Ashrama

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 room "Srama" which means "making an effort ".In this way, "Ashrama" literally means a step in the journey of life. According to 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-

Brahmacharya (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 represents 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 Indian society have given 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 acquiring knowledge, developing discipline, and molding character. It starts 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 sacred 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 a teacher called a 'guru'. The Brahmachari is supposed to go to his 'guru' who lives in the forest hermitage. He stays with him to study, serves him in a humble manner, and makes self-study (Swadhyaya). He acquires knowledge of both shastras and shastras ( weapons, instruments, and books), Tattwa and Vyavahara (theory and practice), and 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 molded and given a shape. His behavior, thought patterns, attitudes, feelings, and instincts are channelized in a 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 householder's 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 as his real partner in life; She is his 'Ardhangini'.He cannot do any religious ritual without her.

Importance of Grihasthashrama

1- All the other Ashramas exist 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 enables him to perform the basic duties of a married person namely, the Panchamahayajanas or five great sacrifices 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 toward society. He earns money, protects his own family, and never makes it a parasite in 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, that 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 householder sees his skin wrinkled, 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. Members 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 preparing 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)- This 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, and leaves his race, family, and even his sect. He puts on a saffron cloth and gives up shelter in any form. He receives his food through begging. He never stays in 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 Sanyasis 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 society.