A History of Indian Literature v1.c8.s8.25

v1.c8.s8.25

This is, however, by no means tantamount to saying that the Brahmans took no part in philosophical speculation; for warriors and members of the higher castes in general were educated in the Brahmans' schools, and there must have been a brisk exchange of philosophical ideas between the Brahmans and the other educated classes at all times.¹ Moreover, not every Brahman was a priest or an adept in the art of the sacrifice. There were Brahmans, both rich and poor, who pursued worldly professions,² and there must have been many of these who sympathised with the sceptics and the exponents of new doctrines. Lastly, as has so often been the case in the history of Indian thought, the Brahmans had the knack of bringing into line with their own priestly wisdom and orthodoxy even such ideas as were in opposition to them. They succeeded in doing this by means of the doctrine of the four Aśramas (stages of life), whereby the ascetic and hermit life was made an essential part of the brāhmaṇical religious system. This doctrine consists of the principle that every "Aryan," *i.e.*, every man belonging to one of the three highest castes, who wishes to lead an ideal life, must pass through four stages of life. First, as a pupil (Brahmacārin), he must live with a teacher and learn the Veda; when his period of training is accomplished, he must found a household, and as a householder (Gṛhastha) beget children and offer the prescribed sacrifices to the gods, or have them offered. On approaching old age, however, he should quit his house, and, as a forest-hermit (Vānaprastha) henceforth perform only limited sacrificial service, but meditate the more upon the mystical and symbolical significance of the sacrifice. But only when he feels his end approaching, shall he give up this sacrifice and meditation also, renounce all good works, and as an ascetic fleeing from the world (Sannyāsin) henceforth ponder only over Brahman, the highest world-principle, and strive for union with it.¹