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[[File:14.1 Vanaprasthashrama web.jpg|border|right|frameless|498x498px]]
== Introduction ==
== Introduction ==
तृतीयाश्रमः । इति विश्वमेदिन्यौ ॥ * ॥ पुत्त्र- मुत्पाद्य वनवासं कृत्वा अकृष्टपच्यफलादि भक्ष- यित्वा ईश्वराराधनं करोति यः स वानप्रस्थः । अथर्व्वशिरसोपेतो वेदान्ताभ्यासतत्परः । यमान् सेवेत सततं नियमांश्चाप्यतन्द्रितः ॥ कृष्णाजिनी सोत्तरीयः शुक्लयज्ञोपवीतवान् । अथवाग्नीन् समारोप्य स्वात्मनि ध्यानतत्परः ॥ अनग्निरनिकेतः स्यान्मुनिर्मोक्षपरो भवेत् । तापसेष्वव विप्रेषु यात्रिकं भैक्षमाहरेत् ॥ गृहमेधिषु चान्येषु द्बिजेषु वनवासिषु । ग्रामादाहृत्य वाश्नीयादष्टौ ग्रासान् वने वसन् ॥ प्रतिगृह्य पुटेनैव पाणिना सकलेन वा । विविधाश्चोपनिषध आत्मसंसिद्धये जपेत् ॥ विद्याविशेषान् सावित्रीं रुद्राध्यायं तथैव च । महाप्रस्थानिकञ्चासौ कुर्य्यादनशनन्तथा ॥ अग्निप्रवेशमन्यद्बा ब्रह्मार्पणविधौ स्थितः ॥ ये तु सम्यगिममाश्रमं शिव- माश्रयन्त्यशिवपुञ्जनाशनम् । ते विशन्ति पदमैश्वरं परं यान्ति चैव जगतोऽस्य संस्थितिम् ॥” इति कूर्म्मपुराणे उपविभागे २६ अध्यायः ॥ अन्यत् विष्णुपुराणे ३ अंशे ९ अध्याये द्रष्टव्यम् ॥
तृतीयाश्रमः । इति विश्वमेदिन्यौ ॥ * ॥ पुत्त्र- मुत्पाद्य वनवासं कृत्वा अकृष्टपच्यफलादि भक्ष- यित्वा ईश्वराराधनं करोति यः स वानप्रस्थः । अथर्व्वशिरसोपेतो वेदान्ताभ्यासतत्परः । यमान् सेवेत सततं नियमांश्चाप्यतन्द्रितः ॥ कृष्णाजिनी सोत्तरीयः शुक्लयज्ञोपवीतवान् । अथवाग्नीन् समारोप्य स्वात्मनि ध्यानतत्परः ॥ अनग्निरनिकेतः स्यान्मुनिर्मोक्षपरो भवेत् । तापसेष्वव विप्रेषु यात्रिकं भैक्षमाहरेत् ॥ गृहमेधिषु चान्येषु द्बिजेषु वनवासिषु । ग्रामादाहृत्य वाश्नीयादष्टौ ग्रासान् वने वसन् ॥ प्रतिगृह्य पुटेनैव पाणिना सकलेन वा । विविधाश्चोपनिषध आत्मसंसिद्धये जपेत् ॥ विद्याविशेषान् सावित्रीं रुद्राध्यायं तथैव च । महाप्रस्थानिकञ्चासौ कुर्य्यादनशनन्तथा ॥ अग्निप्रवेशमन्यद्बा ब्रह्मार्पणविधौ स्थितः ॥ ये तु सम्यगिममाश्रमं शिव- माश्रयन्त्यशिवपुञ्जनाशनम् । ते विशन्ति पदमैश्वरं परं यान्ति चैव जगतोऽस्य संस्थितिम् ॥” इति कूर्म्मपुराणे उपविभागे २६ अध्यायः ॥ अन्यत् विष्णुपुराणे ३ अंशे ९ अध्याये द्रष्टव्यम् ॥
== Bhagavata Purana ==
A Vanaprastha is essentially a tapasvin rendered in English as ascetic. Vaikhanasa is its frequently used equivalent. It occurs in the Tandya Mahabrahmana.
वैखानसा वा ऋषय इन्द्रस्य प्रिया<ref>Tandya Mahabrahmana (Panchavimsha Brahmana), [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%B5%E0%A4%BF%E0%A4%82%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AA Adhyaya 14]</ref>
Meaning: Vaikhanasa were the favourites of Indra. In the sutras, Vaikhanasa meant Vanaprastha and therefore, it is possible that this is the germ of the idea.<ref name=":6" />
There are references to Vanaprastha in both vidhi and Artha-vada parts of the Brahmanas.
Sarvamedha yajna is one of the possible samskaras before the adoption of the Vanaprastha mode of life.<ref name=":6" />
==Types of Vanaprastha ==
#Vaikhanasa
#Udumbara
#Valakhilya
# Parivrajaka<ref name=":6" />
Dharmasutras - Apastambha, Gautama, Baudhayana and Vasishtha
'''Apastambha Dharmasutra'''
अथ वानप्रस्थः १८ अत एव ब्रह्मचर्यवान्प्रव्रजति १९ तस्योपदिशन्ति २० एकाग्निरनिकेतः स्यादशर्माशरणो मुनिः २१ स्वाध्याय एवोत्सृजमानो वाचम् २१
तस्यारण्यमाच्छादनं विहितम् १ ततो मूलैः फलैः पर्णैस्तृणैरिति वर्तयंश्चरेत् २ अन्ततः प्रवृत्तानि ३ ततोऽपो वायुमाकाशमित्यभिनिश्रयेत् ४ तेषामुत्तर उत्तरः संयोगः फलतो विशिष्टः ५
अथ वानप्रस्थस्यैवानुपूर्व्यमेक उपदिशन्ति ६ विद्यां समाप्य दारं कृत्वाग्नीनाधाय कर्माण्यारभते सोमावरार्ध्यानि यानि श्रूयन्ते ७ गृहान्कृत्वा सदारः सप्रजः सहाग्निभिर्बहिर्ग्रामाद्वसेत् ८ एको वा ९ शिलोञ्छेन वर्तयेत् १० न चात ऊर्ध्वं प्रतिगृह्णीयात् ११ अभिषिक्तश्च जुहुयात् १२ शनैरपोऽभ्यवेयादभिघ्नन्न् अभिमुखमादित्यमुदकमुपस्पृशेत् १३ इति सर्वत्रोदकोपस्पर्शनविधिः १४
तस्य द्वंद्वं द्र व्याणामेक उपदिशन्ति पाकार्थभोजनार्थवासिपरशुदात्रकाजानाम् १५ द्वंद्वानामेकैकमादायेतराणि दत्वारण्यमवतिष्ठेत १६ तस्यारण्येनैवात ऊर्ध्वं होमो वृत्तिः प्रतीक्षाच्छादनं च १७ येषु कर्मसु पुरोडाशाश्चरवस्तेषु कार्याः १८ सर्वं चोपांशु सह स्वाध्यायेन १९ नारण्यमभ्याश्रावयेत् २० अग्न्यर्थं शरणम् २१ आकाशे स्वयम् २२ अनुपस्तीर्णे शय्यासने २३ नवे सस्ये प्राप्ते पुराणमनुजानीयात् २४
भूयांसं वा नियममिच्छन्न् अन्वहमेव पात्रेण सायं प्रातरर्थमाहरेत् १ ततो मूलैः फलैः पर्णैस्तृणैरिति वर्तयंश्चरेदन्ततः प्रवृत्तानि ततोऽपो वायुमाकाशमित्यभिनिश्रयेत्तेषामुत्तर उत्तरः संयोगः फलतो विशिष्टः २<ref>[https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%83/%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AD-%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Apastambha Dharmasutra]</ref>
Next, the forest hermit. From the very state (ie. from the state of a novice student, not a permanent one), remaining chaste, he goes forth. With regard to him they admonish,
He should live as a silent sage with single fire, but without house, shelter, or protection. Let him speak only when he is engaged in the recitation of his Veda.
Clothes made of materials of the wild are prescribed for him. Thereafter, he should roam about, living on roots, fruits, leaves, and grasses. and finally on what happens to find lying about. After that he should sustain himself on water, air, and space. Among these, each subsequent pursuit is more exceptional (ie. distinguished) in terms of its reward.
Now, some teach an orderly sequence limited to the forest hermit. After completing his Vedic studies, a man should marry a wife, set up the sacred fires, and begin to perform the rites taught in the Vedas, at a minimum the Soma sacrifice. Then he should build a dwelling outside the village and live there either with his wife, children, and sacred fires or alone. Never accept gifts. Only after he has bathed should he offer oblations in the fire. He should enter the water slowly and bathe facing the Sun, without splashing. This procedure of bathing is applicable to all.
Some say he should prepare two sets of utensils for cooking and eating, as well as two sets of knives, axes, sickles, and mallets. He should give one (possibly to his wife who remains at home) of the two sets, take the other, and set out to the wilderness. From then on he should use only wild produce to offer fire sacrifices, to sustain himself to attend to guests and to clothe himself. He should use rice porridge in rites that call for cakes. And he should recite everything, including the recitation of his Veda, in an inaudible voice, never permitting wild animals to hear him. He should have a shelter only for his sacred fires, while he himself lives in the open, sitting and sleeping on bare ground. When he has obtained a new stock of grain, he should get rid of the old.
Alternatively, if he desires greater severity, he should gather food with his bowl each and every day both in the morning and in the evening. Thereafter, he should roam about living on roots, fruits, leaves and grasses, and finally what he happens to find lying about. After that he should sustain himself on water, air and space. Among these, each subsequent pursuit is more exceptional in terms of reward.<ref name=":6" />
This exact passage is also quoted in the Hiranyakeshi Shrauta Sutra (27.5.127-130)<ref>Hiranyakeshi Shrautasutra, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%83/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%8C%E0%A4%A4%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%B9%E0%A4%BF%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%87%E0%A4%B6%E0%A4%BF-%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%8C%E0%A4%A4%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83_%E0%A5%A8%E0%A5%AD Prashna 27]</ref>
'''Gautama Dharmasutra'''
१,३.२५ वैखानसो वने मूलफलाशी तपःशीलः ॥ १,३.२६ श्रावणकेनाग्निम् आधाय ॥ १,३.२७ अग्राम्यभोजी ॥ १,३.२८ देवपितृमनुष्यभूतर्षिपूजकः ॥ १,३.२९ सर्वातिथिः प्रतिषिद्धवर्जम् ॥ १,३.३० वैष्कम् अप्य् उपयुञ्जीत ॥ १,३.३१ न फालकृष्टम् अधितिष्ठेत् ॥ १,३.३२ ग्रामं च न प्रविशेत् ॥ १,३.३३ जटिलश् चीराजिनवासाः ॥ १,३.३४ नातिसंवत्सरं भुञ्जीत ॥<ref>[https://sa.wikisource.org/wiki/%E0%A4%97%E0%A5%8C%E0%A4%A4%E0%A4%AE%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Gautama Dharmasutra]</ref>
An anchorite shall live in the forest, living on roots and fruits and given to austerities. He kindles the sacred fire according to the procedure for recluses and refrains from eating what is grown in a village. He shall pay homage to gods, ancestors, humans, spirits and seers and entertain guests from all classes except those who are prescribed. He may also avail himself of the flesh of animals killed by the predators. He should not step on ploughed land or enter a village. He shall wear matted hair and clothes of bark or skin and never eat anything that has been stored for more than an year.<ref name=":6" />
'''Baudhayana Dharmasutra'''
The Baudhayana Dharmasutra divides forest hermits into 2 categories viz. Hermits who cook and Hermits who do not cook. They are further sub-divided into 5 types each.
The hermits who cook are,
* सर्वारण्यक - eating all forest produce
Sarvaranyakas are further divided into 2 types viz.
इन्द्रावसिक्त - using plants produced by rain (produce of vines, shrubs, creepers and trees)
रेतोवसिक्त - using animals produced from semen (flesh of animals killed by tigers, wolves, hawks or other predators)
* वैतुषिक - eating only husked grain (avoiding grains with husks and collecting rice kernels)
* कन्दमूलभक्ष - eating only bulbs and roots
* फलभक्ष - eating only fruits
* शाकभक्ष - eating only leafy vegetables
All of them after collecting their special type of food, are supposed to cook it, offer the daily fire sacrifices with it morning and evening, give portions of it to ascetics, guests and students and eat what remains.
The hermits who do not cook are,
* उन्मज्जक - the submerged (see Ramayana 3.6.3). Unmajjakas avoid using iron and stone implements.
* प्रवृताशिन् - eating what is found. Pravrttashins take food in their hands.
* मुखेनादायिन् - taking with the mouths. Mukhenadayins take food with their mouths.
* तोयाहार - subsisting on water. Toyaharas subsist only on water.
* वायुभक्ष - subsisting on air. Vayubhakshas do not eat at all.<ref name=":6" />
According to the Arthashastra, Vanaprasthas, forest recluses, were allotted parts of forest for their habitation and could take salt free of charge for their own consumption.<ref name=":6" />
'''Arthashastra'''
The duties of a Vanaprastha (forest recluse) are: observing celibacy, sleeping on the bare ground, not dressing his hair, wearing dear skins (ie. avoiding luxuries); following the rituals of the fire and abulations; worshipping gods, ancestors and guests; and living on things gathered from the forests (being neither dependent on charity nor on son's wealth) (1.3.11).<ref name=":6" />
== Bhagavata Purana==
Just as Brahmacharya is a preparation for the life of the Grhastha, similarly, Vanaprastha is a preparation for the final stage of Sannyasa. It is said that, after discharging all the duties of a householder, one should retire to the forest or a solitary country place and begin to meditate in solitude on higher spiritual things. At this stage, one is free from social bonds and the responsibilities of life and has ample time for study of scriptures.<ref>Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
Just as Brahmacharya is a preparation for the life of the Grhastha, similarly, Vanaprastha is a preparation for the final stage of Sannyasa. It is said that, after discharging all the duties of a householder, one should retire to the forest or a solitary country place and begin to meditate in solitude on higher spiritual things. At this stage, one is free from social bonds and the responsibilities of life and has ample time for study of scriptures.<ref>Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
The Bhagavata Purana, Skanda 7, Chapter 12, explains the code of conduct prescribed for Vanaprasthas.<ref name=":1">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n101 971-973].</ref> They are as follows:
The Bhagavata Purana, Skanda 7, Chapter 12, explains the code of conduct prescribed for Vanaprasthas.<ref name=":1">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n101 971-973].</ref> They are as follows:
* A Vanaprastha should not eat the product of cultivation (eg. rice, wheat) or anything (like fruits, roots etc.), which though not a product of tillage, ripened before time. He should not partake of food cooked on fire. He should subsist on what is ripe or cooked by rays of the Sun.
*A Vanaprastha should not eat the product of cultivation (eg. rice, wheat) or anything (like fruits, roots etc.), which though not a product of tillage, ripened before time. He should not partake of food cooked on fire. He should subsist on what is ripe or cooked by rays of the Sun.
<blockquote>न कृष्टपच्यमश्नीयादकृष्टं चाप्यकालतः । अग्निपक्वमथामं वा अर्कपक्वमुताहरेत् ॥ १८॥<ref name=":0">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A8 Adhyaya 12].</ref>
<blockquote>न कृष्टपच्यमश्नीयादकृष्टं चाप्यकालतः । अग्निपक्वमथामं वा अर्कपक्वमुताहरेत् ॥ १८॥<ref name=":0">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A8 Adhyaya 12].</ref>
''na kr̥ṣṭapacyamaśnīyādakr̥ṣṭaṁ cāpyakālataḥ । agnipakvamathāmaṁ vā arkapakvamutāharet ॥ 18॥''</blockquote>
''na kr̥ṣṭapacyamaśnīyādakr̥ṣṭaṁ cāpyakālataḥ । agnipakvamathāmaṁ vā arkapakvamutāharet ॥ 18॥''</blockquote>
* He should prepare charu (an oblation of rice, barley and pulse boiled for offering to deities and pitrs) and Purodasha (boiled rice rounded into a cake for offering to different deities) of corn, wild growth (Nivara) and of a permanent nature. And when he procures new and fresh eatables, he should reject the old ones (stored by him).
*He should prepare charu (an oblation of rice, barley and pulse boiled for offering to deities and pitrs) and Purodasha (boiled rice rounded into a cake for offering to different deities) of corn, wild growth (Nivara) and of a permanent nature. And when he procures new and fresh eatables, he should reject the old ones (stored by him).
<blockquote>वन्यैश्चरुपुरोडाशान् निर्वपेत्कालचोदितान् । लब्धे नवे नवेऽन्नाद्ये पुराणं तु परित्यजेत् ॥ १९॥<ref name=":0" />
<blockquote>वन्यैश्चरुपुरोडाशान् निर्वपेत्कालचोदितान् । लब्धे नवे नवेऽन्नाद्ये पुराणं तु परित्यजेत् ॥ १९॥<ref name=":0" />
''vanyaiścarupuroḍāśān nirvapetkālacoditān । labdhe nave nave'nnādye purāṇaṁ tu parityajet ॥ 19॥''</blockquote>
''vanyaiścarupuroḍāśān nirvapetkālacoditān । labdhe nave nave'nnādye purāṇaṁ tu parityajet ॥ 19॥''</blockquote>
* It is just for the preservation of the sacred fire that he should take shelter in a house or cottage or a cave in mountains. He himself should bear exposure to snow, wind, fire, rain and heat of the Sun.
*It is just for the preservation of the sacred fire that he should take shelter in a house or cottage or a cave in mountains. He himself should bear exposure to snow, wind, fire, rain and heat of the Sun.
<blockquote>अग्न्यर्थमेव शरणमुटजं वाद्रिकन्दराम् । श्रयेत हिमवाय्वग्निवर्षार्कातपषाट् स्वयम् ॥ २०॥<ref name=":0" />
<blockquote>अग्न्यर्थमेव शरणमुटजं वाद्रिकन्दराम् । श्रयेत हिमवाय्वग्निवर्षार्कातपषाट् स्वयम् ॥ २०॥<ref name=":0" />
''caredvane dvādaśābdānaṣṭau vā caturo muniḥ । dvāvekaṁ vā yathā buddhirna vipadyeta kr̥cchrataḥ ॥ 22॥''</blockquote>
''caredvane dvādaśābdānaṣṭau vā caturo muniḥ । dvāvekaṁ vā yathā buddhirna vipadyeta kr̥cchrataḥ ॥ 22॥''</blockquote>
* If (after the period of stay in the forest) he finds that, owing to ill health (diseases) or old age, he is incapable of pursuing his courses of duties (as a Vanaprastha) or prosecuting his studies in philosophy, he should adopt the vow of fasting, etc. (If he is capable, he should become a Sannyasi - a recluse).
*If (after the period of stay in the forest) he finds that, owing to ill health (diseases) or old age, he is incapable of pursuing his courses of duties (as a Vanaprastha) or prosecuting his studies in philosophy, he should adopt the vow of fasting, etc. (If he is capable, he should become a Sannyasi - a recluse).
<blockquote>यदाकल्पः स्वक्रियायां व्याधिभिर्जरयाथवा । आन्वीक्षिक्यां वा विद्यायां कुर्यादनशनादिकम् ॥ २३॥<ref name=":0" />
<blockquote>यदाकल्पः स्वक्रियायां व्याधिभिर्जरयाथवा । आन्वीक्षिक्यां वा विद्यायां कुर्यादनशनादिकम् ॥ २३॥<ref name=":0" />
''ātmanyagnīn samāropya sannyasyāhaṁmamātmatām । kāraṇeṣu nyasetsamyak saṅghātaṁ tu yathārhataḥ ॥ 24॥''</blockquote>
''ātmanyagnīn samāropya sannyasyāhaṁmamātmatām । kāraṇeṣu nyasetsamyak saṅghātaṁ tu yathārhataḥ ॥ 24॥''</blockquote>
* A self-controlled man should merge the cavities in his bodies (eg. eyes, ears, nostrils) into the sky (the element-the mahabhuta called akasha), his exhalations (vital-breaths) into the air, the temperature of his body into the fire, (fluids like) blood, phlegm and pus into the water and the rest (hard substances like bones, muscles etc.) into the earth - thus assigning them each to its respective origin. (Thus he should merge his gross body).
*A self-controlled man should merge the cavities in his bodies (eg. eyes, ears, nostrils) into the sky (the element-the mahabhuta called akasha), his exhalations (vital-breaths) into the air, the temperature of his body into the fire, (fluids like) blood, phlegm and pus into the water and the rest (hard substances like bones, muscles etc.) into the earth - thus assigning them each to its respective origin. (Thus he should merge his gross body).
<blockquote>खे खानि वायौ निश्वासांस्तेजस्यूष्माणमात्मवान् । अप्स्वसृक्श्लेष्मपूयानि क्षितौ शेषं यथोद्भवम् ॥ २५॥<ref name=":0" />
<blockquote>खे खानि वायौ निश्वासांस्तेजस्यूष्माणमात्मवान् । अप्स्वसृक्श्लेष्मपूयानि क्षितौ शेषं यथोद्भवम् ॥ २५॥<ref name=":0" />
''khe khāni vāyau niśvāsāṁstejasyūṣmāṇamātmavān । apsvasr̥kśleṣmapūyāni kṣitau śeṣaṁ yathodbhavam ॥ 25॥''</blockquote>
''khe khāni vāyau niśvāsāṁstejasyūṣmāṇamātmavān । apsvasr̥kśleṣmapūyāni kṣitau śeṣaṁ yathodbhavam ॥ 25॥''</blockquote>
* He should consign his speech along with the organ of speech to the Fire, even his hands and handicraft to Indra, his feet along with (the power of) locomotion to Vishnu, the organ of pleasure (along with the power of procreation) to Prajapati (deity presiding over procreation).
*He should consign his speech along with the organ of speech to the Fire, even his hands and handicraft to Indra, his feet along with (the power of) locomotion to Vishnu, the organ of pleasure (along with the power of procreation) to Prajapati (deity presiding over procreation).
<blockquote>वाचमग्नौ सवक्तव्यामिन्द्रे शिल्पं करावपि । पदानि गत्या वयसि रत्योपस्थं प्रजापतौ ॥ २६॥<ref name=":0" />
<blockquote>वाचमग्नौ सवक्तव्यामिन्द्रे शिल्पं करावपि । पदानि गत्या वयसि रत्योपस्थं प्रजापतौ ॥ २६॥<ref name=":0" />
''mr̥tyau pāyuṁ visargaṁ ca yathāsthānaṁ vinirdiśet । dikṣu śrotraṁ sanādena sparśamadhyātmani tvacam ॥ 27॥''</blockquote>
''mr̥tyau pāyuṁ visargaṁ ca yathāsthānaṁ vinirdiśet । dikṣu śrotraṁ sanādena sparśamadhyātmani tvacam ॥ 27॥''</blockquote>
* Oh Raja, he should deposit his eyes (eye-sight) and the colours and forms (the objects of the eye) with the Sun deity, the tongue or its objects of taste such as sweet, bitter etc in water (or deity Varuna), and the olfactory sense along with objects ie. various smells, with the Earth.
*Oh Raja, he should deposit his eyes (eye-sight) and the colours and forms (the objects of the eye) with the Sun deity, the tongue or its objects of taste such as sweet, bitter etc in water (or deity Varuna), and the olfactory sense along with objects ie. various smells, with the Earth.
<blockquote>रूपाणि चक्षुषा राजन् ज्योतिष्यभिनिवेशयेत् । अप्सु प्रचेतसा जिह्वां घ्रेयैर्घ्राणं क्षितौ न्यसेत् ॥ २८॥<ref name=":0" />
<blockquote>रूपाणि चक्षुषा राजन् ज्योतिष्यभिनिवेशयेत् । अप्सु प्रचेतसा जिह्वां घ्रेयैर्घ्राणं क्षितौ न्यसेत् ॥ २८॥<ref name=":0" />
''sattvena cittaṁ kṣetrajñe guṇairvaikārikaṁ pare ॥ 29॥''</blockquote>
''sattvena cittaṁ kṣetrajñe guṇairvaikārikaṁ pare ॥ 29॥''</blockquote>
* He should then dissolve the earth into water, absorb water into fire, fire into the air and the air into the ether. The ether or akasha is to be merged intot the principle called ego (aham), that into Mahat (the principle of cosmic intelligence), and that into te unmanifested Prakrti and that unmanifest Pradhana into Paramatman (the Supreme being).
*He should then dissolve the earth into water, absorb water into fire, fire into the air and the air into the ether. The ether or akasha is to be merged intot the principle called ego (aham), that into Mahat (the principle of cosmic intelligence), and that into te unmanifested Prakrti and that unmanifest Pradhana into Paramatman (the Supreme being).
<blockquote>अप्सु क्षितिमपो ज्योतिष्यदो वायौ नभस्यमुम् । कूटस्थे तच्च महति तदव्यक्तेऽक्षरे च तत् ॥ ३०॥<ref name=":0" />
<blockquote>अप्सु क्षितिमपो ज्योतिष्यदो वायौ नभस्यमुम् । कूटस्थे तच्च महति तदव्यक्तेऽक्षरे च तत् ॥ ३०॥<ref name=":0" />
''apsu kṣitimapo jyotiṣyado vāyau nabhasyamum । kūṭasthe tacca mahati tadavyakte'kṣare ca tat ॥ 30॥''</blockquote>
''apsu kṣitimapo jyotiṣyado vāyau nabhasyamum । kūṭasthe tacca mahati tadavyakte'kṣare ca tat ॥ 30॥''</blockquote>
* Having thus realised the atman as identical with Paramatman, and nothing but indestructible consciousness and becoming free from the notion of duality (with the faith that there is no independent absolute thing other than Hari), he should cease to function ike fire that has consumed its own source (fuel).
* Having thus realised the atman as identical with Paramatman, and nothing but indestructible consciousness and becoming free from the notion of duality (with the faith that there is no independent absolute thing other than Hari), he should cease to function ike fire that has consumed its own source (fuel).
<blockquote>इत्यक्षरतयाऽऽत्मानं चिन्मात्रमवशेषितम् । ज्ञात्वाद्वयोऽथ विरमेद्दग्धयोनिरिवानलः ॥ ३१॥<ref name=":0" />
<blockquote>इत्यक्षरतयाऽऽत्मानं चिन्मात्रमवशेषितम् । ज्ञात्वाद्वयोऽथ विरमेद्दग्धयोनिरिवानलः ॥ ३१॥<ref name=":0" />
''ityakṣaratayā<nowiki>''tmānaṁ cinmātramavaśeṣitam । jñātvādvayo'</nowiki>tha virameddagdhayonirivānalaḥ ॥ 31॥''</blockquote>
''ityakṣaratayā<nowiki>''tmānaṁ cinmātramavaśeṣitam । jñātvādvayo'</nowiki>tha virameddagdhayonirivānalaḥ ॥ 31॥''</blockquote>
== Mahabharata ==
==Mahabharata==
=== Rajadharmanushasana Parva, Shanti Parva ===
===Rajadharmanushasana Parva, Shanti Parva===
तत्रारण्यकशास्त्राणि समधीत्य स धर्मवित्।12.60.5 (61.5)<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-060 Adhyaya 60]</ref>
तत्रारण्यकशास्त्राणि समधीत्य स धर्मवित्।12.60.5 (61.5)<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-060 Adhyaya 60]</ref>
In the Vanaprashthashrama (tatra), a person knowledgeable in dharma upholds the duties of Vanaprastha by studying the Aranyaka shastras.<ref name=":4">Pandit Ramnarayanadatta Shastri Pandey, Mahabharata (Khanda 5-Shantiparva), Gorakhpur: Gita Press.</ref>
In the Vanaprashthashrama (tatra), a person knowledgeable in dharma upholds the duties of Vanaprastha by studying the Aranyaka shastras.<ref name=":4">Pandit Ramnarayanadatta Shastri Pandey, Mahabharata (Khanda 5-Shantiparva), Gorakhpur: Gita Press.</ref>
=== Mokshadharma Parva, Shanti Parva ===
=== Mokshadharma Parva, Shanti Parva===
In the Mokshadharma Parva from the Shanti Parva of the Mahabharata, Bhishma enlightens Yudhishthira with the knowledge about Vanaprasthashrama that was given to Shukadeva by his father Maharshi Vyasa.
In the Mokshadharma Parva from the Shanti Parva of the Mahabharata, Bhishma enlightens Yudhishthira with the knowledge about Vanaprasthashrama that was given to Shukadeva by his father Maharshi Vyasa.
नियतो नियताहारः षष्ठभुक्तोऽप्रमत्तवान् । तदग्निहोत्रं ता गावो यज्ञाङ्गानि च सर्वशः ॥६॥<ref name=":5" />
नियतो नियताहारः षष्ठभुक्तोऽप्रमत्तवान् । तदग्निहोत्रं ता गावो यज्ञाङ्गानि च सर्वशः ॥६॥<ref name=":5" />
=== Uma Shankara Samvada, Anushasana Parva, Mahabharata. ===
===Uma Shankara Samvada, Anushasana Parva, Mahabharata.===
गृहवासं समुत्सृकज्य निश्चित्यैकमनाः शुभैः। वन्यैरेव तदाहारैः वर्तयेदिति च स्थितिः।।13.208.47
गृहवासं समुत्सृकज्य निश्चित्यैकमनाः शुभैः। वन्यैरेव तदाहारैः वर्तयेदिति च स्थितिः।।13.208.47
He is required to perform agnihotra and bathe thrice every day. Brahmacharya, kshama and shaucha are his sanatana dharmas. The one who does these, such a vanaprastha gets established in devaloka after giving up his life.<ref>Shastri, Ramnarayanadatta Pandey, Mahabharata Volume 6 (With Hindi Translation), Gorakhpur:Gita Press.</ref>
He is required to perform agnihotra and bathe thrice every day. Brahmacharya, kshama and shaucha are his sanatana dharmas. The one who does these, such a vanaprastha gets established in devaloka after giving up his life.<ref>Shastri, Ramnarayanadatta Pandey, Mahabharata Volume 6 (With Hindi Translation), Gorakhpur:Gita Press.</ref>
== Manusmrti ==
==Manusmrti ==
From 6.1 to 6.24 is the description of the proper time for Vanaprastha, the Vanaprasthashrama of a person who keeps the fires (Agnihotra and Grhya), what he should wear, how he should grow his hair and nails, how he should keep various vows and practise harsher and harsher austerities.(If he is not accompanied by his wife, can he keep the fires ?)
From 25-30 is the description of a Vanaprastha who has internalised the fires (therefore does not keep the regular fires) and who does not stay at one place, sustains himself on just adequate food, and studies the upanishads for self-realisation, and for increasing his knowledge, penance and purification of the body. (This step can be construed to follow the earlier stage of the settled Vanaprastha [c.f. Vasishta Dharmasutra 9.11] or alternatively of a person not accompanied by his wife.
31-32 show the method of quitting the body. After this, the person obtains brahmaloka, he is even respected there and that brahmaloka is even greater than Svarga; but still he does not obtain Svarajyam (union with brahman). Svarajyam according to Medhatithi is obtained only in the fourth ashrama.<ref name=":6" />
When should one take to Vanaprasthashrama ?
When should one take to Vanaprasthashrama ?
When the householder notices his wrinkles and greyness, and sees his child's child, then he should retire to the forest.<ref name=":2">Ganganath Jha (1920-39), Manusmrti ([https://archive.org/details/manusmritiwithmedhatithisbhashyaenggnjhavol5_202003_709_l/page/962/mode/2up?view=theater Vol.5]), Delhi: Motilal Banarsidass Publishers Private Limited.</ref>
When the householder notices his wrinkles and greyness, and sees his child's child, then he should retire to the forest.<ref name=":2">Ganganath Jha (1920-39), Manusmrti ([https://archive.org/details/manusmritiwithmedhatithisbhashyaenggnjhavol5_202003_709_l/page/962/mode/2up?view=theater Vol.5]), Delhi: Motilal Banarsidass Publishers Private Limited.</ref>
He may proceed to the forest with or without his wife depending on whether the wife wants to accompany him to the forest or is happy to stay home under the care of her son. Eventually a vanaprastha undertakes harsher and harsher austerities and may wear down his body to death.<ref name=":6" />
संत्यज्य ग्राम्यं आहारं सर्वं चैव परिच्छदम् । पुत्रेषु भार्यां निक्षिप्य वनं गच्छेत्सहैव वा । । ६.३ । ।
संत्यज्य ग्राम्यं आहारं सर्वं चैव परिच्छदम् । पुत्रेषु भार्यां निक्षिप्य वनं गच्छेत्सहैव वा । । ६.३ । ।
The text distinctly adds the term region specially as liberation is going to be spoken as being led to from the fourth life stage.<ref name=":2" />
The text distinctly adds the term region specially as liberation is going to be spoken as being led to from the fourth life stage.<ref name=":2" />
== Narada Purana ==
==Narada Purana==
वानप्रस्थाः खल्वपि धर्ममनुसरंतः पुण्यानि तीर्थानि नदीप्रस्रवणानि स्वभक्तेष्वरण्येषु
वानप्रस्थाः खल्वपि धर्ममनुसरंतः पुण्यानि तीर्थानि नदीप्रस्रवणानि स्वभक्तेष्वरण्येषु
Similar verse in Mahabharata (Gita Press version Shanti Parva Adhyaya 192 Pg.no.4907<ref name=":4" />)
Similar verse in Mahabharata (Gita Press version Shanti Parva Adhyaya 192 Pg.no.4907<ref name=":4" />)
== References ==
== Vasishtha Dharmasutra ==
वानप्रस्थो जटिलश्चीराजिनवासाः ||१ || ग्रामं चा न प्रविशेत् ||२ || न फालकृष्ट-मधितिष्ठेत् ||३|| अकृष्टं मूलफलं संकिन्वीत ||४|| ऊर्ध्वरेताः ||५ || क्षमाशयः ||६ || मूलफलभैक्षेणाश्रमागतमतिथिम मभ्यर्चयेत् ||७ || दद्यादेव न प्रतिगृह्णीयात् ||८ || त्रिषवणकोपस्पर्शी ||९ || श्रामाणकेनाग्निमाधायाहिताग्निः ||१० || वृक्षमूलिक ऊर्ध्वं षड्भ्यो मासेभ्योऽनग्नि-रनिकेतः ||११|| दद्यादेव पित्रुमनुष्येभ्यः | स गच्छेत्स्वर्गमानन्त्यमित्यानन्त्यम् ||१२ ||<ref>Alois Anton Fuhrer (1883), [https://archive.org/details/vasistadharmasutraaloisantonfuhrerbss1883_202003_400_R/page/n39/mode/2up?view=theater Sri Vasishta Dharmashastram], Bombay: Government Central Book Depot.</ref>
Forest hermit - he should wear matted hair and a garment of bark or skin. He should not enter a village. or step on ploughed land. He should gather uncultivated roots and fruits; observe chastity; be full of patience; and when guests come to his hermitage, honour them almsfood or roots and fruits. He should only give and not receive and bathe at dawn, noon and dusk.
After establishing the sacred fire according to the hermit procedure, he should become a person who maintains sacred fire. He live at the foot of a tree. After six months, he lives homeless and without fire. He should make offerings to gods, ancestors and men.
He will thus attain an endless heavenly abode.
Vasishta recommends the transformation of a fire-keeping forest hermit into one without fire after six months of forest stay. In Manu (6.25) also we can see this transformation. However, we do not see Vasishta describing the procedure for throwing away the body (c.f. Manu 6.31-32)<ref name=":6" />
== Example from the Itihasa ==
Shveta's Penance in the Ramayana is an instance if Vanaprastha by a kshatriya, from Grhasthashrama, after deep thought about life.
Shveta was the elder son of a king in Vidarbha. After his father's death, he duly ascended to the throne. He ruled for a thousand years and one day he came to know the extent of his life (3.69,3-7) Then, (3.69.7-10)<ref name=":6" />
कालधर्मं हृदि न्यस्य ततो वनमुपागमम् ।। ७.७८.७ ।।
सो ऽहं वनमिदं दुर्गं मृगपक्षिविवर्जितम् । तपश्चर्तुं प्रविष्टो ऽस्मि समीपे सरसः शुभे ।। ७.७८.८ ।।
भ्रातरं सुरथं राज्ये ह्यभिषिच्य महीपतिम् । इदं सरः समासाद्य तपस्तप्तं मया चिरम् ।। ७.७८.९ ।।
सो ऽहं वर्षसहस्राणि तपस्त्रीणि महावने । तप्त्वा सुदुष्करं प्राप्तो ब्रह्मलोकमनुत्तमम् ।। ७.७८.१० ।।<ref>Ramayana, Uttarakanda, [https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%89%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%AD%E0%A5%AE Sarga 78]</ref>
Keeping in mind the nature of time, came from there to the forest. That one, I, entered this auspicious forest, hard to enter and devoid of beasts and birds, in the vicinity of the lake, to king, I came near this lake and practised three types of austerities for several thousand years; having (thus) practised the austerities I earned the unparalleled world of Brahman, which is hard to obtain.<ref name=":6" />
Excessively long life; Kshatriya's Vanaprastha; Making way for younger generation. (1.81.10-16) The Points to be noted are:
Yayati, a king, became a Vanaprastha. He was staying with brahmanas. He subsisted on fruits and roots. He was danta (self-controlled). The phrase प्रवव्राज वनं तदा has been used in his case. He was offering oblations in the fire as per the rites. He honoured the guests. He ascended to the heaven.
In Yayati-Ashtaka dialogue, quite a few points are made. These are,
In 1.86.1, Astaka asks how they reach the gods - as a householder, as a mendicant, as an acharyakarman (naishthika brahmacarin) and Vanaprastha. He states that there were many views on this nowadays. The farest hermit attains the highest perfection. A mendicant is of no special trade whereas, a forest hermit lives on his own strength. The very night when the worlds are won and desires are conquered one should try to become a forest-dweller. There are two kinds of hermits, (a) a forest hermit and (b) a village-dwelling hermit whose description tallies with that of a bhikshu. Giving up desires, giving up rites, mastering the senses leads a hermit to fulfilment in this world. Apparently, Yayati's picture of a hermit is of respectable appearance, cleaned teeth, clipped nails, and well groomed (Perhaps this is applicable to the village hermit only). Why should he be dark in complexion ? Probably because of being tanned on account of exposure to the sunlight. Apparently, Yayati believed that a bhikshu made it faster to union with Gods, compared to Vanaprastha (1.87.2). This seems like becoming one of the gods.<ref name=":6" />
Pandu's Vanaprastha (1.110,111): Asceticism, Continence; Wives accompanied.
Pandu said: Renouncing the pleasant life of a civilian and performing great austerities, I shall live in the forest, clothe myself in bark, and eat of fruit and roots. Both mornings and evenings, I shall make offerings in the fire and do my abulations; lean, eating little, wearing hides, and matting my hair. I shall dry out this body, suffering cold wind and heat, hunger, thirst, and fatigue, with difficult mortifications, seeking solitude, living on that which is ripe and green, and contenting Gods and ancestors with forest fare, words and water. The sight of a man who has departed for the woods has never offended family men, let alone the villagers. So, I shall be looking forwards to the harsh and ever-harsher rules of the precepts of the forest, until my body is finished.
1.110.42-45 (Vaishampayana said) But Prince Pandu Kaurava, henceforth living on roots and fruit, went with his wives to mount Nagasabha. He journeyed to Chaitraratha, crossed the Varisena and passed beyond the Himalayas to Gandhamadana. Watched over by the Mahabhutas, Siddhas and great seer, the king dwealt there in smoothe and rough country. He went on to Lake Indradyumna and beyond Mount Hamsakuta, until the ascetic king arrived at the Shatashrnga - the hundred peaked mountain.
1.111.1-4 Vaishampayana said, there the powerful man, bent upon sublime austerities, became the apple of the eye of the hosts of Siddhas and Charanas. Obedient, unselfish, disciplined and the master of his senses, he soon won the road to heaven by his own power, O Bharata. To some he was brother, to others friend amd other seers watched over him like a son. After a long time Pandu reached such pure austerity that he become like a brahmana seer, O bull of the Bharatas.
Pandu's case might be regarded as a classic example to illustrate the point that starving the senses of their objects may not necessarily quench their inherent desire.<ref name=":6" />
==Vanaprastha for Women==
According to the Smrtis, women could accompany their husbands in the Vanaprasthashrama if they so desired.
In fact, the itihasas are replete with examples that suggest that women on their own also could enter the vanaprasthashrana.
For example,
*Amba (MB 5.187.25-28) - It describes how Amba, daughter of Kashiraja, went from hermitage to hermitage, bathing in holy waters and practising severe austerities. However, she did so to achieve a not very noble aim that is against the true spirit of the idea.
*Kunti (MB 15.25.15)
*Satyavati with her daughters-in-law (MB 1.119.11)<ref name=":6">Anant Balwant Marathe (2011), The Socio-Religious Implications of Vanaprastha and Samnyasa, Delhi: New Bharatiya Book Corporation.</ref>
==References==
[[Category:Dharmas]]
[[Category:Dharmas]]
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