History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c96.s1.70

v7.c96.s1.70

930-975 (of the same volume). The span of human life is said to be one hundred years or winters or autumns from the times of the Ṛgveda (Ṛg. VI. 4. 8; 10. 7, 12. 6, 17. 15, 24. 10 in all the e hundred winters), VII. 101. 6, X. 161. 3 and 4 (autumns). As no one could say how long one might live it is not to be supposed that each stage was of 25 years; all that is meant is that a man may, if he lives long, pass through the four stages. The word *brahmacārī* occurs in Ṛg. X. 109. 9 and Tai, S. VI. 3 10. 5 and *brahmacarya* in Tai. S. VI. 3. 10. 5 and Tai, Br. III. 10. 11. In Ṛg. VI. 53. 2 occurs the word 'gṛhapati' (lord of the house) meaning the same thing as gṛhastha. Indra is said to be the friend of munis (in Ṛg. VIII. 17. 14) and yatis are said to have praised Indra (Ṛg. VIII 6. 18). The Kaṭha Up. IV. 15 saying that the self of the *Muni* (knowing the reality) becomes one with the Supreme Self indicates that the reference is to a Sannyāsin who had realized the Supreme Spirit The Br. Up IV. 4. 22 saying that the Great Self is the Lord of the universe, that brāhmaṇas seek to know him by study of the Veda, by sacrifices and gifts, by austerities (*tapas*) and by fasting and that, after realizing that Supreme Self the man becomes a muni, that desiring this stage only the wandering (ascetics) leave home (take to that stage). Here those engaged in *tapas* are placed at an earlier stage than pravrajyā. Therefore, the Ch Up II 23. 1, speaking about three branches of Dharma, should be taken as mentioning the three āśramas and the words 'one who is firmly established in *brahman* obtains immortality' should be taken as referring to the 4th Āśrama. As pointed out in H. of Dh. Vol II pp. 928-929 most of the rules laid down for forest hermits are the same as those for the sannyāsin and there was difference between the two in a few matters only. From Br. Up II. 4. 1 ff and IV. 5. 2 ff. (where the word *pravrajiṣyan* is used) for *udyāsyan* (in II. 4. 1) it follows that Yājñavalkya became a sannyāsin (or parivrājaka) immediately after leaving the householder's life. Later on in the *Kalivarjya* acts the stage of being a forest hermit is included. Vide H. of Dh. Vol. II. p. 420 n. 999 on Chān. Up. II. 23. 1. The stage of householder (gṛhastha) was highly praised. Vide H. of Dh. Vol II pp. 424-425, 640-41, Vol. V. pp. 1026-27.