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Āśrama (stage)

November 17, 2023

This article is about the ancient Indian concept stages. For spiritual hermitage, see Ashram.

Āśrama (Sanskrit: आश्रम) is a system of stages of life discussed in Hindu texts of the ancient and medieval eras.[1] The four asramas are: Brahmacharya (student), Gṛhastha (householder), Vanaprastha (forest walker/forest dweller), and Sannyasa (renunciate).[2]

The Asrama system is one facet of the Dharma concept in Hinduism.[3] It is also a component of the ethical theories in Indian philosophy, where it is combined with four proper goals of human life (Purushartha), for fulfilment, happiness and spiritual liberation.[4] Moreover, since the four asramas can be seen as the framework of an influential life-span model, they are also part of an indigenous developmental psychology which from its ancient beginnings until today has shaped the orientations and goals of many people, especially in India.[5][6]

Asrama system edit

Under the Asrama system, the human lifespan was divided into four periods.[5][7] The goal of each period was the fulfilment and development of the individual. The classical system, in the Āśrama Upanishad, the Vaikhanasa Dharmasutra and the later Dharmashastra, presents these as sequential stages of human life and recommends ages for entry to each stage, while in the original system presented in the early Dharmasutras the Asramas were four alternative available ways of life, neither presented as sequential nor with age recommendations.[1][8]

Āśrama or stage Age (years)[9] Description Rituals of transition
Brahmacharya
(Student's life) 		Birth-25 Brahmacharya represented the bachelor student stage of life. This stage focuses on education and included the practice of celibacy.[2] The student went to a Gurukul (family/clan of the guru) and typically would live with a Guru (mentor), acquiring knowledge of science, philosophy, scriptures and logic, practicing self-discipline, working to earn dakshina to be paid for the guru, learning to live a life of Dharma (righteousness, morals, duties). Upanayana at entry.[10][11] Samavartana at exit.[12]
Grihastha
(household life) 		25–50 This stage referred to the individual's married life, with the duties of maintaining a household, raising a family, educating one's children, and leading a family-centred and a dharmic social life.[2][13][14] Grihastha stage was considered as the most important of all stages in sociological context, as human beings in this stage not only pursued a virtuous life, they produced food and wealth that sustained people in other stages of life, as well as the offsprings that continued mankind.[2][4] The stage also represented one where the most intense physical, sexual, emotional, occupational, social and material attachments exist in a human being's life.[15] Hindu wedding at entry.
Vanaprastha
(retired life) 		50-75 The retirement stage, where a person handed over household responsibilities to the next generation, took an advisory role, and gradually withdrew from the world.[16][17] Vanaprastha stage was a transition phase from a householder's life with its greater emphasis on Artha and Kama (wealth, security, pleasure and desires) to one with greater emphasis on Moksha (spiritual liberation).[16][18]
Sannyasa
(renounced life) 		75+
(or anytime) 		The stage was marked by renunciation of material desires and prejudices, represented by a state of disinterest and detachment from material life, generally without any meaningful property or home (Ascetic), and focused on Moksha, peace and simple spiritual life.[19][20] Anyone could enter this stage after completing the Brahmacharya stage of life.[1]

Asrama and Purushartha edit

The Asramas system is one facet of the complex Dharma concept in Hinduism.[3] It is integrated with the concept of Purushartha, or four proper aims of life in Hindu philosophy, namely, Dharma (piety, morality, duties), Artha (wealth, health, means of life), Kama (love, relationships, emotions) and Moksha (liberation, freedom, self-realization).[3] Each of the four Asramas of life are a form of personal and social environment, each stage with ethical guidelines, duties and responsibilities, for the individual and for the society. Each Asrama stage places different levels of emphasis on the four proper goals of life, with different stages viewed as steps to the attainment of the ideal in Hindu philosophy, namely Moksha.[21]

Neither ancient nor medieval texts of India state that any of the first three Asramas must devote itself solely to a specific goal of life (Purushartha).[22] The fourth stage of Sannyasa is different, and the overwhelming consensus in ancient and medieval texts is that Sannyas stage of life must entirely be devoted to Moksha aided by Dharma.[22]

Dharma is held primary for all stages. Moksha is the ultimate noble goal, recommended for everyone, to be sought at any stage of life. On the other two, the texts are unclear.[22] With the exception of Kamasutra, most texts make no recommendation on the relative preference on Artha or Kama, that an individual must emphasise in what stage of life. The Kamasutra states,[22]

The life span of a man is one hundred years. Dividing that time, he should attend to three aims of life in such a way that they support, rather than hinder each other. In his youth he should attend to profitable aims (artha) such as learning, in his prime to pleasure (kama), and in his old age to dharma and moksha.

— Kamasutr 1.2.1 – 1.2.4, Translated by Patrick Olivelle [22]

See also edit

Notes edit

  1. ^ a b c Patrick Olivelle (1993), The Āśram System: The History and Hermeneutics of a Religious Institution, Oxford University Press, OCLC 466428084, pages 1–29, 84–111
  2. ^ a b c d RK Sharma (1999), Indian Society, Institutions and Change, ISBN 978-8171566655, page 28
  3. ^ a b c Alban Widgery (1930), The Principles of Hindu Ethics 3 October 2022 at the Wayback Machine, International Journal of Ethics, 40(2): 237–239
  4. ^ a b Alban Widgery (1930), The Principles of Hindu Ethics 3 October 2022 at the Wayback Machine, International Journal of Ethics, 40(2): 232–245
  5. ^ a b Chakkarath, Pradeep (2005), pp. 31-54.
  6. ^ Chakkarath, Pradeep (2013). Indian thoughts on psychological human development. In G. Misra (Ed.), Psychology and Psychoanalysis in India (pp. 167-190). New Delhi: Munshiram Manoharlal Publishers.
  7. ^ Rama, p. 467.
  8. ^ Barbara Holdrege (2004), Dharma, in The Hindu World (Editors: Sushil Mittal and Gene Thursby), Routledge, ISBN 0-415-21527-7, page 231
  9. ^ J. Donald Walters (1998), The Hindu Way of Awakening: Its Revelation, Its Symbols, an Essential View of Religion, Crystal Clarity Publishers, pp. 154–, ISBN 978-1-56589-745-8, retrieved 12 July 2013
  10. ^ Vivekjivandas, Sadhu. Hinduism: An Introduction – Part 2. (Swaminarayan Aksharpith: Ahmedabad, 2010) p. 113. ISBN 978-81-7526-434-2
  11. ^ Brian Smith (1986), Ritual, Knowledge, and Being: Initiation and Veda Study in Ancient India 14 December 2018 at the Wayback Machine, Numen, Vol. 33, Fasc. 1, pages 65–89
  12. ^ R Pandey (1969), Hindu Saṁskāras: Socio-Religious Study of the Hindu Sacraments (2nd Ed.), Delhi: Motilal Banarsidass, ISBN 81-208-0434-1
  13. ^ Sahebrao Genu Nigal (1986). Axiological approach to the Vedas. Northern Book Centre. pp. 110–114. ISBN 81-85119-18-X.
  14. ^ Manilal Bose (1998). "5. Grihastha Ashrama, Vanprastha and Sanyasa". Social and cultural history of ancient India. Concept Publishing Company. pp. 68–79. ISBN 81-7022-598-1.
  15. ^ Mazumdar and Mazumdar (2005), Home in the Context of Religion, in Home and Identity in Late Life: International Perspectives (Editor: Graham D. Rowles et al.), Springer, ISBN 978-0826127150, pages 81–103
  16. ^ a b Albertina Nugteren (2005), Belief, Bounty, And Beauty: Rituals Around Sacred Trees in India, Brill Academic, ISBN 978-9004146013, pages 13–21
  17. ^ Ralph Tench and William Sun (2014), Communicating Corporate Social Responsibility: Perspectives and Practice, ISBN 978-1783507955, page 346
  18. ^ Saraswathi et al (2010), Reconceptualizing Lifespan Development through a Hindu Perspective, in Bridging Cultural and Developmental Approaches to Psychology (Editor: Lene Arnett Jensen), Oxford University Press, ISBN 978-0195383430, page 280-286
  19. ^ S. Radhakrishnan (1922), The Hindu Dharma, International Journal of Ethics, 33(1): 1–22
  20. ^ DP Bhawuk (2011), The Paths of Bondage and Liberation, in Spirituality and Indian Psychology, Springer, ISBN 978-1-4419-8109-7, pages 93–110
  21. ^ Alban Widgery (1930), The Principles of Hindu Ethics 3 October 2022 at the Wayback Machine, International Journal of Ethics, 40(2): 239–240
  22. ^ a b c d e Patrick Olivelle (1993), The Āśram System: The History and Hermeneutics of a Religious Institution, Oxford University Press, OCLC 466428084, pages 216–219

References edit

  • Chakkarath, Pradeep (2005). What can Western psychology Learn from Indigenous Psychologies? Lessons from Hindu psychology. In W. Friedlmeier, P. Chakkarath, & B. Schwarz (Eds.), Culture and Human Development: The Importance of Cross-cultural Research to the Social Sciences (pp. 31–51). New York: Psychology Press.
  • Chakkarath, Pradeep (2013). Indian Thoughts on Psychological Human Development. In G. Misra (Ed.), Psychology and Psychoanalysis in India (pp. 167–190). New Delhi: Munshiram Manoharlal Publishers.
  • Kriyananda, Swami (1998), The Hindu Way of Awakening, Crystal Clarity Publishers, ISBN 1-56589-745-5
  • Rama, Swami (1985), Perennial Psychology of the Bhagavad Gita, Himalayan Institute Press, ISBN 0-89389-090-1

Further reading edit

External links edit

 
Look up ashrama or आश्रम in Wiktionary, the free dictionary.
  • Four ashrama of yoga
  • Social action, inward contemplation and Asramas
  • – ISKCON

November 17, 2023
Āśrama, stage, this, article, about, ancient, indian, concept, stages, spiritual, hermitage, ashram, Āśrama, sanskrit, आश, रम, system, stages, life, discussed, hindu, texts, ancient, medieval, eras, four, asramas, brahmacharya, student, gṛhastha, householder, . This article is about the ancient Indian concept stages For spiritual hermitage see Ashram Asrama Sanskrit आश रम is a system of stages of life discussed in Hindu texts of the ancient and medieval eras 1 The four asramas are Brahmacharya student Gṛhastha householder Vanaprastha forest walker forest dweller and Sannyasa renunciate 2 The Asrama system is one facet of the Dharma concept in Hinduism 3 It is also a component of the ethical theories in Indian philosophy where it is combined with four proper goals of human life Purushartha for fulfilment happiness and spiritual liberation 4 Moreover since the four asramas can be seen as the framework of an influential life span model they are also part of an indigenous developmental psychology which from its ancient beginnings until today has shaped the orientations and goals of many people especially in India 5 6 Contents 1 Asrama system 2 Asrama and Purushartha 3 See also 4 Notes 5 References 6 Further reading 7 External linksAsrama system editUnder the Asrama system the human lifespan was divided into four periods 5 7 The goal of each period was the fulfilment and development of the individual The classical system in the Asrama Upanishad the Vaikhanasa Dharmasutra and the later Dharmashastra presents these as sequential stages of human life and recommends ages for entry to each stage while in the original system presented in the early Dharmasutras the Asramas were four alternative available ways of life neither presented as sequential nor with age recommendations 1 8 Asrama or stage Age years 9 Description Rituals of transitionBrahmacharya Student s life Birth 25 Brahmacharya represented the bachelor student stage of life This stage focuses on education and included the practice of celibacy 2 The student went to a Gurukul family clan of the guru and typically would live with a Guru mentor acquiring knowledge of science philosophy scriptures and logic practicing self discipline working to earn dakshina to be paid for the guru learning to live a life of Dharma righteousness morals duties Upanayana at entry 10 11 Samavartana at exit 12 Grihastha household life 25 50 This stage referred to the individual s married life with the duties of maintaining a household raising a family educating one s children and leading a family centred and a dharmic social life 2 13 14 Grihastha stage was considered as the most important of all stages in sociological context as human beings in this stage not only pursued a virtuous life they produced food and wealth that sustained people in other stages of life as well as the offsprings that continued mankind 2 4 The stage also represented one where the most intense physical sexual emotional occupational social and material attachments exist in a human being s life 15 Hindu wedding at entry Vanaprastha retired life 50 75 The retirement stage where a person handed over household responsibilities to the next generation took an advisory role and gradually withdrew from the world 16 17 Vanaprastha stage was a transition phase from a householder s life with its greater emphasis on Artha and Kama wealth security pleasure and desires to one with greater emphasis on Moksha spiritual liberation 16 18 Sannyasa renounced life 75 or anytime The stage was marked by renunciation of material desires and prejudices represented by a state of disinterest and detachment from material life generally without any meaningful property or home Ascetic and focused on Moksha peace and simple spiritual life 19 20 Anyone could enter this stage after completing the Brahmacharya stage of life 1 Asrama and Purushartha editThe Asramas system is one facet of the complex Dharma concept in Hinduism 3 It is integrated with the concept of Purushartha or four proper aims of life in Hindu philosophy namely Dharma piety morality duties Artha wealth health means of life Kama love relationships emotions and Moksha liberation freedom self realization 3 Each of the four Asramas of life are a form of personal and social environment each stage with ethical guidelines duties and responsibilities for the individual and for the society Each Asrama stage places different levels of emphasis on the four proper goals of life with different stages viewed as steps to the attainment of the ideal in Hindu philosophy namely Moksha 21 Neither ancient nor medieval texts of India state that any of the first three Asramas must devote itself solely to a specific goal of life Purushartha 22 The fourth stage of Sannyasa is different and the overwhelming consensus in ancient and medieval texts is that Sannyas stage of life must entirely be devoted to Moksha aided by Dharma 22 Dharma is held primary for all stages Moksha is the ultimate noble goal recommended for everyone to be sought at any stage of life On the other two the texts are unclear 22 With the exception of Kamasutra most texts make no recommendation on the relative preference on Artha or Kama that an individual must emphasise in what stage of life The Kamasutra states 22 The life span of a man is one hundred years Dividing that time he should attend to three aims of life in such a way that they support rather than hinder each other In his youth he should attend to profitable aims artha such as learning in his prime to pleasure kama and in his old age to dharma and moksha Kamasutr 1 2 1 1 2 4 Translated by Patrick Olivelle 22 See also editBrahmacharya Grihastha Vanaprastha Sannyasa Purushartha Yamas Niyamas Hinduism Varna in HinduismNotes edit a b c Patrick Olivelle 1993 The Asram System The History and Hermeneutics of a Religious Institution Oxford University Press OCLC 466428084 pages 1 29 84 111 a b c d RK Sharma 1999 Indian Society Institutions and Change ISBN 978 8171566655 page 28 a b c Alban Widgery 1930 The Principles of Hindu Ethics Archived 3 October 2022 at the Wayback Machine International Journal of Ethics 40 2 237 239 a b Alban Widgery 1930 The Principles of Hindu Ethics Archived 3 October 2022 at the Wayback Machine International Journal of Ethics 40 2 232 245 a b Chakkarath Pradeep 2005 pp 31 54 Chakkarath Pradeep 2013 Indian thoughts on psychological human development In G Misra Ed Psychology and Psychoanalysis in India pp 167 190 New Delhi Munshiram Manoharlal Publishers Rama p 467 Barbara Holdrege 2004 Dharma in The Hindu World Editors Sushil Mittal and Gene Thursby Routledge ISBN 0 415 21527 7 page 231 J Donald Walters 1998 The Hindu Way of Awakening Its Revelation Its Symbols an Essential View of Religion Crystal Clarity Publishers pp 154 ISBN 978 1 56589 745 8 retrieved 12 July 2013 Vivekjivandas Sadhu Hinduism An Introduction Part 2 Swaminarayan Aksharpith Ahmedabad 2010 p 113 ISBN 978 81 7526 434 2 Brian Smith 1986 Ritual Knowledge and Being Initiation and Veda Study in Ancient India Archived 14 December 2018 at the Wayback Machine Numen Vol 33 Fasc 1 pages 65 89 R Pandey 1969 Hindu Saṁskaras Socio Religious Study of the Hindu Sacraments 2nd Ed Delhi Motilal Banarsidass ISBN 81 208 0434 1 Sahebrao Genu Nigal 1986 Axiological approach to the Vedas Northern Book Centre pp 110 114 ISBN 81 85119 18 X Manilal Bose 1998 5 Grihastha Ashrama Vanprastha and Sanyasa Social and cultural history of ancient India Concept Publishing Company pp 68 79 ISBN 81 7022 598 1 Mazumdar and Mazumdar 2005 Home in the Context of Religion in Home and Identity in Late Life International Perspectives Editor Graham D Rowles et al Springer ISBN 978 0826127150 pages 81 103 a b Albertina Nugteren 2005 Belief Bounty And Beauty Rituals Around Sacred Trees in India Brill Academic ISBN 978 9004146013 pages 13 21 Ralph Tench and William Sun 2014 Communicating Corporate Social Responsibility Perspectives and Practice ISBN 978 1783507955 page 346 Saraswathi et al 2010 Reconceptualizing Lifespan Development through a Hindu Perspective in Bridging Cultural and Developmental Approaches to Psychology Editor Lene Arnett Jensen Oxford University Press ISBN 978 0195383430 page 280 286 S Radhakrishnan 1922 The Hindu Dharma International Journal of Ethics 33 1 1 22 DP Bhawuk 2011 The Paths of Bondage and Liberation in Spirituality and Indian Psychology Springer ISBN 978 1 4419 8109 7 pages 93 110 Alban Widgery 1930 The Principles of Hindu Ethics Archived 3 October 2022 at the Wayback Machine International Journal of Ethics 40 2 239 240 a b c d e Patrick Olivelle 1993 The Asram System The History and Hermeneutics of a Religious Institution Oxford University Press OCLC 466428084 pages 216 219References editChakkarath Pradeep 2005 What can Western psychology Learn from Indigenous Psychologies Lessons from Hindu psychology In W Friedlmeier P Chakkarath amp B Schwarz Eds Culture and Human Development The Importance of Cross cultural Research to the Social Sciences pp 31 51 New York Psychology Press Chakkarath Pradeep 2013 Indian Thoughts on Psychological Human Development In G Misra Ed Psychology and Psychoanalysis in India pp 167 190 New Delhi Munshiram Manoharlal Publishers Kriyananda Swami 1998 The Hindu Way of Awakening Crystal Clarity Publishers ISBN 1 56589 745 5 Rama Swami 1985 Perennial Psychology of the Bhagavad Gita Himalayan Institute Press ISBN 0 89389 090 1Further reading editPatrick Olivelle 1993 The Asrama System The History and Hermeneutics of a Religious Institution Oxford University Press OCLC 466428084 Alain Danielou 1993 Virtue Success Pleasure and Liberation ISBN 978 0892812189External links edit nbsp Look up ashrama or आश रम in Wiktionary the free dictionary Four ashrama of yoga Pravritti Nivritti Social action inward contemplation and Asramas The Four Ashrams ISKCON Retrieved from https en wikipedia org w index php title Asrama stage amp oldid 1159808892, wikipedia, wiki, book, books, library,

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