History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c25.16.1

v2.c25.16.1

In the Ṛg. X. 136. 2, there is a reference⁹⁹⁷ to *munis*, who are wind-girt and who put on brownish dirt (dirty garments). In Ṛg. VIII. 17. 14 Indra is said to be the friend of *munis* (Indro munīnāṃ sakhā) and in Ṛg. X. 136. 4 muni is said to be the friend of all gods. So it appears that even in the times of the Ṛgveda persons who led a life of poverty, contemplation and mortification were known, and were honoured and called munis, while persons corresponding to them among non-vedic people were probably called yatis. But in both these words there is no idea of a certain stage in a well-knit scheme of life. Perhaps the earliest reference to the four āśramas, though somewhat obscure, occurs in the Ait. Br. 33. 11 'what (use is there) of dirt, what use of antelope skin, what use of (growing) the beard, what is the use of *tapas*? O! brāhmaṇas! desire a son, he is a world that is to be highly praised.'⁹⁹⁸ Here it is clear that *ajina* refers to brahmacarya, *śmaśrūṇi* to vānaprasthas (since according to Manu VI. 6 and Gaut. III. 33 the vānaprastha had to grow his hair, beard and nails). Therefore 'malam' and 'tapas' must be taken respectively as indicating the householder and the saṁnyāsin. A much clearer reference to three āśramas occurs in the Chāndogya⁹⁹⁹ Up. II. 23. 1 'there are three branches of dharma, the first (is constituted by) sacrifice, study and charity (i. e. by the stage of householder), the second is (constituted by the performance of) *tapas* (i. e.