The Four Stages of Life as a Hindu - Research Paper Example

? The Four Stages of Life as a Hindu Hinduism, the oldest religion in the world, recognizes the four “ashramas” orstages of life – Brahmacharya or the student stage, Grihastha or the householder stage, Vanprastha or the retirement stage, and Sanyasa or the ascetic stage. Life, for a Hindu, is expected to be as long as 100 years, and is thus somehow equally divided into four parts, or 25 years for each of the four stages. A “samskara” or ritual signals the beginning of each stage in a person’s life, practically for the purpose of helping him leave his past life completely behind, as Hindus believe in reincarnation. Overall, the first three stages aim for an appreciation of life, while the fourth one is centered upon the rejection of life and the attainment of wisdom. During the first three stages of Hindu life, one is expected to observe the “dharma” or the laws of morality and the “sistacara” or the ideal social culture (Jhingran 77). Only Hindu males, however, are expected to undergo the four stages (76). Overall, the first three stages only include men and not women. Nevertheless, wives may participate with their husbands’ role beginning with the second stage. (“The Four Stages”) The first stage is the student stage, or Brahmacharya, where a Hindu male is expected to live and study with a guru or teacher for several years (“The Four Stages”). Normally, a high caste Hindu male undergoes the student stage from the age of 8 to 12 years old up to about 18 to 24 years old (“Hinduism”). This is the stage where the student serves the guru and shows respect to his teacher, as well as develop the habits, skills and practical knowledge he needs for the succeeding stages (“Hinduism”). Moreover, it is during this stage that the student begins studying the Vedas, or the sacred Hindu texts. (“The Four Stages”) It is actually only the Brahmins who are supposed to study and memorize huge portions of the Vedas as well as the accompanying texts, while at the same time undergoing training in the various Hindu rituals. Moreover, these Brahmins, as well as all other members of the other castes, learn the procedure for setting up and maintaining their own household worship, which are centered on the holy fire of Agni, the Hindu god of fire and receiver of sacrifices. (“The Four Stages”) It is interesting to note that the study of the Vedas applies only to those who belong to the “twice-born” castes, or the upper three castes – the Brahmins, the Kshatriyas and the Vaishyas – or only those to whom the religion applied in the Vedas applies. The Shudras, or the servants of upper castes and peasants, are therefore excluded from the study of the Vedas (“Social Organization”). On the other hand, members of the twice-born castes, before they become a student, undergo a certain ceremony called the thread ceremony, where the initiate wears a red thread over his left shoulder. This is symbolic of the formal and official entrance of a young boy into Hinduism. The thread ceremony is a kind of samskara or ritual not only ordains a young boy into Hinduism but also confers in him the quality of being reborn and permits him to hear the sacred Vedas for the first time and learn his first mantra. (“The Four Stages”) The student at this stage is also expected to remain celibate (Sharma 28). The means of which is to preserve the semen, which is the “vital fluid of life,” and the purpose of preserving this vital fluid is to have “glowing faces, reddish or pinkish countenance, strong muscles and bones, [and] proportionally built healthy bodies” (29-30). Overall the ultimate purpose of the student stage is the development of three aspects of a young person’s self and personality: body, mind and intellect. (30) Lastly, the student is expected to avoid any form of luxury or pleasures, and to practice forgiveness, perseverance and self-control. He is also expected to develop control of emotions like anger and jealousy. (Jhingran 78) After the student stage or Brahmacharya, the next stage of life for a Hindu male is the householder stage, or Grihastha. It is believed that this particular stage is the most significant among the four “ashramas” since it seems to be strongly prerequisite to the fourth stage, or “Sanyasa” (30). It is also hailed as the “most worthy mode of life” (Jhingran 78). Two other reasons why the Grihastha stage is the most important is because it is like an imitation of the Hindu gods who have spouses themselves (31). Other advantages include a relative increase in life span for married people and the chance to be able to train how to cope with life’s problems. (30) The most significant event that marks the beginning of this stage is an “elaborate, many-day marriage ceremony” (“The Four Stages”). In fact, marriage serves as the completion of his formal studies from the student stage. Moreover, it is during this stage that the Hindu male is focused on three aspects of his life: his own family, the career he practices, and the community he lives in (“Hinduism”). Therefore, as he begins to form a family and have children, he also starts to establish himself in the career he has chosen and at the same time he maintains an active participation in the community where he and his family lives. (“The Four Stages”) As a family man, the Hindu male in the householder stage is considered a god and his wife a goddess (Sharma 32). However, the man is expected to establish his own household as well as maintain a strict adherence among his family members to the rules of Hindu worship. He should therefore make it a point that the Hindu rituals are strictly and religiously carried out in the proper manner and at their proper times (“The Four Stages”). Other duties of the Hindu parents in the householder stage is to show respect for elders and in the process set a good example to their children, as well as cater to their children’s needs, especially educational and emotional needs. (Sharma 31-33) When it comes to his role in active community participation, the Hindu male in the householder stage is also expected to look after and support people who are undergoing any stage of Hindu life, whether it is a male or female Hindu. (“The Four Stages”) The third stage in the life of a Hindu is Vanprastha, the forest retirement stage, or the time when the Hindu male and his wife retires. The signal for the beginning of this stage is when the Hindu man’s son has become old enough to become a father himself and is ready to assume the roles of household leader. As they relinquish their roles in the household, their roles and participation in the community also diminish. The Hindu male and his wife then retire to a life of contemplation and preparation for their coming death and rebirth. They can do this in two ways: by choosing to become hermits or by choosing to do “bakti” or active worship of the pantheon of Hindu gods and goddesses (“The Four Stages”). This is also a time for both husband and wife to be able to think and consider the significance of life, as this is now easier to do without the interruption of duty and work (“Hinduism”). Nevertheless, as an extension of the householder stage, the forest retirement stage is also a time when one should finish his duties, but this time with a “sense of detachment” (Sharma 33). This means that, in Vanprastha, although one is doing his duties just like the previous stage, the husband and wife are expected to fulfill their duties with but little emotional attachment to the task. Moreover, someone at this stage may want to do social work, helping the poor, performing daily worship as well as a pilgrimage to sacred places (34). This is somehow a busy stage too just like in Grihasta but the activities during Vanprastha are more centered on religion and detachment. In fact, the purpose of this stage is for one to prepare himself for the Sanyasa Ashrama. (34) The fourth stage of Hindu life, or Sanyasa, is the forest dweller or ascetic stage, and is a stage which a person may enter at any time. The forest dweller stage is the time when the Hindu man and his wife seek to live the life of asceticism and they may both choose to move to the forest to begin this stage (“Hinduism”). As a “sadhu” or “sannyasin,” they reject life for the purpose of attaining “moksha,” or a state where one is freed from the cycle of “samsara” (“The Four Stages”). In fact, “Sanyasa” means “renunciation, resignation, abandonment or relinquishment” (Sharma 34). The most important decision that the Hindu man and his wife must make at this point in their lives is to reject household duties and responsibilities and, strangely, religious beliefs. In fact, the “samskara” or ritual making one a “sannyasin” involves the burning of the Vedas or the Holy Scriptures and the red thread. The burning of the Vedas signifies one’s giving up of his role in the cosmos, while the burning of the red thread symbolizes the rejection of one’s status as twice-born. This means that they have given up even their caste and the roles they have adopted in accordance with this caste. This means that even a “shudra” loses his low-caste identity as he becomes a “sannyasin.” (“The Four Stages”) However, if both husband and wife become “sannyasis,” problems may arise as they cannot possibly relinquish their duties to their families. This is the rationale behind not allowing ladies to become hermits (Sharma 34). The person who chooses to become a “sannyasin” then becomes hermits who wander aimlessly and live lives without even the basic needs of shelter or possession. As to their food, they swear not to acquire it through work but only if they find it or if someone gives it to them. The purpose of the “sannyasin” is not anymore the physical sustenance of the body or service to the community, but the search for spiritual enlightenment and power, in order to achieve true wisdom (“The Four Stages”). Nevertheless, mental and economic independence are also two motives of the “sannyasin” for after which, he can return to his city or town. (“Hinduism”) Overall, the philosophy of the “sannyasin” generally involves an idea of neutrality. This is a spiritual and psychological state where one neither hates nor loves anything or anyone, thus the “sannyasin” lives a life which is beyond the system of good and evil and is completely independent of it (“Hinduism”). It is believed that a true “sannyasin” is one who has already learned how to control his passions, desires, and attachments towards worldly objects (Sharma 34). Furthermore, just like Janak in the Ramayana, the “sannyasin” “[enjoys] life with a selfless approach [and where] his physical suffering could not disturb his mind” (35). Thus, it is possible for one to go back to society as a “sannyasin” as long as he carries with him the spirit of detachment that he has acquired through a previous life of austerity. Moreover, generally “sannyasins” will become either kind and generous in terms of blessings, or wrathful and ready to use magic against anyone who contradicts them. (“The Four Stages”) Aside from their religious significance, the four stages of Hindu life – Brahmacharya, Grihastha, Vanprastha, and Sanyasa – are a testament to some core beliefs of Hindus. First of all, the student stage somehow implies the value of obedience as a primary tool in attaining wisdom. Without obedience to the laws of morality, one cannot be expected to complete all four stages of life. Secondly, the householder stage is a reminder that it is only by sharing oneself with one’s spouse, one’s family and one’s community that one can prove oneself productive and can prove the previously learned values during the student stage to be practical and useful. Thirdly, the message of the retirement stage seems to be one of meditation and contemplation of death and rebirth – two things that would finally complete life, in order to prepare oneself to meet these. Lastly, the ascetic stage, where one derives wisdom through austerity, is a proof that the greatest things in life, such as wisdom, is attainable only through great sacrifice. Furthermore, the fact that one may be able to go back to one’s previous life after contemplation during the ascetic stage teaches us that life is always a totally new, better and more profound experience if lived through wisdom’s eyes. Works Cited “Hinduism: The Four Stages of Life.” 2011. Lander University. 10 Aug 2011. Jhingran, Saral. Aspects of Hindu Morality. Delhi, India: Motilal Banarsidass., 1989. Print. Sharma, Shiv. Brilliance of Hinduism. New Delhi, India: Diamond Pocket Books Ltd., 1992. Print. “Social Organization.” 1997. University of Wyoming. 10 Aug 2011. “The Four Stages of Life.” 1997. University of Wyoming. 10 Aug 2011. Read More