Ashramas of Life – Swami Indrananda

This article was first published in the November 1990 issue of Yoga and Health. It is reproduced here as it is still very relevant to life today.

Ashrama is not only an Institute, like Gurukulas, where aspirants/disciples are taught by their Master/Gurus, it is also a stage in human life which, according to the Vedas, should last for 100 years. It is divided into four “Ashramas” or stages of 25 years each. The first is Brahmacharya (mentioned by Rishi Patanjali as one of the Yamas), or student life. Children enter into this Ashrama at the age of 5 to 8 years and are sent to Guru-Grihas or the Residential Universities of ancient India where the Rishis were the Vice Chancellors. Children of all castes, from royal to peasant families, lived and were educated together until they completed their education and reached the age of 25 years when it was time to enter the next stage called “Grahasthyashrama” or family life.

The student on returning home was free to get married with, of course, the permission of his Guru and enter into the second stage of his or her life in order to perform the responsibilities of a householder. It should be noted that according to the Vedas of Hindus tradition, marriage was not intended for sensual gratification. Rather it was a code of chastity, harmony and self restraint for the achievement of the highest goal in human life. It is not surprising that a law has recently been passed by the British Parliament that any harassment caused to a woman as a result of sensual satisfaction will be considered a crime which can be brought before the courts. Although we should learn according to the teachings of Yoga to control our sensual desires, this Act is certainly a step in the right direction.

In India, a wife was regarded as an equal partner in all religious observances and, without her, a man was not permitted to take part in sacrificial rites. The four aims of human life (Dharma/Virtue, Artha/Wealth, Kama/Desire or enjoyment and Moksha/Liberation) were met in the “householder” stage. In fact, all other Ashramas are dependent on the householder for their financial support and it is therefore permissible for the householder to earn in a righteous manner as much money as possible which he is then free to contribute to the well being of others who are either learning or imparting true knowledge to the rest of society.

After having fulfilled the duties and responsibilities of the householder life, when one reaches the age of about fifty, one enters the third Ashrama otherwise known as the Vanaprasthya stage. i.e. one gives up all responsibilities and retires to a forest or secluded place suitable for meditation. In this retired life one is supposed to establish Centres of Vanaprasthya , or Ashramas of learning and teaching for the welfare of society where he will remain for a further 25 years, i.e. until the age of 75. This is, in fact, the preparatory stage for the next and final Ashrama of “Sannyasa” which is the subject of our article.

“Sannyasa” or Life of Renunciation, as we have seen above, is the final stage of an ascetic or, we should say, human life. The description of Ashrama has been beautifully given by one Swami Yatishwarananda Ji of Bharat Sevashram Sangha in his book “Reflections on Hinduism”. He says that when one reaches the age of 75 (or enters into Sannyasa Ashrama), one renounces everything of the world, i.e. the name, fame, wealth, family and friends and all worldly responsibilities. One rests calmly in God. Sannyasa, as Swami Yatishwarananda means Ji says, means renunciation of all objects and tendencies relating to non-self. The prescribed actions for the Sannyasi are chiefly four: Meditation, Purity and Good Conduct, Sense Control and Living on Alms. If this ideal of renunciation loses its charm from society, it becomes a hell of sensuality and vulgarism. The Sannyasa life requires purification of the body, mind and spirit and the annihilation of all desires. Brahma-Sutra Bhasya of Shankaracharta (BS III, iv) says that the Sannyasi is eligible to pursue the path of knowledge. Further, it explains that the seeker after knowledge must endeavour to possess such virtues as calmness, equanimity, and self-control (BS III, iv. 27). These virtues are necessary to turn the mind inward in search of the true Self. Endowed with the cardinal virtues, one follows the path of knowledge and gains the ultimate goal, which is release or Moksha (ibid, III, iv.1).

Sannyasa has also been explained in depth in Chapter V of the Bhagavad Gita. Lord Krishna says, “He should be known a constant Sannyasi who neither hates nor desires; free from the pairs of opposites, he is easily set free from bondage”. (BG, v.3). Further in verse 18 the Lord tells Arjuna that men of self-knowledge, i.e. Sannyasi, look no differently on a Brahamana imbued with learning and humility, or a cow, an elephant, a dog or an outcast. It is said that a Sannyasi is [freed?}from the obligation of all rites, etc, but Lord Krishna makes it clear that only the person who discharges his duty without seeking the fruit is a Sannyasi or Yogi (BG Chapter VI.1). In the next verse, He tells Arjuna, “Know that as Yoga, which is called Sannyasa, for none becomes a Yogi without renouncing Sankalpa (the selfish motives which lie behind actions).”

The scriptures are therefore clear that one is not eligible or should not enter into the Order of Sannyasa until one is pure in body and mind, free from the pairs of opposites and has renounced everything one possesses. But the sanctions of the scriptures are being violated as aspirants enter into this Ashrama without having regard to the qualities required, being initiated by their Master’s into this Order. It is a great tragedy that this has been happening all around us for the last two or three decades. Of course, the disciples feel proud of wearing the orange robes and changing their names.