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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'''
'''Apastambha Dharmasutra'''
* तोयाहार - subsisting on water. Toyaharas subsist only on water.
* तोयाहार - subsisting on water. Toyaharas subsist only on water.
* वायुभक्ष - subsisting on air. Vayubhakshas do not eat at all.<ref name=":6" />
* 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 ?
== Vasishtha Dharmasutra ==
== 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>
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==