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India as Known to Panini: A Study of the Cultural Material in the Ashtadhyayi c8.s2: Section 2. Āśramas

India as Known to Pāṇini: A Study of the Cultural Material in the Ashṭādhyāyī c8.s2

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Section 2. Āśramas

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Pāṇini knows of (1) Brahmachārin (V.2.134), (2) Gṛihapati (IV.4.90), (3) ºParivrājaka (VI.1.154), and (4) Bhikshu (III.2.168). The system of four *āśramas* is called by Kātyāyana *chāturāśramya* (V.1.124).

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*BRAHMACHĀRIN*—Brahmacharya denoted the condition or life of a Brahmachārin or religious student. The institution of *Brahmacharya* was known to Pāṇini in its full development. He refers to educational institutions known as the *Charaṇa* or Vedic schools devoted to the study of some major recension (*āmnāya*) of the Vedas together with its accessory and subordinate literature (IV.3.126). The Brahmachārins congregated for study at a *Charaṇa* which was run under the direction of one great teacher or Vedic exponent. From the manner of Pāṇini's reference to this organisation it appears that the Brahmachārins looked upon their *Charaṇa* as their *alma mater*, and were attached to it by permanent bonds of common fellowship with other members of the same school, all distinguished as *sabrahmachārins* (*Charaṇe Brahmachāriṇi*, VI. 3.86).

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The growing distinction of the religious student is indicated by the emergence of a new word *Varṇī*, unknown in the Saṁhitā and Brāhmaṇa literature. Pāṇini explains it as a synonym for Brahmachārin (*Varṇād Brahmachāriṇi*, V.2.134). According to the *Kāśikā* the students of only the three upper classes (*traivarṇika*) were called *Varṇī*.

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The preceptor or *Āchārya* initiated the young student. Every pupil became attached to his preceptor by a formal ceremony which Pāṇini calls *upanayana* and *āchārya-karaṇa* (I.3.36). The *Kāśikā* explains it as follows:

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'*Āchāryakaraṇa* is a ceremony (*kriyā*) by which the

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teacher brings the pupil (*māṇavaka*) into close relationship with him (*ātmasamīpaṁ prāpayati*). By means of this ceremony the *upanetā* (performer of the *upanayana* ceremony) formally becomes the *āchārya*.'

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Pāṇini uses the two terms *māṇava* and *antevāsin* for the pupils (VI.2.69). The former were also called *daṇḍa-māṇavas* (IV.3.130), probably from the staff they bore. The *māṇava* seems to have been a novice, as seen from the term *bāla* applied to him in the *Mātaṅga Jātaka*, which also calls him *daṇḍa-māṇava* (IV.379, 387).

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Pāṇini mentions a *daṇḍa* made of *palāśa* wood (*Butea frondosa*) as *āshāḍha* (V.1.110).

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PERIOD—There is a general rule by which the student was to be named after the special circumstances of study (*Tadasya Brahmacharyam*, V.1.94). The maximum period of studentship is stated by Kātyāyana to be 48 years, the student concerned being called *ashṭā-chatvāriṁśaka* (also *ashṭā-chatvāriṁśī*). The same *vārttika* refers to *gaudānika* whose period of study ended by the performance of the *godāna* or hair-cutting ceremony (cf. *Manu*, II.65).

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Besides the studentship proper for fixed periods, there were occasional studentships for shorter terms, e.g., students for half a month (*ardhamāsika*), a month (*māsika*), or a year (*sāṁvatsarika*), as instanced by the *Kāśikā*.

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Kātyāyana also introduces a new feature, viz. naming occasional students after their subjects, or vows (special disciplines adopted by them), e.g. *Māhānāmnika*, one studying the Mahānāmnī hymn (a kind of Sāman, cf. *Gobhila Gṛihyasūtra*, quoting *Rauruki Brāhmaṇa*); *Ādityavratika*, a student who had consecrated himself to the vow of mastering the *Āditya Sāma* (cf. *Jaiminīya Upanishad Brāhmaṇa*), *Avāntara-dīkshī* (one who enters upon the vow of studentship for an intermediate period), and *Tilavratī* (probably the vow of studentship to last through life, such as that of the *naishṭhika Brahmachārī*).

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The occasional studentships for shorter terms or study of special texts or observance of particular vows points to a new feature in the educational system. These gave to seekers after truth and advanced knowledge, opportunities for specialisation to realise their desires towards self-fulfilment both through the study of texts and prescribed practices. This practice of occasional studentship is also known to the *Upanishads*. *SNĀTAKA*—The student who completes his study is called *snātaka*. The Gaṇasūtra holds it as completion of Vedic study (*Veda-samāpti*, V.4.29). The more proficient *snātaka* was singled out as *nishṇāta* (with his study fully completed). This term for proficiency was later on applied to proficiency in any study or craft, *e.g.* *nishṇātaḥ kaṭakaraṇe*, skilled (*kuśala*) in the art of mat-making (VIII.3.89). The epithet *sragvī* (V.2.121, wearer of garland) appears also to have been applied to a *snātaka*. The *srak* was a sign of graduation and the *Gṛihya Sūtras* differentiate it from the ordinary garland for decoration called *mālā* (V. M. Apte, *Social and Religious Life in the Gṛihya Sūtras*, p. 107). Manu also applies the term *sragvī* to a *snātaka* (*Manu Smṛiti*, III.3). A student who ends his studentship and enters upon the householder's life is condemned by Pāṇini as *khaṭvārūḍha* ('taking to the luxury of sleeping on a cot,' not permitted to a Brahmachārī, II.1.26). *HOUSE-HOLDER*—*Gṛihapati* is the regular name, from the *Ṛigveda* onwards, for the householder as master of the house. Pāṇini refers to him in connection with the Fire kindled at the time of marriage with whose worship commenced his life as a householder (*Gṛihapatinā saṁyukte ñyaḥ*, IV.4.90). The *Kāśikā* treats *Gārhpatya* as the technical term for the Household Fire.

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His wife was technically called *Patnī* derived from the term *Pati* to whom she was wedded at the sacrifice (*Patyur-no yajñasamyoge*, IV.1.33). The two together tended through life the sacred Family Fire, (*Gārhapatya Agni*) essential for the performance of domestic ceremonies. As stated by Manu (III.67) the married couple installed and tended the *vaivāhika agni* for the *gṛihya* rites. They were also called *āvasathika* from their dwelling in an *āvasatha* (IV.4. 74), from which their Fire was named *Āvasathya*.

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Happy family life is envisaged in such terms as *suprajas* (V.4.122), *bahupraja* (V.4.123), *putrapautrīṇa*, 'having healthy sons, a big family, and enjoying generations of sons and grandsons' (*putrapautram anubhavati*, V.2.10).

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The head of the family was called *Vaṁśya* (IV.1.163) or *Vṛiddha* (I.2.65), i.e. Patriarch, and its other members *Yuvan* (Juniors). Pāṇini teaches different suffixes to distinguish the head of the family from its junior members. This distinction between the patriarch and his descendants was expressed by appropriate suffixes, e.g. Gārgya as patriarch, and his juniors as Gārgyāyaṇa. The family or the household was the centre of social life supporting its different factors. These distinctive titles were of real practical value; e.g. a Gārgya as patriarch represented his family in the social assemblies, whereas the junior members called Gārgyāyaṇa would be given the nomenclature Gārgya only when they were admitted to the headship of the family in the absence of Gārgya the elder.

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The duties of the householder were to entertain the guests (*atithi*), to make suitable gifts on occasions (*vyaya* I.3.36; *upayoga*, I.3.32), to perform the family sacrifices (*yajñas*) and offer due worship to the ancestors (*śrāddha*, IV.3.12).

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The economic pursuits of a householder are also indicated. He might be a priest (*ṛitvik*), merchant (*vāṇija*, VI.2.13), an agriculturist (*kṛishīvala*, V.2.112), craftsman (*śilpī*), a labourer earning wages (*bhṛitaka karmakara*, III.2.22), and the like. Rich householders are referred to as possessing hoarded wealth, amounting to 100 (*naiskha-śatika*) and 1000 *niskhas* (*naishka-sahasrika*, V.2.119).

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