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Vanaprasthashrama (वानप्रस्थाश्रमः) (view source)
Revision as of 20:16, 4 September 2023
, 20:16, 4 September 2023→Example from the Itihasa: Adding content with reference - to be edited
#Valakhilya
#Valakhilya
# Parivrajaka<ref name=":6" />
# 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
अथ वानप्रस्थः १८ अत एव ब्रह्मचर्यवान्प्रव्रजति १९ तस्योपदिशन्ति २० एकाग्निरनिकेतः स्यादशर्माशरणो मुनिः २१ स्वाध्याय एवोत्सृजमानो वाचम् २१
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
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<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>
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,
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,
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.
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.<ref name=":6" />
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>
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==
== Bhagavata Purana==
==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 ?
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" />)
== 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==
==Vanaprastha for Women==