THE PRESENTATION WAS MADE BY SHRI LOKESH DUTT, MA-ARCHAEOLOGY 2021-23 BATCH

1. SUBMITTED BY : Lokesh Dutt
M.A. 1st
SEM
Social & Economic System and
Institutions
SUBMITTED TO : Dr. S.D. Sisodia
GUIDED BY : Dr. R.A. Sharma
Session : 2021-23
DEPT -
Ancient Indian History, Culture &
Archaeology

2. Ashrama System- A Noble Socio-Philosophical
System- The theory of the Ashrama System
represent one of the great socio-philosophical
doctrines of the early Indian thinkers. This theory
reveals their attempts to understand the basic
meaning of human life and its purpose. As they
thought man's life is not a trivial affair. He has to
live it very thoughtfully and carefully. The great
seers of the Indian society have given the guidelines
for the planning of man's life through the Ashrama
theory. It explains the "journey of life " in the
direction of Brahmana.
The Sanskrit word "Ashrama" literally denotes
a halting or resting place. The word also
means 'stages' ,'monastery' ,duties etc. The
word Ashrama comes from the Sanskrit room
"srama" which means "making an effort " .In
this way, "Ashrama" literally means a step in
the journey of life. According to the Hindu
ethics, the final aim of life is liberation or
'Moksha'. Every asrama is a step in the long
journey towards the realisation of that aim.
Ashrama System

3. The four Stages of Ashramas
Brahmacharya Ashrama
(Stage of Studentship)
Grihastha ashram
(Stage of Householder)
Vanaprastha Ashram
(Philosophic Recluse)
Sanyasa Ashrama (Stage
of Renunciation)

4. “Every ashrama is like a railway junction, where for every train to
arrive at the right track and platform, a change of points is needed
before hand.”

5. MOKSHA
SANYASA
VANAPRASTHA
GRIHASTHA
DHARMA
BRAHMACHARYA
NOT FOLLOWING
DHARMA
REWARD PUNISHMENT
RINA
ARTHA
KAMA
DHARMA
DHARMA
DHARMA
NOT FOLLOWING
DHARMA

7. Brahmacharya Ashrama (Stage of Studentship)
It is the first stage of Ashrama which means for acquiring
knowledge, developing discipline and moulding character.
Its start with the initiation ceremony called 'Upanayanam'
(means 'conducting nearer').
The main purpose of this ceremony is to bring the individual
nearer to the life-purposes (Purusharthas). This also
brings him nearer to the teacher. This sacrament marks the
'second birth ' of the individual that is birth into a higher
life. Those who undergo this sacrament wear the sacred
thread the 'Yajnopavita' are known as 'dvija' or twice born.

8. With his spiritual birth, the twice born begins his
educational career with the teacher called 'guru'.
The Brahmachari is supposed to go to his 'guru' who
lives in the forest hermitage. He stays with him for
study,serves him in a humble manner and makesself
study (swadhyaya). He acquires the knowledge of
both shastras and shastras ( weapons,instrument
and books), tattwa and vyavahara (theory and
practice), siddhanta and paddhati (Principle and its
application). He has to lead a life of simplicity and
hard work.
Beginning of Education in the Gurukula

9. It is here the individual's character is moulded and
given a shape. His behaviour,thought
patterns,attitudes,feelings and instincts are
channelized in the way that prepares a sound base
for the years to come. He has to observe "Indriya
Samyama" (control of senses).Through this he
develops the strength of power and perception.
This helps the learning process. This stage
transforms a raw ,animal like human child into an
intelligent,disciplined,wise and responsible young
man who is prepared in all ways to meet the
challenges of life.
Personality and Character Development

10. After the end of his student career,the
Brahmacharin gives a present (guru dakshina)
to his preceptor (guru) according to his ability
and returns homes to lead the householders
life. The guru gives the final instruction and
sends the students home . This first stage
normally extends from 10 to 12 years
depending upon individual efficiency and
interest.
Gurudakshina and Receiving Final Instruments

12. The second stage is that of the Grihastha or householder.
This stage is entered at marriage,when the student has
completed his studentship and is ready to take up the duties
and responsibilities of household life. The individual in this
stage gets married ,earns money and begets children. In this
stage, the individual pursues wealth (Artha) and pleasure
(Kama) within the limits of the moral law (Dharma).
A householder should earn money by honest means and
enjoy and distribute it in a proper manner. Marriage which is
regarded as a 'sacrament' for the Hindus provides for the
enjoyment of sex life.The person has to consider his wife
from his real partner in life;She is his 'Ardhangini'.Hecannot
do any religious ritual without her.
Grihastha ashram (Stage of Householder)

13. 1- All the other or Ashramas exists because of the support given by Grihastha Ashrama. As Manusmriti points out. As
all streams and rivers flow to rest in the ocean,so all the Ashramas flow to rest in the householder.
2-This stage helps the householder to perform the religious rites (Dharma Sampatti). It also enable him to perform
the basic duties of a married person namely, the Panchamahayajanas or five great sacrifice along with the wife:Daiva
Yajna, Rishi Yajna,Pitru Yajna, Bhuta Yajna and Nara Yajna (or Atithi Yajna).
3-In this stage, the individual fulfills his obligation towards the society. He earns money ,protects his own family
and never makes it a parasite on the society. He begets children and assures the continuation of the race. He takes
care of the Brahmacharis, Vanaprastha and Sanyasis who are not supposed to earn their living.
4-It is in this stage,the individual engages himself in all activities incidental to his "Varna".
Importance of Grihastha ashrama

15. The third is the Vanprasthashram. According to Manu Smriti ,when a householders sees
his skin wrinkled,and his hair white, and the sons of his sons,then he may resort to the
forest.
Abandoning all food raised by cultivation, and all his belongings,he may depart into the
forest either,committing his wife to his, or accompanied by her. Taking with him the
sacred fire and the implements required for domestic sacrifices,he may go forth from
the village into the forest and reside there,duly controlling his sense. The ancient
word for vanaprastha was Vaikhanasa. If a person suffered from an incurable
disease,he was allowed to start on the great journey till the body falls to rise no
more. Member of all Varnas except sudras could become vanaprastham. Most of the
duties prescribed for vanaprastha ashrama were similar to those of the next Ashrama
called Sanyas. It was so since Vanaprastha was a preparation for sanyas. It was a
transitional period between the two opposite types of stages, that of the householder
and of the recluse.
Vanaprastha Ashram (Philosophic Recluse)

17. The is the last stage in the life of a person. This is the time for renunciation. A
vanaprastha becomes a 'yati' or an 'ascetic' on the attainment of mental serenity.
When the hermit retires from the stage of vanaprastha he is at liberty to lay
down all his responsibilities and commitments and become a wandering ascetics.
This final stage is designated as 'Sanyasa' or 'total unburdening' or 'total
abandonment'. The primary goal of the Sanyasi is to attain 'moksha'. The Sanyasi
gives up all the bondage and attachments of this world. He gives up his
name,changes his clothes,leaves his race,family and even his sect. He puts on a
saffron cloth gives up shelter in any form. He receives his food through begging.
He never stays at one place for more than three days. He performs meditation and
preached Dharma . He belongs to the Paramatma to his real self. He is thus known
as 'Parivrata'(a wanderer), Bhikshu (beggar),Yati (restrained one) and Muni(silent
mystic).The Sanyasis life is thus a spiritual life.He is the sacrifice incarnate.He is
the source of inspiration and founder of the path of Dharma for the society.
Sanyasa Ashrama (Stage of Renunciation)

18. IMPORTANCE
The ashram system is life management.
These are nicely arranged. To lead a
quality life, we need proper guidance, and
this system gives us general guidance. As
detailed earlier, all ashrams have to be
managed in different ways because bodily
conditions are different and the purposes
are also different.