History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v3.c45.62

v3.c45.62

It will be noticed that some of the duties and regulations prescribed for vānaprasthas are practically the same as those for sannyāsins. For example, the rules laid down in Manu VI. 25-29 for forest hermits are almost the same as those for *parivrājakas*²¹⁴² (Manu VI. 38, 43, 44). The Āp. Dh. S. employs the same words twice in delineating the characteristics of both (II. 9. 21. 10 and 20). The order of hermits gradually leads on to or rather passes over into that of sannyāsins. Both have to observe celibacy and restraint of senses, both have to regulate the intake and quality of food, both have to contemplate on the passages of the Upaniṣads and strive for the knowledge of *Brahman*. There were no doubt some differences. The vānaprastha could be accompanied by his wife at least in the beginning, a sannyāsin could not be so. A vānaprastha had to keep fires, perform the daily and other yajñas at least in the beginning, the sannyāsin gave up his fires. The vānaprastha had to concentrate upon *tapas*, upon inuring himself to privations, severe austerities, and self-mortification, while the sannyāsin was concerned principally with saṁyama (restraint or quiescence of senses) and contemplation of the highest Reality, as stated by Śaṁkarācārya on Vedāntasūtra III. 4. 20.²¹⁴³ Owing to the great similarity and virtual fusion of the two āśramas the stage of vānaprastha came to be gradually ignored and people passed from the householder's life directly to the life of sannyāsa. Govindasvāmī on Baud. Dh. S. III. 3. 14–17 remarks that the ācārya (Baudhāyana) should be asked why he describes the two orders of vānaprastha and sannyāsa as distinct.²¹⁴⁴ In course of time no one probably became a vānaprastha and therefore having recourse to the stage of vānaprastha came to be forbidden in the Kali age.²¹⁴⁵