Vol. 4 · pages 216–220

RIDDLE NO. 17 THE FOUR ASHRAMAS—THE WHY AND HOW ABOUT THEM The division of society into four orders called Varnas is not the only peculiar feature of Hindu Society. What is called Ashram Dharma is another. There is however one point of difference between the two. The Varna Dharma is a theory of the organization of society. The Ashram Dharma on the other hand is a theory of regulating the life of an individual. The Ashram Dharma divides the life of an individual into four stages (1) Brahmacharya, (2) Grahasthashram, (3) Vanaprastha and (4) Sannyas. The state of Brahmacharya has both de jure and de facto connotation in that it means an unmarried state of life. Its de jure connotation means the stage of study under a teacher. Grahasthashram is the stage of a householder, a stage of a married family life. The stage of Sannyas is a stage of renunciation of civic rights and responsibilities. It is a stage of civic death. The stage of Vanaprastha is in between Grahasthashram and Sannyas. It is a stage in which one belongs to society but is bound to live away from society. As the name implies it prescribes dwelling in forest. The Hindus believe that this institution of Ashram Dharma is as vital as that of the Varna Dharma for the well-being society. They call the two by a joint name of Varnashram Dharma as though they were one and integral. The two together form the steel-frame of the Hindu Society. To begin with it would be better to have a full understanding of the Ashram Dharma before inquiring into its origin and its purpose and its peculiarities. The best source for an exposition of the Ashram system is the Manu Smriti from which the following relevant extracts are reproduced: This is an 18-page Manuscript. This is the typed first copy with a title written in the author’s handwriting.—Ed.

206 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES “In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya 1.” “A twice-born man who, not having studied the Veda, applies himself to other (and worldly study), soon falls, even while living, to the condition of a Sudra and his descendants (after him).” 2 “The vow of the three Vedas under a teacher must be kept for thirtysix years or for half that time, or for a quarter, or until the (student) has perfectly learnt them.” “Who has studied in due order the three Vedas, or two, or even one only, without breaking the (rule of) studentship, shall enter the order of householder.”3 “The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all spring from (the order of) householders.” “But all (or) even (any of) these orders, assumed successively in accordance with the Institutes (of the sacred law), lead the Brahmana who acts by the preceding (rules) to the highest state.” “And in accordance with the precepts of the Veda and of the Smriti, the housekeeper is declared to be superior to all of them; for he supports the other three 4.” “A Twice-born Snataka, who has thus lived according to the law in the order of householders, may, taking a firm resolution and keeping his organs in subjection, dwell in the forest, duly (observing the rules given below): “When a householder sees his (skin) wrinkled and (his hair) white, and the sons of his sons, then he may resort to the forest 5.” “But having thus passed the third part of (a man’s natural term of) life in the forest, he may live as an ascetic during the fourth part of his existence, after abandoning all attachment to worldly objects.” “He who after passing from order to order, after offering sacrifices and subduing his senses, becomes tired with (giving alms and offerings of food), as ascetic, gains bliss after death.” “When he has paid the three debts, let him apply his mind to (the attainment of) final liberation; he who seeks it without having paid (his debts) sinks downwards.” 1 Manu Smriti Chapter II 36. 2 Ibid., II 168. 3 Ibid. III 1-2. 4 Ibid., VI 87-89. 5 Ibid, VI 1-2.

207 RIDDLE NO. 17 “Having studied the Vedas in accordance with the rule, having begot sons according to the sacred law, and having offered sacrifices according to his ability, he may direct his mind to (the attainment of) final liberation.” “A twice-born man who seeks final liberation, without having studied the Vedas, without having begotten sons, and without having offered sacrifices, sinks downwards1.” From these rules it is clear that according to Manu there are three features of the Ashram Dharma. First is that it is not open to Shudras and women. The second is Brahmacharya which is compulsory, so is Grahasthashram. Vanaprastha and Sannyas are not compulsory. The third is that one must pass from one stage to another in the order in which they stand namely first Brahmacharya, then Grahasthashram, then Vanaprastha and lastly Sannyas. No one can omit one and enter the next stage. A cursory reflection on this system of stages which may well be called a system of planned economy of the life of the individual raises many questions. First is what forced Manu to have such a system of planned economy. Referring to the Vedas, the theory of stages in life is quite unknown. The Vedas speak of Brahmachari. But there is nothing to show that Brahmacharya was regarded as the first and inescapable stage in life. Why did the Brahmins make Brahmacharya as the compulsory stage in the life of an individual? This is the first riddle about the Ashram Dharma. The second question is why Manu made it obligatory to observe the order of sequence in the following of the different stages of life by the individual. Now there is no doubt that there was a time when it was open to a Brahmachari to enter any of the three Ashrams! He may become a Grahasthashrami or he may at once become a Sannyasi without becoming a Grahasthashrami. Compare what the authors of the Dharma Sutras have to say on the point. Vasistha Dharma Sutra 2 says: “There are four orders viz. (that of) the student, (that of) the householder, (that of) the hermit, and (that of) the ascetic”. “A man who has studied one, two or three Vedas without violating the rules of studentship, may enter any of these (orders) whichsoever he pleases.” Gautama Dharma Sutra 3 says: “Some (declare, that) he (who has studied the Veda) may make his choice (which) among the orders (he is going to enter.)” 1 Manu Smriti. Chapter VI. 33-37. 2 Ibid Chapter VII verses 1, 2, 3. 3 Ibid Chapter III verses 1 and 2.

208 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES “The four orders are, (that of) the student (that of) the householder, (that) of the ascetic (bhikshu) (and that of) the hermit in the woods (Vaikhanasa).” It is obvious from the views expressed by the Dharma Shastras that there was a time when the married state was an optional state. After Brahmacharya one would straight enter the stage of Vanaprastha or Sannyasa. Why did Manu remove the option and make the married state an obligatory state, why did he make the married state a condition precedent to the stage of hermit and the stage of hermit a condition precedent to the stage of a Sannyas? After Grahasthashram there remain two stages to complete the round of life—Vanaprastha and Sannyas. The question is why Manu felt the necessity of life of the individual after Grahasthashram into two stages. Why was one stage of Sannyas not enough? The rules of regulating the life of the Vanaprastha and the Sannyasi as laid down in Manu are so alike that they give some point to the question. In the following table a comparative study is made of the Codes for the Vanaprastha and the Sannyasa as prescribed by Manu: The Code for Vanaprastha The Code for Sannyasi “Abandoning all food raised by cultivation and all his belongings, he may depart into the forest, either committing his wife to his sons, or accompanied by her.” Ch. VI-3. “Having performed the Ishti, sacred to the Lord of creatures (Pragapati) where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahmana may depart from his house, (as an ascetic).” Ch. VI-38. “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 senses.” Ch. VI-4 “Worlds, radiant in brilliancy, become (the portion) of him who recites (the texts) regarding Brahman and departs from his house (as an ascetic), after giving a promise of safety to all created beings.” Ch. VI-39. “Let him offer those five great sacrifices according to the rule, with various kinds of pure food fit for ascetics, or with herbs, roots and fruit.” VI-5. “For that twice-born man, by whom not the smallest danger even is caused to created beings, there will be no danger from any (quarter) after he is freed from his body.” Ch. VI-40.

209 RIDDLE NO. 17 The Code for Vanaprastha The Code for Sannyasi “Let him wear a skin or a tattered garment; let him bathe in the evening or in the morning and let him always wear (his hair in) braids the hair on his body, his beard, and his nails (being unipped).” VI-6. “Departing from his house fully provided with the means of purification (Pavitra), let him wander about absolutely silent, and caring nothing for enjoyments that may be offered (to him).” Ch. VI-41. “Let him perform the Bali-offering with such food as he eats and give alms according to his ability; let him honour those who come to his hermitage with alms consisting of water roots and fruit.” VI-7. “Let him always wander alone, without any companion, in order to attain (final liberation) fully understanding that the solitary (man, who) neither forsakes nor is forsaken, gains his end.” Ch. VI-42 “Let him be always industrious in privately reciting the Veda; let him be patient of hardships, friendly (towards all), of collected mind, ever liberal and never a receiver of gifts, and compassionate towards all living creatures.” VI-8. “He shall neither possess a fire, nor a dwelling, is may go to a village for his food, (he shall be) indifferent to everything, firm of purpose, meditating (and) concentrating his mind on Brahman.” Ch. VI-43. “Let him offer, according to the law, the Agnihotra with three sacred fires, never omitting the new-moon and full-moon sacrifices at the proper time.” VI-9. “A potsherd (instead of an almsbowl) the roots of trees (for a dwelling), coarse worn-out garments, life in solitude and indifference towards everything, are the marks of one who has attained liberation. Ch. VI-44. “Let him also offer the Nakshatreshti, the Agrayana; and the Katurmasya (sacrifices), as well as the Turayana and likewise the Dakshayana, in due order.” VI-10. “ Let him not desire to die, let him not desire to live, let him wait for (his appointed) time, as a servant (waits) for the payment of his wages.” Ch. VI-45. “With pure grains, fit for ascetics, which grow in spring and in autumn, and which he himself has collected, let him severally prepare the sacrificial cakes ( purodasa) and the boilded messes (karu), as the law directs.” VI-11. “Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), independent (of external help) entirely abstaining from sensual enjoyments, with himself for his only companion, he shall live in