24 Joshi - Bedekar College, Thane / website : www.vpmthane.

org

The Asramavyavastha in Ancient India

(With special reference to the Mahabharat)
Dr. R. S. Khalkar
Lecturer, K. V. Pendharkar College, Dombivali (E) – 421 203.

The term ‘Asrama’ literally means a stage. The four Asramas namely the Brahmacharya, the Grahastha, the
Vanaprastha and the Samnyasa are the four stages in man’s journey on the way to Moksa. While passing
through these four phases of life, man has to do different duties (Asaramadharmas) in order to prepare for
attaining the state of Moksa.
The Brahmacharin would stay with the teacher and concentrate on learning the lessons of life. After completing
the man-making education, the student would enter into the second stage of Grahastha. At this stage he would
fulfill responsibilities towards his parents, wife and children. After enjoying the happy married life, he would
think of retiring from the active family life and would start leading the life of Vanaprastha. He would live a
detached life and would pay attention to his spiritual development. At the fourth stage of Samnyasin man
would concentrate on the attainment of Moksa. Of course, he would do his duties selflessly.
Thus, the four Asramas are the progressive stages in the spiritual development of man. The sage Vyas, in his
Mahabharat, correctly observes that the four Asramas form a ladder of four stages and by ascending the ladder,
man reaches the realm of Brahman.
The Asramavyavastha as envisaged by the ancient Indian sages arranges the duties and responsibilities of
man in such a way that all of his ‘Developmental Tasks’ get fulfilled in the most natural way. And hence the
relevance of the scheme of four Asramas in the 21st Century.

Key Words - Artha, Asrama, Asramadharma, Asramavyavastha, Brahmacarya, Dharma, Grahastha, Kama, Mahabharat,
Moksa, Rna, Samnyasa, Vanaprastha, Vyasa.

Indian philosophy is holistic and humanistic in its (Catuspadi hi nihsreni bramanyesa pratisthita
approach. It presents the all-comprehensive picture
Etamaruhya nihsrenim brahmaloke mahiyate)¹
of man through the concept of the four Purasarthas
and the scheme of four Asramas. The four Purusarthas The scheme of Asramas is so arranged that it
are: Dharma, Artha, Kaam and Moksa. These are the naturally prepare man, step by step, to realize the four
aspirations to be achieved by man. The four Purusarthas. While man prepares for attaining Moksa,
Purusarthas accommodate all the aspects of human the final goal of human life, he accepts all of his family
development namely the individual, social, political, responsibilities and performs all of his duties as per his
economic and spiritual. role and station in the society. Dr. Pandharinath Prabhu,
while commenting on these scheme of four Asramas
The Vedic sages have envisaged the scheme
writes, “The basis of Asramadharma, for instance, lies
of four Asramas for bringing about the all round
fundamentally in so helping the individual, each personally
development of man. As per this scheme, the human
training himself up along with society, that is to say, world
life which roughly consists of hundred years can be
and worldliness (Jagata and Samsara), he may so
divided into the four Asramas i.e. the Brahmacarya,
formulate and work out his career as to acquit himself
the Grahastha, the Vanaprastha and the Samnyasa. The
equitably in the social universe,-which is only a part of
term ‘Asrama’ literally means ‘stage’ or resting place.
the larger universe, - and in the world and worldliness,
Vyasa, the author of the Mahabharat, states that these
without being affected by these, so that when the time
four Asramas form a ladder of four stages or steps
comes, the individual may, out of this training and
and by climbing it man attains the realm of Brahman.
discipline, be enabled to cast away these social bonds,

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go into himself, and find himself out (Atma-Jnana), and knowledge. After the initiation (Upanayana), the child
thus secure the salvation to achieve which this birth is would go to a Gurukul. He would stay with his teacher.
an opportunity and the things of life in it are so many He was given moral education at the impressionable
instruments of salvation”² age. He would pick up moral values in the divine
atmosphere in the Tapovana. The student would also
Let us consider the four Asramas and the
learn the lessons of life under the guidance of a
respective duties of man in them.
competent and enlightened teacher. He would also learn
Brahmacaryasrama professional skills in the Gurukul run by the sages. The
Adiparva describes in detail how Aruni, Upamanyu and
This is the first stage of the human life. This
Veda learnt the farming, Cattle-rearing and the Vedas
roughly ranges from birth to the twenty-five years of
respectively under Dhaumya.5 Thus, the teacher would
age. It is the stage of preparation and training. It is the
instruct students not only about the moral and spiritual
stage of learning skills and disciplining oneself. It is at
matters but also teach them professional skills. The
this stage one should go through the process of
teacher-student relationship was informal and very
character-formation and man-making. The student was
intimate.
expected to build and to protect his character. The
character-formation was the foremost educational The sage Bhrgu states the duties of a
objective. There is a statement in the Mahabharat which Brahmacarin in the Mahabharat.6 Lord Maheswar
declares that when character is lost, the life of man mentions the same duties of a student at another place
becomes meaningless. in the epic.7 A Brahmacarin was expected to inculcate
in himself the values like honesty, simplicity, sense of
(Silam pradhanam puruse tad yasyeha pranasyati
duty, self-control, gratitude, moral courage, self-respect
Na tasya jivitenartho na dhanena na and the respect for others, dignity of labour etc. Thus,
bhandhubhih)³ the student would get the life-oriented education. With
the Samavartan ceremony, the Brahmacaryasrama
Thus, the Brahmacaryasram is the stage of
would come to an end.
studenthood. The student must eagerly strive for the
pursuit of knowledge. He must equally devote all of Grahasthasrama
his activities to develop moral values like honesty,
This begins with the marriage. Indian sages
gratitude, love for labour, truthfulness, sense of duty,
developed the institution of marriage in the ancient past.
civic sense, self-respect and the respect for others,
After completing the study the student (Brahmacarin)
moral courage etc. And since the student has to go
would go to his parents and with the permission from
through the rigorous training, the worldly pleasures are
his teacher and parents he would marry, establish a
forbidden for this period of life. Vidura, correctly
family and start leading a house-holder’s life. He earned
observes that how can the pleasure-seeker have
wealth (Artha), enjoyed sex and procreated good
knowledge and students the worldly pleasures? Either
children (Kaam) in the limits of morality (Dharma).Thus,
the pleasure-seeker should sacrifice knowledge or the
with the clear knowledge of both the secular and spiritual
student the pleasure!
affairs the youth started leading a social and family
(Sukharthino kuto vidya nasti vidyarthinah life.He performed duties and fulfilled obligations towards
sukham his family members and the society. He tried to repay
the debt (Rna) he owed to Gods, sages and ancestors
Sukharthi va tyajet vidyam vidyarthi va tyajet
etc.
sukham)4
The Mahabharat lists the duties of a house-
Thus, Brahmacaryasram is the stage of
holder (Grahastha) elaborately.8 It states that the life of
preparation and training through physical and mental
the Grahastha is an embodiment of different virtues like
restraint. This is the stage of disciplining and channelising
simplicity, self-restraint, courtesy, hospitality, gratitude
one’s psycho-somatic capacities for pursuing
etc. It is also stated in the epic that it is the Grahastha

National Seminar on Indian Philosophy: It’s Relevance in the 21st Century - 18 th & 19 th January, 2008
26 Joshi - Bedekar College, Thane / website : www.vpmthane.org

that practically supports the other three i.e. a completing the age of fifty years, a house-holder
Brahmacarin, a Vanaprastha and a Samnyasin. It is (Grahastha) was expected to withdraw form his family
also said to be the origins of all Dharmas. responsibilities. At this stage man should concentrate
more on spiritual development, he should devote most
(Grhastvesa dharmanam sarvesam mulmucyate)9
of his time in the service of the society. He should work
The epic further states that the members of for others and not for himself. He has nothing to achieve
the remaining three stages of life depend on the house- for himself, still he continues to work selflessly for others.
holder, as all rivers rest into the ocean. He also transfers his family responsibilities to the next
generation. Of course, when consulted, he continues to
(Yatha nadinadah sarve sagare yanti samsthitam
guide his family members in the family matters. But now
Evamasranminah sarve grahasthe yanti he considers the whole society as his family.
samsthitam)10
The Mahabharat refers to several duties of a
Thus, the Grahasthasrama supports all the three Vanaprastha.14 Self-control and non-possession
Asrama. This stage of human life is also important from (Aparigraha) are the core values to be practised by the
the psychological point of view. It is only in this Asrama forest-dwellers (Vanaprastha). He is expected not to
man can satisfy all of his instincts and needs in a socially accumulate even the food beyond a particular limit.
and morally approved way. The epic expects the man Accordingly, the epic classifies the Vanaprasthas into
to give equal importance to the Dharma, Artha and the following four types.15
Kaam.
1. Dwadasavarsika Samcaya i.e. one who stores
11
(Dharmarthakamaha samameva sevyah) food grains for twelve years.
The thinkers in the Mahabharat presented the 2. Varsika Samcaya i.e. one who stores food grains
picture of a happy and prosperous family life. The for a year.
Grahastha should acquire wealth through fair means.
3. Masik Samcaya i.e. one who stores food for a
The epic does not glorify poverty as a virtue. But at
month only.
the same time it condemns the greed for wealth and
encourages Aparigraha (non-accumulation of wealth). 4. Sadyah Praksalaka i.e. one who cleans corns for
Even the Grahastha is expected to lead a restraintful immediate use without storing it.
life. This is clear from the four types of a house-holder
Of these, every next Vanaprastha is superior to
mentioned in the Mahabharat.12 The four types of the
the previous one. Thus, he would lead a life with the
Grahastha are:
utmost detachment and prepare himself for the final
1. Kusuldhanya i.e. one who has grains stored for liberation or Moksa. Thus, this is the preparatory stage
three years. in the spiritual elevation of man.
2. Kumbhidhanya i.e. one who has grains stored Samnyasasrama
either for one year, six months or ten days.
The Mahabharat defines the term ‘Samnyasa’
3. Asvastana i.e. one who has no food for the next as ‘the giving up of all actions motivated by desires.
day.
(Kamyanam karmanam nyasam samnyasam
4. Kapotimitra i.e. one who lives by gleaning corns. kavayo viduh)16
Of these, every next house-holder is superior to A Samnyasin works selflessly. He is a real
the previous one. Thus, he was expected to live Tyagi, a renunciator. He renounces the fruits of all his
detached life which is conducive to Moksa. actions. Thus, in the words of the Bhagawadgita, he is
a Niskama Karmayogi. It is necessary to note here that
Vanaprasthasrama
Samnyasa, in the sense of complete rejection of worldly
This is also know as Vanyasram.13 After life is not acceptable to the Mahabharat. As such it is a

National Seminar on Indian Philosophy: It’s Relevance in the 21st Century - 18 th & 19 th January, 2008
Joshi - Bedekar College, Thane / website : www.vpmthane.org 27

state of mind that prompts man to work without keeping the Vedic Axiology ceases to be a mere academic
exercise. It is given a programmatic content in terms of
an eye on its fruits. Man attains the state when he
performs all of his duties pertaining to the first three four orders of life, which helps the progressive
Asramas honestly and out of the sense of duty. Thus, development as well as fulfillment of man. This
at this fourth and the final stage of life, man can do his programme ultimately culminates in the realization of
actions without keeping an eye on their fruits. Hence, Moksa. This progressive development of man shows
renunciation in one or another form is a central value in a kind of value movement in the life of man and
all the four Asramas. A Samnyasin frees himself form society.”22
all the family responsibilities and attachments. He owns It is clear from the above discussion of the four
nothing. He develops in general an aversive outlook Asramas that the duties pertaining to four Asramas in
towards possession (Parigraha). the human life conform to the general principles of
The epic describes the following four types of human development as stated in the Modern
Samnyasins.17 Developmental Psychology. Infancy childhood
adolescence, youth, adulthood and old age are the main
1. Kutucara i.e. one who stays in a hut and devotes postnatal stages in the human development. Control
his major time in meditation. over motor activities, development of language and
2. Krtodaka i.e. one who accepts alms and visits conscience, physical maturity, development of
holy places one by one. intelligence, capacity to choose occupation, emotional
stability and intellectual maturity are the major behavioral
3. Hamsa i.e. one who stays at one place only for a expectations to be fulfilled at these stages. The human
night. He is a wanderer. development at every next stage depends upon the
development at the previous stage. Man must be in a
4. Paramahamsa i.e. one who need not follow the
rules prescribed for an ascetic. He is a free man, position to perform expected actions at each and every
a liberated soul. stage of his development. These expected patterns of
behavior are known as ‘Developmental Tasks’ in the
Every next samnyasin is superior to the Modern Developmental Psychology.
previous one.
The Asramavyavastha as envisaged by the ancient
Thus, Samnyasa is a state of mind in which a Indian sages arranges the life of man in such a way that
person feels the touch of Brahman. all of his developmental tasks are fulfilled in the most
(Brahmasamsparsam)18 This is expressed in his natural way. And, hence the relevance of the
behaviors and actions. Asramavyavastha in the Twenty first century. The
scheme of Asramas as devised by the sages in ancient
A.L. Basham in his ‘Wonder That Was India’
India is a unique contribution in the whole history of the
while commenting on the scheme of four Asramas says
social thought of the world.
that 1) ‘the four fold scheme was evidently more
artificial’19 and 2) ‘This scheme, of course, represents References:
the ideal rather than real’20 However he accepts the
Maha, Santi, 241, 15
scheme as ideal framework. He writes “Despite their
artificiality, however the four stages of life were an ideal P.H. Prabhu, Hindu Social Organisation. 4th ed.
which many men in ancient India attempted to follow, Bombay, 1963, p.67
and thus they deserve our consideration. Moreover,
Udyoga. 34, 48.
they serve as a framework round which we can model
the life of the individual”.21 But Basham is wrong in Ibid., 40, 6.
considering the scheme of four Asramas as ‘artificial’
Adi. Ch, 38.
and ‘representing the ideal’. While evaluating the Vedic
scheme of four Asramas, Dr. S.G. Nigal says, “Thus, Santi. 191, 8.

National Seminar on Indian Philosophy: It’s Relevance in the 21st Century - 18 th & 19 th January, 2008
28 Joshi - Bedekar College, Thane / website : www.vpmthane.org

Anu. 141, 36. Bhagawadagita. 18, 2.

Santi. 61, 1. Anu. 141, 89.
Ibid., 234, 6. Bhagawadagita. 6, 28.
Ibid., 295, 398. A.L. Basham. The Wonder That Was India. 1st ed. New
Delhi; Rupa & Co, 1967, p.158
Ibid., 167, 40.
A.L. Basham. Loc cit, p.159
Ibid., 235, 2-3.
A.L. Basham. Loc cit, p.159
Ibid., 66,9-12,18.
S.G. Nigal. Axiological Approach to the Vedas (with
Anu. 142, 7;12-13.
special reference to the concept of Purusarthas). New
Ibid., 14, 104. Delhi; Northern Book Centre, 1986, pp.112-113
‰‰‰

National Seminar on Indian Philosophy: It’s Relevance in the 21st Century - 18 th & 19 th January, 2008