THE STAGES OF LIFE SYSTEM IN HINDU SOCIETY

THE STAGES OF LIFE SYSTEM IN HINDU SOCIETY

There are four stages of life viz. Brahmachari (student), Grihasta (Householder) Vanaprasta (forest dweller or Hermit in semi retirement) Sannyasi (the renounced one in full retirement) and the Dharma of each is different. The four stages may be said to represent periods of Preparation, Production, Service and Retirement.hus, while 'Varna' is determined by past 'Karma', Ashrama is determined by the stage of maturity displayed by individuals in viewing the goals of life.

While the first part deals with the preparation for life, the second part deals with the preparation for death. While Brahmacharya and Grihasta show the 'Pravritti Marga ( towards the world) , Vanaprasta and Sannyasa indicate the 'Nivritti Marga' (away from the world) through introspection and renunciation.

BRAHMACHARYA (Celibate)

BRAHMACARYA means Student, usually between 12 and 24 years of age.The first stage is Brahmacharya. The duty of a student is to study. On initiation into Brahmacharya by means of the Upanayana rites, he becomes a 'Dvija' (a twice born). 'Upanayana' means 'bringing near'- the disciple is brought near the Guru for receiving the initiation of mantras.

For the Brahmachari, celibacy is his forte, discipline is his norm, devotion to his Guru is his duty and concentration in studies is his vocation.

In "Gurukula Vasam"( or staying with the preceptor) he learns the nuances and intricate renderings and interpretations of Vedas, Upanishads and Sastras though by means of rote so that when he comes of age the significance of what he learnt would be realized by him in real life situations, which he would be facing in his next Ashrama.

Thus, it is a period of probation, a period of training, in a practical manner without prejudice to the injunctions of Sastras he had so studiously learnt as a Brahmachari. Only when someone consoles we feel relief; only the 'Guru Upadesa' can change our mental attitude. The first lesson of the student is the performance of 'Sandhya Vandanam' at morn, noon and evening, Ablutions, recitation of Gayatri, breath control, sipping and sprinkling of water, pouring libations of water to the Sun-God etc. were enjoined on the twice-born and they could never be missed.

GRIHASTAASHRAMA

GRIHASTA means House-holder usually between 24 and 48 years of age. The next stage is of the householder. After the 'Gurukula Vasa' he graduates himself into the mundane world, taking a wife to assist him in his performance of Dharmic duties.

All Sastras proclaim the importance of the Grihastasrama as the fulcrum of all other Ashramas. People in the other three Ashramas heavily lean on the Grihasta for support and sustenance required to carry out their respective duties. The Grihasta earns his livelihood by whatever a vocation befitting his being a member of his group, raising children, supporting his own family, kith and kin besides the persons performing their duties in the other three Ashramas.

The life of a Grihasta is therefore , considered a 'Jivayagna'- a lifelong saga of self sacrifice for the benefit of others in society.Marriage is not meant as a means to satisfy carnal craving. It is regarded as a means to spiritual glory, a sin qua non for the development of lineage - a necessary link between the dead past and an unborn future that must come alive to be undertaken as a part of spiritual duty with devotion (Shraddha) to perpetuate the family tradition.

According to Bhagavata Purana, a Griha (house) is not a person for one who has controlled his senses, delights in spirit and is eager for knowledge.

Partners who enter in wedlock are not 'paragons of virtue' as they appear in the first flush of enthusiasm. None is perfect and to seek for perfection in the partner is like seeking a mirage in the desert.

Perfect relationship is created by conscious effort and not discovered all of a sudden. The incompatibilities have to be resolved by a continual mutual adjustment and reconciliation by a willing attitude of 'give and take'.

Marriage is marriage and is not a mere love affair which is but an infatuation. Love affair is a relationship just for the pleasure of the person involved and it has no consideration of the families of the persons. When the pleasure wears out, the affair is gone.

But, marriage is a life commitment.If you make a sacrifice, you are not sacrificing to that person. It is a sacrifice to a permanent relationship.Love bears all, endures all. If the relationship has pains, remember that life is a mixture of joys and sorrows.

The practice in India that a husband and wife could continue to remain as husband and wife till death and also celebrate the Golden jubilee of their wedding at the 60th age of the husband is still very common.

Those that end in divorce or separation are misfits for the marriage life who have no understanding of the marriage and its divinity. They fail in 'making it work' and deserve the real pain, indeed the devastating trauma attaching thereto.

VANAPRASTA ASHRAMA ( THE ANCHORITE)

VANAPRASTA is the third stage of Elder Advisor usually between 48 and 72 years of age. A stage comes when business, family, secular life like the beauties and hopes of youth have exhausted themselves and need to be left behind. The person retires usually from worldly attachments to lead a life of contemplation and meditation alone or with his wife.

SANNYASA ASHRAMA ( THE RENOUNCED)

SANNYASI is the fourth stage of an Ascetic - Solitaire - usually beyond 72 years of age. This means 'Samyak Nyasa' - 'Total detachment' from worldly pleasures including the bare necessities to subsist. This is the last 'Ashrama'. He does not aspire to be recognized as somebody who matters - The wish of the Sannyasi is just to be a 'persona non grata'- one who exists almost without giving any thought to his being - with no desire for name or fame or recognition.

DHARMA AND SVADHARMA GUIDE US IN THESE FOUR STAGES OF OUR LIFE AS A DRIVER GUIDES HIS CAR ON A ROCKY ROAD. 

 Lord Krishna advises "One's own duty, though done imperfectly is preferable to the duty of another even if well performed. Even death in doing one's own duty is blissful; doing another's duty is frightful".

So, everyone is advised to do his / her 'Dharma' according to one's Varna and Ashrama - and not to venture doing those outside one's own.

Every person has his Svabhava (natural being) fitting him for his Svadharma (natural function). We cannot change either our natural being or our natural function because nature cannot be forced into a change by our whims and fancies.

A Sadhu was rescuing a scorpion that had fallen into a pond. Every time he lifted it out of water, it stung him but he would not give up until it was saved. One of his disciples asked why he was persistent in saving the scorpion that stung him. The Sadhu replied: "The `Dharma' or nature of scorpion is to sting; the nature or Dharma of a Sadhu is to rescue a being from distress - and in this case sure death by drowning. So long as the scorpion does not give up its Dharma why should I give up mine and give up saving it?" The `Dharma' of fire is to burn, of water is to be cool, of wind is to blow. So, the Dharma of man is to be humane. This story emphasizes how one should go on doing one's duty even if obstacles, impediments and difficulties intervene in discharging it.

The Dharma of a student is to study. If the student - neglects his studies he neglects his svadharma; if fire does not burn, it is not fire; When heated by fire (by external influence) water loses its nature (Svadharma) of being cool. When Svadharma is not practiced, there ensues an imbalance in the environment. This understanding and adherence to Svadharma is what distinguishes human beings from other beings.