Vedic Index of Names and Subjects v1.c3.s1.262

v1.c3.s1.262

Ā-śrama (‘resting-place’) does not occur in any Upaniṣad which can be regarded as pre-Buddhistic. Its earliest use as denoting the stages of a Hindu’s life is found in the Śvetāśvatara Upaniṣad.¹ In one passage² of the Chāndogya Upaniṣad reference is made only to the Brahmacārin and householder, to whom, as a reward for study, the procreation of children, the practice of Yoga, abstention from injury to living creatures, and sacrifices, freedom from transmigration are promised. In another place³ three states are contemplated, but not as consecutive. The Brahmacārin may either become a householder or become an anchorite, or remain in his teacher’s house all his life. Similarly, reference⁴ is made to the death of the anchorite in the forest, or the sacrifice in the village. In contrast with all three⁵ is the man who stands fast in Brahman (Brahma-samstha). In the Bṛhadāraṇyaka Upaniṣad⁶ the knower of the Ātman is contrasted with those who (1) study, or (2) sacrifice and give alms, or (3) are anchorites, and in another place⁷ with those who sacrifice and make benefactions, and those who practice asceticism. This position of superiority to, and distinction from, the Āśramas became later a fourth⁸ Āśrama, the Gṛhastha, or householder, who was in the second stage, being required to pass not only into the stage of Vānaprastha, but also that of the Sannyāsin (Bhikṣu, Parivrājaka). The first stage, that of the Brahmacārin, was still obligatory, but was no longer allowed to remain a permanent one, as was originally possible.