Ashrama System:
The Sanskrit word "Ashrama" literally denotes a halting or resting place. The word also
means 'stages', 'monastery', duties etc. The word Ashrama comes from the Sanskrit root
"srama" which means "making an effort ". In this way, "Ashrama" literally means a step in
the journey of life. According to the Hindu ethics, the final aim of life is liberation or
'Moksha'. Every asrama is a step in the long journey towards the realization of that aim.
The four Ashramas-
Bhrahmacharya (Stage of Studentship)
Grihastha (Stage of Householder)
Vanaprastha (Philosophic Recluse)
Sanyasa (Stage of Renunciation or Wandering Mystic)
Ashrama System (Vyavastha)
Ashrama System- A Noble Socio-Philosophical System- The theory of the Ashrama System
represent one of the great socio-philosophical doctrines of the early Indian thinkers. This
theory reveals their attempts to understand the basic meaning of human life and its purpose.
As they thought man's life is not a trivial affair. He has to live it very thoughtfully and
carefully. The great seers of the Indian society have given the guidelines for the planning of
man’s life through the Ashrama theory. It explains the "journey of life " in the direction of
Brahmana.
1-Brahmacharyashrama (Stage of Studentship)-It is the first stage of Ashrama which
means for acquiring knowledge, developing discipline and moulding character. Its start with
the initiation ceremony called 'Upanayanam' (means 'conducting nearer'). The main purpose
of this ceremony is to bring the individual nearer to the life-purposes (Purusharthas). This
also brings him nearer to the teacher. This sacrament marks the 'second birth ' of the
individual that is birth into a higher life. Those who undergo this sacrament wear the scared
thread the 'Yajnopavita' are known as 'dvija' or twice born.
Beginning of Education in the Gurukula
With his spiritual birth, the twice born begins his educational career with the teacher called
'guru'. The Brahmachari is supposed to go to his 'guru' who lives in the forest hermitage. He
stays with him for study,serves him in a humble manner and makes self study (swadhyaya).
He acquires the knowledge of both shaastras and shastras (weapons,instrument and books),
tattwa and vyavahara (theory and practice), siddhanta and paddhati (Principle and its
application). He has to lead a life of simplicity and hard work.
Development of Personality and Improvement of Character
It is here the individual's character is moulded and given a shape. His behaviour, thought
patterns, attitudes, feelings and instincts are channelized in the way that prepares a sound
base for the years to come. He has to observe "Indriya Samyama" (control of senses).Through
this he develops the strength of power and perception. This helps the learning process. This
stage transforms a raw ,animal like human child into an intelligent,disciplined,wise and
responsible young man who is prepared in all ways to meet the challenges of life.
Offering Gurudakshina and Receiving Final Instruments from the Guru
After the end of his student career,the Brahamacharin gives a present (guru dakshina) to his
preceptor (guru) according to his ability and returns homes to lead the householders life. The
guru gives the final instruction and sends the students home . This first stage normally
extends from 10 to 12 years depending upon individual efficiency and interest.
2-Grihasthashrama (Stage of Householder)-The second stage is that of the Grihastha or
householder. This stage is entered at marriage,when the student has completed his studentship
and is ready to take up the duties and responsibilities of household life. The individual in this
stage gets married ,earns money and begets children. In this stage, the individual pursues
wealth (Artha) and pleasure (Kama) within the limits of the moral law (Dharma). A
householder should earn money by honest means and enjoy and distribute it in a proper
manner. Marriage which is regarded as a 'sacrament' for the Hindus provides for the
enjoyment of sex life.The person has to consider his wife from his real partner in life;She is
his 'Ardhangini'.He cannot do any religious ritual without her.
Importance of Grihasthashrama
1- All the other or Ashramas exists because of the support given by Grihasthashrama. As
Manu Smriti points out. As all streams and rivers flow to rest in the ocean,so all the
Ashramas flow to rest in the householder.
2-This stage helps the householder to perform the religious rites (Dharmasampatti). It also
enable him to perform the basic duties of a married person namely, the Panchamahayajanas
or five great sacrifice along with the wife: Daiva Yajna, Rishi Yajna,Pitri Yajna, Bhuta Yajna
and Nara Yajna (or Atithi Yajna).
3-In this stage, the individual fulfills his obligation towards the society. He earns
money ,protects his own family and never makes it a parasite on the society. He begets
children and assures the continuation of the race. He takes care of the Brahmacharis,
Vanaprasthis and Sanyasis who are not supposed to earn their living.
4-It is in this stage,the individual engages himself in all activities incidental to his "Varna".
3-Vanaprasthashram (Philosophic Recluse)-The third is the Vanaprasthashram. According
to Manu Smriti ,when a householders sees his skin wrinkled,and his hair white, and the sons
of his sons,then he may resort to the forest.
Abandoning all food raised by cultivation, and all his belongings,he may depart into the
forest either,committing his wife to his, or accompanied by her. Taking with him the sacred
fire and the implements required for domestic sacrifices,he may go forth from the village into
the forest and reside there,duly controlling his sense. The ancient word for vanaprastha was
Vaikhanasa. If a person suffered from an incurable disease,he was allowed to start on the
great journey till the body falls to rise no more. Member of all Varnas except sudras could
become vanaprasthas. Most of the duties prescribed for vanaprastha ashrama were similar to
those of the next Ashrama called Sanyas. It was so since Vanaprastha was a preparation for
sanyas. It was a transitional period between the two opposite types of stages, that of the
householder and of the recluse.
4-Sanyasasashrama (Stage of Renunciation or Wandering Mystic)- The is the last stage
in the life of a person. This is the time for renunciation. A vanaprastha becomes a 'yati' or an
'ascetic' on the attainment of mental serenity. When the hermit retires from the stage of
vanaprastha he is at liberty to lay down all his responsibilities and commitments and become
a wandering ascetic. This final stage is designated as 'Sanyasa' or 'total unburdening' or 'total
abandonment'. The primary goal of the Sanyasi is to attain 'moksha'. The Sanyasi gives up all
the bondage and attachments of this world. He gives up his name, changes his clothes, leaves
his race, family and even his sect. He puts on a saffron cloth gives up shelter in any form. He
receives his food through begging. He never stays at one place for more than three days. He
performs meditation and preached Dharma. He belongs to the Paramatma to his real self. He
is thus known as 'Parivrata' (a wanderer), Bhikshu (beggar), Yati (restrained one) and Muni
(silent mystic). The Sanyasi’s life is thus a spiritual life. He is the sacrifice incarnate. He is
the source of inspiration and founder of the path of Dharma for the society.
