• Y., etc. lies 'in :t1In this that on Arhta and ~alI

they have placed the stamp of Dhanna which comes in as the first~~\~ Man starts with Dharma and ends in the greatest Dharma, the visioruing of the

Self. In between the two, in the span of active life, COl!le Arths. and Kama. A.

the time that man seeks after the two, he should JDuI;D know that the twoshou:

not violate Dharm., in fact, the two are only a means to the first which

ultimately leads to the lattt.Dhanna upholds the life of man and keeps him. on

the path of progress and! nobility, Artha su~ports it and nakes it easy, Kama

adds i~terest and plaasure to it, while Mokea releases man from the good and ~

bad of life and reunites hl.ID with God. Mok~a is the highest ~\~

46. Vide GJ.ta,XIV.15-18. ~ - 65 -

.xb'XaJ".

whl.ch can be realized by man only be a proper conglomoratl.on of the first

three ,\Jf5 'iJi \ ~

'!his outlook 11.es at the root of the ~slrama System. Man l.S an animal

bvt a rational one. Animals have emotions and x consciousness but man is

bl~ssed WLth an awakened conSCl.ousness. nis rationality and his a~enedp

consciousness separate him from the o~her animals and show him to be the best.

As a human being. he is possessed of humanity ans he must have the chance to ...... _.

at1.ain to the best that his humanity can Wl.n for hJJn. '!he socl.ologist shows

what scope and chance man has l.n the fxlIi field.

M. tells us that the young ax boy enters ceremoniously the stage of 11f' ~p

which ..Llll. tl.ates him into the study of the Vedas. This is ofcourse after he

has got the necessary prunary education at home. He starts with the study og

the Vedas and that gives to him the theore.tival knowledge aX as also trains

hl.S mind and ratl.onall.ty, while the regular and hard student-life gives him

practival training, develops hl.s body, mind,heart as also creates virtues likl

self-confidence in hJJ!l. In either case, the study has twofold purpose: (i) ....-.'.

Giving ~o the student the knowlddge abou~ his Sele and God.(i..t.) Preparl.ng him

by body, mind andheart for the heavy and diffl.cult responsl.bilities of ll.fe,

to prepare hJJn for duty, for ~ar.ma. All thewhl.le, the student'has to know that

~he firsii is the better aid higher purpose r!g% of life as a human being inspi'

of the fact that the second purpose is not to be neglected. In fact,6ven the

second purpose prepares bdaj him to a great extent for the first, since it is

life through wiich man hasto realize God as an zxa a~rage human being.

The knowledge that he h.as acquired in the first stage bem mes mature and

finn in the second stage, IqllunUlx as he passes through the mul tifold experienc

of life. His ml.~d and heart become land mse andhe is conVinced of the necessit ________________________ ; __ 6, .

47."Kath.Up.III.3-4. 48. Also compare, )\~ .\,t~~,""fq-~ Th(\\~ 6\\~J \\-i.~"'~' 'f~,.~"}, ~~ ~')4.2.II.173.

- 66 -

I • I

.i'i

of the first purpose. Next he retires to the forest, He retires to the forest

from actl. ve life ofcousse at the time \'Then he has undergone his shares of

duties, his family and dependents are secure, and he has full faith in his 0\"11

~o self-control. Here, immature retirement is not a1~oed, because our U. is

fully practical and conscious of the lit needs of the Vlorld.He therefore atates

that, even the actions in the world are to be treated as duties, as birth-bor:

IilUxn obligations, as Dhanna., while the ~k Grhastha is called the best of

_, S\-the Asramas. But the cry of the soul is heard. With age,action and expet.ience

it has become more acute and firm. Man cannot suppress it and it is not * to

be suppressed because it is re. tural. The desire forthe realization o£ God at

the proper time is as natural as, if not more than, the desire for sex,~

pleasures, fame, r:iches etc. It must ~t a nathral outlet and man must retire

from the world. He should prepare himself for the new life. In fact he is to l)"'L

bereborn, reborn ~n Brahman. 'lhe Dvija has three births, says M. and the las1

birth is l.n Brahman. For that he prepares and oocdmes fJ.t in thethird stage,

while he embraces Samnyasa in the last, vmen he will be possessed of all the ... 13 ~

qualities of a Sthiprajna (S:-~~ ) as- de scr:ibed in the GJ. ta .He is

freed from the shackles of the world, he becomes a Muktatman (~(]fo(\\,~\ )

he becomes Brahman kxMBX Himself •

. 'nus way of/- lifeJ.s thoproughly consistent with the pIInulIJ:ictJX

peculiarly original doctr:ines of Hindu phJ.losophy. They are: (i) Atman l.S . .

Brahman,(l.1) The doctnne of 1\.annan and(i';'J.) the theory of transmigratl.on.

Brahman, theGdot eternal existence, l.S present here and at a dJ.stance, J.t if

all-pervading, omu.scient and o~l.presenr. It is tm highest reality. ~., . .

50. VI.":; spsc .... iically lays down tile proper t~e for rei.i.rement..

51.VI.a9. 52. 11.169. 53. Vide, Gita,1l.54-72. 54.lsa.Up.5.

55.Kena.UP.I.3-8.

- 67 -

l

']he Aiiman is jus;; a perticle from, or a ref"'lecrtion of Brabm8J1. It takes to the

body because it so willed for its own pleasure. Since the entrance of the Atman

into tile bod.y is tor bis pleaoure, it will be improper to absiaizl !rom action

and duty of life. 'lhie br.i.ngs in KaJmae I-i is no i; bad, though man should see '10

it thaT. it does not afrect his Soul. M. 'allona tor all desires of this lite

end etc., lnt't says ~a:t man should reach ~ e-t; emai residence of God in the

_-'~" 5'(; . '. -elld -, .... ere auld be no retul'lle It.-- hashere, in a very syriemauc and clear 'I'IIIY,

shOW the pat.h to reaCh through lite, tJle tiDal. Stage of etenial bUss and 'Ulat ................... • W. I. ___ -................ ......, _________ . IF •••• ___ •••••• - •••• ____ _____

.is 4et.in.i. iiely ~e path .pen to all average men, .it DOt to all me~' .....

_--.. ----------- • a.a .......... ~..,._-.... = •• ----•••• ____ __

We ~s _ de taa,'l; II. aeie, aesc"~be8 ihe neoesntJ of IIl8J1 .maer&Oift& aU·

the tour 18nuiaa for the nawral PJo081"8ss ot his Salr. We haw, a-; an earlier

.rta.ge, 'ieeft that there were people who wre allewd to _brace Samn),aaa

cii.t'8ctly after "the first stage. 'Dleriatemeut Dere desenes elabora-cioa. 'lUis is

beCause it wi1l ~ .... ar-l'14rt. our rea41ngot the teXtnot J4at this ii;age and our

uDders tanding of '~ iSrama 8ys~.

P •• 8i~lli7 of Embrac::iDg Samn)'Ua direotly ...... ---- ... . .... -------.... _-...... . 'l\Ie exao't _.~OD ~. ~ ... - Ca man DO~ emtJre;Ce SaIm,ua Chrectly as 'the

Baudc1has alloY, atter 'tihe e~ of 8"~enthooct.- Has man no right to enter into

t,he laSt -stage Cirlctl, ii'Olll 'iJle £ire-t? Is it absolutely necesParr tha't a lIan

'ri:th an enJUrdiDaril, DOble aDd leamed mnd, iull of self-COntrol &BCl a teeia

clesire fOr the realiaaioioa of God, 't'1U'te the valuable ;years ot his lite iD the , t.;1 .

second and the third stagos?--

56.11.249. 57.For a man aspi1'i11g aner the realJ.latioD ot God a't an early ..

the necessit.,.- of uftdergoing the life of'ma.rr.ia:ge and action is .i.Ddeed bound -to be a waste, thOugh it should be st.resse4that sumJi,sashould not be allo1l8d 1;0 any and every man at any and aWry age wi 'ihou'i; p~per ~ou&ht and conf"idence lite the Buddhists and the dainas.

-b~-

•

,_ .... f

Before anlfWering these quest~ons, vre should see >0 the reasons why M. here

stresses the importance and p necessity of a man undergoing all the four

(i) As we have already noted ~nour previous discussion, and as it will be

elaborated in our discussion of U. t s phmlosophy, M. l.S not of opin~on that

tlll.s world l.S an illusion. He is opposed to slavery t desires and actions ,. and nmt to desires and aotions themselves. In fact, he stresses the import~

of Karma in this l~fe as Dharma or duty in details, particularly in the 12th

Adhyaya, justifying as if a l~re of action that he has talked of in the

previous Adhyayas. To him, uk work is worship. His doctrine Of karman J.n th

12th Adhyaya mIl not stand justl.fJ.ed if he does not s"Cress "Che unportance 0

all the four stages in man'slife.

(3.J.) Even the second stage has its spiritual side and M. has eaeed mpre to

describe and emphasise the sp~Tl.tual s~de of l1.fe and not the other one so

much. 'lbe complete pel'60l'1~i ty (!If m"',:' c~:"l~~~ show itself off without the

Karma of the stage even onk the spiritual side. Man is born with duty not ot

to hi1J own 8elf but to his family, his ancestors, Gods as a.l30 humanity at

large, and he gets his due right to realize GOd only wpen he fulfills his

obligationa as a human being.

(iii) 'lhe significance of the-q.~ '~rt'v\~S that a householder ,has~o perform is that a man is not a mere individual existence irl(he 'VlOrld. We

say that he is a social IDIi: animal and according to M., he is a social

animal in a much WJ.der semse • He l.S not associated merely with the living

human beings round him. His society to which he is assocl.ated by tnetl.es

of lllve is his family with the ancestors, the living beings round him, gods

and sages as also animril. ~ and birds.ad Spiritually speaking, the soul \'l.i.th

Him is the soul within all. T'ne perfomance of t~"e '&\~\U,~ makes him

attached to all living beings and ancestors and gods and makes hun fully

- 69 -

conscious of his oneness vath them. This consciousness will widen has heart

and that will instinctively create J.n hJ.m a desire fer the realization of his

Self.

I (iv) SJ.nce this world is a reality, that cannot be set aside easily and since

the Clli order and theworking of the world must go on J.nvaIiulbly, it is quite

necessary that renuncJ.8.tJ.on of the vrorld and takJ.ng to Samnyasa direatly

from the first stage must be a case with very few. Even when the V-anaprastha

, andthe Samnyasin are not directly connected with or responsllble to the world, SS--

they have to depend on the householder to some extent and re turally, this

dependence demands that he too should contribute something to the ,vorld before

expecting anything from it.

(v) God has imparted certain physical, mental, and emotional energies :con rlat

These energies direct man to pleasures and if they are not guided properly,

they are likely ~o lead man astray. They should be exploJ.ted for too good of

hU1ll8lll.ty atlarge and should be made to work J.na normall way. He J.S born J.nthe

world mth senses, he J.S born m.th a desire for pleasures and ambition for

success, andthese desires are not badfbtK. The ~~"'\3I'~S' Arthh ~fama are

enumerated for ~he same purpose. In case of most of men it will happen that

the IIlmdx desire for tje realization of God will baeD me acute only after the

experience of pleasures ,work, knowledge of reality etc. The higher rea1J.ty

will now follow ~ better. The natural process therefore, is man's

~~~ debelopment ~~ through all the four stages.exactly as they are

laid do~m by li. andothers.

In the verses VI.36and 37 therefore, we have only a seneral QpinJ.on which

applies to the rlajority of men, who require pleasures, sex, jQys and who Hi ,.

will hanker after fame. In therr case, thedesmre for the realization of God

will ~heputcome of the inner voice that vall speak only after the pleasures

'S~ . 'h. -~" . S-9."· 'Sfo) ~ \St> 0\ \0-\: ~~=\t.\ " c\-~ \ ~ J "'~ '" .""1.\1 \\ . ..... - lc - J

and experien'ces of life.It ~s therefore dliff~cult here "liO say that M. gives'

an absolute rule. Exceptions are there and they are not unwel come to M., while lu.s opilll.on that a man undergo~ng all the Adramas only deserves to

real~ze God stands correct. lte 't'Jith the senses and emotions overpowering him

\1.1..11 create his own hell othennse. Th.l..s ~s bocause mind and heart must beeD m,

mature for the trials before he embraces samnyiisa. M. here stresses therefore

a general rule appHvable to the majority of the ord~nary men of the world,

who are requ~red by the~r very nature to undergo all the variaas stages.

----~---------~--------------------------~--~---------------

-1\ -