Āśrama (Sanskrit:आश्रम) is a system of stages of life discussed inHindu texts of the ancient and medieval eras.[1] The four asramas are:Brahmacharya (student),Gṛhastha (householder),Vanaprastha (forest walker/forest dweller), andSannyasa (renunciate).[2]
TheAsrama system is one facet of theDharma concept inHinduism.[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]
The four asramas system aimed to integrate renunciation into the Brahmanical society around the fourth century BCE. Initially, it offered young adults four lifelong paths post-vedic initiation:Brahmacharya (student),Gṛhastha (householder),Vanaprastha (forest walker/forest dweller), andSannyasa (renunciate). Documented in early Dharmasutras (2nd-3rd centuries BCE), it allowed free choice among these paths, which were viewed as permanent vocations. The term asrama was coined to describe these lifestyles, particularly those of exceptional Brahmins dedicated to austerities and rituals.[7]
Under the Asrama system, the human lifespan was divided into four periods.[5][8] The goal of each period was the fulfilment and development of the individual. The classical system, in theĀśrama Upanishad, theVaikhanasa Dharmasutra and the laterDharmashastra, presents these as sequential stages of human life and recommends ages for entry to each stage, while in the original system presented in the earlyDharmasutras the Asramas were four alternative available ways of life, neither presented as sequential nor with age recommendations.[1][9]
| Āśrama or stage | Age (years)[10] | 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 ofcelibacy.[2] The student went to aGurukul (family/clan of the guru) and typically would live with aGuru (mentor), acquiring knowledge of science, philosophy, scriptures and logic, practicing self-discipline, working to earndakshina to be paid for theguru, learning to live a life ofDharma (righteousness, morals, duties). | Upanayana at entry.[11][12]Samavartana at exit.[13] |
| 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 adharmic social life.[2][14][15]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.[16] | 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.[17][18] Vanaprastha stage was a transition phase from a householder's life with its greater emphasis onArtha andKama (wealth, security, pleasure and desires) to one with greater emphasis onMoksha (spiritual liberation).[17][19] | |
| 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 onmoksha, peace and simple spiritual life.[20][21] Anyone could enter this stage after completing theBrahmacharya stage of life.[1] |
The Asramas system is one facet of the complexDharma concept in Hinduism.[3] It is integrated with the concept ofPurushartha, or four proper aims of life in Hindu philosophy, namely,Dharma (piety, morality, duties),Artha (wealth, health, means of life),Kama (love, relationships, emotions) andMoksha (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.[22]
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).[23] The fourth stage ofSannyasa is different, and the overwhelming consensus in ancient and medieval texts is thatSannyas stage of life must entirely be devoted toMoksha aided byDharma.[23]
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.[23] With the exception ofKamasutra, most texts make no recommendation on the relative preference on Artha or Kama, that an individual must emphasise in what stage of life. The Kamasutra states,[23]
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 todharma andmoksha.
— Kamasutr 1.2.1–1.2.4, Translated by Patrick Olivelle[23]
