3 - The Order of Stages of Life and the Four Castes.

The sages requested: 

1. O Lord, the castes have been enumerated as four by your holy Lordship, so also the stages of life. Be pleased now to elucidate the order of the stages of life1 (āśhramas) to us. 

1. Chatvāro pyashramāh—The word ashrama is derived from Shram-to exert and means a stage of life in which one exerts oneself. The word is not traced in the Vedic Samhitäs or Brāhmana texts, but that does not mean that the ashramas system was non-existent in those times. For we find the word Brahmachărin in RV.X. 109.5 and in AV.V. 17.5 Brahmachari chaYati vevisad vişhah sa devānām bhavatyekam arigam | 

O gods! He (Bruhaspati) is all-pervasive and moves as a Brahmachari pervading all sacrifices. The word gruhapati-House-holder' is used for Agni in RV. II. 1.2 Tava'gne hotram ... Brahmä сhasi gruhapatiśhcha no dame |  

Lord Kūrma replied: 

2. The Ashramas have been proclaimed in their serial order as follows1: Brahmachärin (the religious student), Gruhastha (the house-holder), Vānaprastha (the forest hermit), and Yati (the Recluse).2 This scrial order may be otherwise for special reasons.3 

1. Brahmachāri ... Kramenaiva-From the times of the most ancient dharma-sütras, four ashramas have been mentioned. Apastamha Dharma Sūtra (Dh. S.) 11.9.21.1 states: “There are four ashramas viz, the stage of the householder, stay in the preceptor's house, the stage of muni hood and that of being a forest dweller" (chalvāra ashrami gārhasthamachăryakula maunan vanaprasthyam iti /). Gautama Dh. S. (III.2) enumerates ashramas as Brahmachari, Gruhastha, Bhikshu (Sannyäsin) and Vaikhānasa (Vāna-prastha). 

It is from the time of Vasishtha Dh. S. (VII.1-2) that we find the order of ashramas as follows: Brahmachāri, Gruhastha, Vanaprastha and Parivräjaka (Sannyasa)--an order confirmed by Baudhāyana Dh. S. (II.6.17). 

Manu VI. 87 confirms this order of aframas: 

Brahmachari gruhasthashcha

Vanaprastho yatis tatha|

This is quoted by KP. here. 

It will be found that although there was some difference in the nomenclature and order of the ashramas in the Dharma Sūtras, in the Smrutis, the order is as given by Manu and it is followed in this Puriņa. Even in Jābala Up. we are told: after finishing the stage of studentship, onc should become a householder, then a forest-dweller and ultimately renounce the world 

(Brahmacharyam parisamapya gruhi bhaved, gruhi bhūtvá vani bhaved, vani bhūtva pravajat |

-Jábala Up. 4.

2. Quoted in CC Kala-nirnaye, p. 783. 

3. KP. 3.2. Karanád anyatha bhavet: An echo of Jābāla Up.: 'A person may renounce the world after the stage of student-hood or after being a house-holder etc. The very day on which detachment for the world dawns in him, he should renounce the world and become a sannāyāsin: 

(yadi vetaratha brahmacharyad eva parivrajed, ...

...Yadahareva virajet tadahareva pravrajet |

3. One who has attained knowledge of Brahman and has realised it, one who has reached the ultimate stage of detachment can renounce (i.e. enter the fourth stage of life as a Sannyasin), even from the stage of a religious student, if he wishes for the highest goal (Moksha). 

4. A religious student (at the close of the period of his studies) should duly marry a woman, if he is not detached, and procreate sons. He should also perform different kinds of sacrifices. But, if he is really unattached to worldly life, he should renounce the world (even without duly performing sacrifices etc.).1 

1. Cf. Jábala Up. 4 quoted above. 

5. But normally an intelligent Brāhmaṇa house-holder shall not renounce by eschewing house-holder's life without duly performing sacrifices, and without procreating sons. 

6. But, however, if due to the force of growing sense of detachment, he does not feel inclined to lead the life of the house-holder, the spiritually wise excellent Brahmana should renounce then and there his house-holdership, even without performing sacrifices. 

7. Still (the best course is) after performing various kinds of sacrifices, one should take to the life of a forest hermit and perform penance. Thereafter, becoming completely detached by virtue of his penance, he should renounce (as a Yati).2 

2. With reference to the order of the ashramas, there are three opinions (Pakshas) viz. samucchaya (orderly co-ordination), Vikalpa (option), badha (annulment or contradiction). After quoting the Vikalpa point of view which permits a brahmachari to adopt the last áshrama (sannyasa) directly in V. 4 above), KP. states its preference to the samucchaya point of view which recommends transition from the first ashramas (Brahmacharya) to the second, after which as a last stage he can become a sannyasin-a point of view strongly advocated by Manu (IV. 1, VI.1, 33-37, 87-88). 

This verse is quoted in CC Kala-nimaya, p. 810. 

8. Once a householder goes out of his household (renouncing his stage of life as a householder) and resorts to the stage of a forest-dweller (Vānaprastha), he shall not re-enter the house-holder's stage, nor an ascetic (Sannyāsin) go back to the life of a forest-hermit, nor should a Sadhaka householder revert to the life of a religious student.1 

1. The reversion from sannyasa to the previous aśhrama is strongly condemned. For example, Atri (VIII. 16) declares that there is no expiation for a person who, having taken to celibacy (Sannyasa or Vānaprastha áshrama), reverses to the previous (gruhastha) ashramas. 

This verse (KP. 8) is quoted in CC Kala-nirnaya, p. 783. 

9. A Brāhmaṇa should complete the sacrifice called Prājāpatya or Agneyi and then renounce.2 The scholarly house holder should renounce through the stage of a forest dweller, in accordance with the injunctions of the Shruti.

2. For qualifying oneself for Sannyäsa, a person has to perform Prajāpatya sacrifice in which all the property is to be distributed to Brāhmaṇas etc. 

Prajapatyan nirūpyeshtim sarva-bedasa-dakshinām |

                                                                Manu VI. 38, Yājā. III. 56. 

10. One who is incapable of performing a Homa and sacrificial rites, physically handicapped persons like a blind man or a lame man, or an indigent Brāhmaṇa, if detached, should renounce as a Sannyāsin.3 

3. Quoted in Hemādri's CC Kāla-nirnaya, p. 810. 

This view of the KP. that physically handicapped persons can adopt the sannyasa ashramas is strongly criticised by Shankara in his Bhāshya on Br.S. III.4.2. Sureśhvara in his Värttika on Shankara Bhashya on Bruhd. Up. (verse 1144) refutes strongly the eligibility of the physically handicapped for sannyāsa. 

kana-kunthadi-vishaye yat tu kaiśhchit prakalpyate|

pārivrājyam na tad yuktam ananuşhtheya-rūpatah ||

 Medhātithi (on Manu VI. 36) and the Mitakşhará (on Yājñavalkya III. 56) endorse the same view. 

11. In the matter of renouncing by any one, the main reason should be Vairāgya (dispassion). If one wishes to renounce without being detached, he falls indeed.4 

4. Quoted with some changes in CC Kāla-nirnaya, p. 810. 

12. Or, if a faithful person continues to remain in one Ashramas (throughout his life) till death, he is entitled for eternity or Moksha. 

13. A person who earns wealth by honest, justifiable means (v.l. one who has given away all his wealth in charity), a quiescent person devoted to Brahma-vidya and the person who strictly observes his religious duties, becomes entitled to attain identity with the Brahman. 

14. A person who resigns all his actions to the Brahman, who is free from attachment, who is devoid of passion of love and who performs his essential righteous duties with a delighted heart, shall attain to the region of Brahman.1 

1. Quoted in the SC in Āhnika prakarana, p. 164 and in the Viramitrodaya (VM) Tirtha-prakasha, p. 98. 

15. Whatever is there to be given is given by Brahman, everything that is donated is also the Brahman, and it is the Brahman that is given this is called the highest type of dedication unto Brahman (Brahmārpana).2 

2. Quoted in VM. Tirtha., p. 98. 

This is an ccho of the BG, in fact the nishkāma-karma-mărga the path of desireless action described in the BG. is reproduced in vv. 16-21, here. 

16. "I am not the agent or the doer, it is the Brahman alone that makes everything"- this attitude is called Brahmārpana by sages who visualise the reality. 

17. "May the eternal Lord Isha be pleased by means of this rite." He who thinks like this, makes the great dedication of Brahmärpaņa. 

18. Or, the dedication of fruits of all actions unto the Supreme Lord is called the greatest dedication of Karmas. It is the excellent Brahmārpana. 

19. An action performed by a discriminating learned person may be even the bestower of salvation, if it is performed regularly without attachment with the belief that it is binding upon him that he should do it. 

20. Or, if a Brāhmaṇa performs even his daily prescribed righteous duties (like the daily Sandhyā prayers etc.) without dedicating the fruit thereof to the Lord, he is fettered by its fruit. 

21. Hence, even if a person who is not learned were to put forth all efforts and resign to the Lord the fruits of all his actions, and perform his duties, he would after a long time attain to the highest region. 

22. The sin both of this birth as well as that of the previous births is wiped off by the Karman. The doer of the Karman attains serenity of mind and becomes a knower of the Brahman. 

23. The Yoga becomes perfect through Jñana (spiritual knowledge) accompanied by Karman and the Jñāna in association with Karman, becomes free from defects. 

24. Hence, by every means should a man, whatever be the stage of life he is engaged in, do the Karman for the satisfaction of Ishvara (the Ruler of the universe). He shall then attain salvation, or the state of inactivity (Naishkarmya). 

25. After attaining the great spiritual knowledge and the state of inactivity or freedom from Karman through His grace, the man, remaining single, quiescent and free from the sense of 'my-ness' becomes released from Samsāra even as he is alive. 

26. He visualizes the great Atman, the Supreme Brahman, and the great Ishvara. Possessing perpetual bliss and free from fallacious semblance, he shall become merged unto that Brahman alone. 

27. Hence, one should resort to the path of action incessantly with a serene mind, for the satisfaction and pleasure of the Supreme Lord, and he shall attain his eternal region. 

28. Thus, the excellent arrangement of the four stages of life in their serial order has been completely recounted to you. No man attains emancipation from Samsāra by transgressing this.