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AS'RAMA
The four stages, conditions, or periods in the life of a Brahmana are: first, that of the chaste student, or brahmacari; second, the period of secular life as a married house-holder or grhastha; third, that of the recluse, or vanaprastha, when there is retirement from the world; and lastly, that of the beggar, or bhiksu, who begs his single daily meal, and meditates upon the Supreme Spirit to which he is about to return. For the Ksattriya there are the first three AsRāmas; for the Vaisya, the first two; and for the Sudra, the grhastha AsRāma only.1 This Tantra3 states that in the Kali age there are only two AsRāmas. The second grahasthya and the last bhiksuka or avadhuta. Neither the conditions of life, nor the character, capacity, and powers of the people of this age allow of the first and third. The two asRāmas prescribed for Kali age are open to all castes indiscriminately.3
There are, it is now commonly said, two main divisions of avadhuta—namely, S'aivavadhuta and Brahmavadhuta—of each of which there are, again, three divisions.4 Of the first class the divisions are
1. Yoga Yajnavalkya (chap. i). 2. Chapter VIII, verse 8. 3. Ibid., verse 12. 4. MahSnirvSna Tantra deals with the avadhuta (those who have relinquished the world) in Chapter XIV, verse 142, et. seq. The Bhairavadamara classes the avadhuta into (1) Kulāvaduta, (2) S'aivāvaduta, (3) Brahmāvadhuta, and (4) Harhsāvadhuta, following in the main, distinctions made in this Tantra. firstly, S'aivavadhuta, who is apurna (imperfect). Though an ascetic, he is also a householder and like Siva. Hence his name. The second is the wandering stage of the S'aiva (or the parivrajaka), who has now left the world, and passes his time doing ptija, japa, etc., visiting the tirtha and pitha, or places of pilgrimage. In this stage, which though higher, is still imperfect, the avadhuta is competent for ordinary sadhana with a sakti. The third is the perfect stage of a S'aiva. Wearing only the kauplna,1 he renounces all things and all rites, though within certain limits he may practise some yoga, and is permitted to meet the request of a woman who makes it of him.3 Of the second class the three divisions are, firstly, the Brahmavadhuta, who, like the S'aivavadhuta, is imperfect (apurna) and householder. He is not permitted, however, to have a S'aiva Sakti, and is restricted to sviyasakti. The second class Brahmaparivrajaka is similar to the S'aiva of the same class except that ordinarily he is not permitted to have anything to do with any woman, though he may, under the guidance of his Guru, practise yoga accompanied by Sakti. The third or highest class—Hamsavadhuta—is similar to the third S'aiva degree, except that he must under no circumstances touch a woman or metals, nor may he practise any rites or keep any observances.
1. The exiguous loin cloth of ascetics covering only the genitals. See the kaupinapancakam of S'arhkaracarya, where the KaupinavSn is described as the fortunate one living on the handful of rice got by begging; ever pondering upon the words of the VedSnta, whose senses are in repose, who ever enjoys the Brahman in the thought Ahambrahmasmi. 2. This is not, however, as some may suppose, a peculiarly " TSntrik " precept, for it is said in S'ruti " talpagatarh na pariharet" (she who comes to your bed is not to be refused), for the rule of chastity which is binding on him yields to such an advance on the part of woman. S'amkaracarya says that talpagatarh is samagamarthimm, adding that this is the doctrine of Rsi Vamadeva. |
