Āśrama (stage)
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Āśrama (
The Asrama system is one facet of the Dharma concept in Hinduism.[3] It is also a component of the ethical theories in Indian philosophy, where it is combined with four proper goals of human life (Purushartha), for fulfilment, happiness and spiritual liberation.[4] Moreover, since the four asramas can be seen as the framework of an influential life-span model, they are also part of an indigenous developmental psychology which from its ancient beginnings until today has shaped the orientations and goals of many people, especially in India.[5][6]
Asrama system
Under the Asrama system, the human lifespan was divided into four periods.
| Āśrama or stage | Age (years)[9] | Description | Rituals of transition |
|---|---|---|---|
| Brahmacharya (Student's life) |
Birth–25 | Brahmacharya represented the bachelor student stage of life. This stage focuses on education and included the practice of dakshina to be paid for the guru, learning to live a life of Dharma (righteousness, morals, duties). |
Samavartana at exit.[12]
|
Grihastha (household life) |
25–50 | This stage referred to the individual's married life, with the duties of maintaining a household, raising a family, educating one's children, and leading a family-centred and a dharmic social life.[2][13][14] Grihastha stage was considered as the most important of all stages in sociological context, as human beings in this stage not only pursued a virtuous life, they produced food and wealth that sustained people in other stages of life, as well as the offsprings that continued mankind.[2][4] The stage also represented one where the most intense physical, sexual, emotional, occupational, social and material attachments exist in a human being's life.[15] | Hindu wedding at entry. |
Vanaprastha (retired life) |
50–75 | The retirement stage, where a person handed over household responsibilities to the next generation, took an advisory role, and gradually withdrew from the world.[16][17] Vanaprastha stage was a transition phase from a householder's life with its greater emphasis on Artha and Kama (wealth, security, pleasure and desires) to one with greater emphasis on Moksha (spiritual liberation).[16][18] | |
| Sannyasa (renounced life) |
75+ (or anytime) |
The stage was marked by renunciation of material desires and prejudices, represented by a state of disinterest and detachment from material life, generally without any meaningful property or home (ascetic), and focused on moksha, peace and simple spiritual life.[19][20] Anyone could enter this stage after completing the Brahmacharya stage of life.[1] |
Asrama and Purushartha
The Asramas system is one facet of the complex Dharma concept in Hinduism.[3] It is integrated with the concept of Purushartha, or four proper aims of life in Hindu philosophy, namely, Dharma (piety, morality, duties), Artha (wealth, health, means of life), Kama (love, relationships, emotions) and Moksha (liberation, freedom, self-realization).[3] Each of the four Asramas of life are a form of personal and social environment, each stage with ethical guidelines, duties and responsibilities, for the individual and for the society. Each Asrama stage places different levels of emphasis on the four proper goals of life, with different stages viewed as steps to the attainment of the ideal in Hindu philosophy, namely Moksha.[21]
Neither ancient nor medieval texts of India state that any of the first three Asramas must devote itself solely to a specific goal of life (Purushartha).[22] The fourth stage of Sannyasa is different, and the overwhelming consensus in ancient and medieval texts is that Sannyas stage of life must entirely be devoted to Moksha aided by Dharma.[22]
Dharma is held primary for all stages. Moksha is the ultimate noble goal, recommended for everyone, to be sought at any stage of life. On the other two, the texts are unclear.
The life span of a man is one hundred years. Dividing that time, he should attend to three aims of life in such a way that they support, rather than hinder each other. In his youth he should attend to profitable aims (artha) such as learning, in his prime to pleasure (kama), and in his old age to dharma and moksha.
— Kamasutr 1.2.1–1.2.4, Translated by Patrick Olivelle[22]
See also
- Brahmacharya
- Grihastha
- Hinduism
- Niyamas
- Purushartha
- Sannyasa
- Vanaprastha
- Varna in Hinduism
- Yamas
Citations
- ^ OCLC 466428084, pages 1–29, 84–111
- ^ ISBN 978-8171566655, page 28
- ^ JSTOR 2377977.
- ^ a b Alban Widgery (1930), The Principles of Hindu Ethics Archived 3 October 2022 at the Wayback Machine, International Journal of Ethics, 40(2): 232–245
- ^ a b Chakkarath, Pradeep (2005), pp. 31-54.
- ^ Chakkarath, Pradeep (2013). Indian thoughts on psychological human development. In G. Misra (Ed.), Psychology and Psychoanalysis in India (pp. 167-190). New Delhi: Munshiram Manoharlal Publishers.
- ^ Rama, p. 467.
- ISBN 0-415-21527-7, page 231
- ISBN 978-1-56589-745-8, retrieved 12 July 2013
- ISBN 978-81-7526-434-2
- ^ Brian Smith (1986), Ritual, Knowledge, and Being: Initiation and Veda Study in Ancient India Archived 14 December 2018 at the Wayback Machine, Numen, Vol. 33, Fasc. 1, pages 65–89
- ISBN 81-208-0434-1
- ISBN 81-85119-18-X.
- ISBN 81-7022-598-1.
- ISBN 978-0826127150, pages 81–103
- ^ ISBN 978-9004146013, pages 13–21
- ISBN 978-1783507955, page 346
- ISBN 978-0195383430, page 280-286
- ^ S. Radhakrishnan (1922), "The Hindu Dharma", International Journal of Ethics, 33(1): 1–22
- ISBN 978-1-4419-8109-7, pages 93–110
- JSTOR 2377977.
- ^ OCLC 466428084, pages 216–219
General and cited references
- Chakkarath, Pradeep (2005). "What Can Western Psychology Learn from Indigenous Psychologies? Lessons from Hindu Psychology". In W. Friedlmeier, P. Chakkarath, & B. Schwarz (Eds.), Culture and Human Development: The Importance of Cross-cultural Research to the Social Sciences (pp. 31–51). New York: Psychology Press.
- Chakkarath, Pradeep (2013). "Indian Thoughts on Psychological Human Development". In G. Misra (Ed.), Psychology and Psychoanalysis in India (pp. 167–190). New Delhi: Munshiram Manoharlal Publishers.
- Kriyananda, Swami (1998). The Hindu Way of Awakening. Crystal Clarity Publishers. ISBN 1-56589-745-5.
- Rama, Swami (1985). Perennial Psychology of the Bhagavad Gita. Himalayan Institute Press. ISBN 0-89389-090-1.
Further reading
- ISBN 978-0892812189
- OCLC 466428084
External links
- "The Four Ashramas of Yoga"—Timothy Burgin, July 11, 2007; Yoga Basics
- Pravritti-Nivritti Social action, inward contemplation and Asramas
- The Four Ashrams – ISKCON
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