Life Stages in Hinduism

Answer

Life Stages in Hinduism

In Hinduism, life is composed of four stages: Brahmacharya, Grihastha, Vanaprastha, and Sannyasa. These stages are also referred to as ashramas, and all the members of the highest three classes in Hindu should go through each of the life stages to attain fulfillment. In Hinduism, Dharma is a law governing the way of life of the people. A unique dharma defines each of the steps of life and what is required of the people. Suryavanshi (2016, p. 514) provides that all the identified life stages are vital for every person in that it aids in achieving salvation. The elements of life are a representation of service, training, retirement and creation. Dharma inspires several themes in Hinduism since it is the foundation of the moral concept. The four stages of life to be discussed include Brahmacharya, Grihastha, Vanaprastha, and Sannyasa. The Brahmacharya is the first life stage since it outlines the point in life where one is educated about the fundamental aspects of life. The Grihastha is the second phase in life where one enters after passing the first phase, suggesting maturity. The third phase, also known as the Vanaprastha, is the third stage in life which indicates retirement from common responsibilities such as becoming a householder. One can spend time on meditation when on the third stage to understand the impact he/she has made in life. The Sanyasa is the final stage whereby an individual quits all the worldly desires and renounces all his hopes, fears and different attachments and instead merges with God. This paper discusses the elements of life in Hinduism as applicable to the top three classes in the society. Also, the research examines the ethics of excluding the members of the lower class in the life stages. Although one can establish how to behave ethically in the society, the stages of life in Hinduism guides the top three members in the society to behave honorably as they advance in life.

Historical Outlook of the Ashramas

                The Ashramas system was first established in the Hindu society during the 5^th century B.C.E. During this time, historians considered the life stages as ideals rather than a common practice. During the 5^th century, a young adult had the freedom to choose the ashramas which he opted to follow for the remaining part of their life (Suryavanshi, 2016, p. 515). In the current period, members of the Hindu community are not expected to go through the life stages. Despite this, the concept is still regarded as a fundamental aspect of the socio-religious tradition of the Hindu.

The Life Stages in Hinduism

Bhramacharya

                The Bhramacharya is also referred to as the student phase. This stage offers a guideline for ethical behavior by exposing an individual to an environment where he can master common life skills. With these skills, one understands how to behave ethically through the other life stages. The Bhramacharya is initiated after an individual attains the age of 12 years and is completed at the end of 24 years. At this point in life, one learns about the critical concepts defining an ethical life. When a person falls within this life stage, carrying out the Upanayan rite (a rite of passage that one undergoes as he/she enters childhood) welcomes him/her into the Bhramacharya phase. The individual is required to stay near a teacher who teaches about the mantras and earthly concepts as are necessary for ethical living. The person in this phase is required to strictly follow the teacher's guide and maintain a disciplined life while performing his duties as usual. Suryavanshi (2016, p. 511) indicate that the teacher educates the learner on the Sastras, Upanishads, and Vedas (religious texts governing the way of living among Hindus) which are crucial in real life. The Bhramacharya stage is a training period which is also the foundation of a person’s life before advancing to the other stages of the Ashramas. A person falling under this phase is required to undergo a formal means of education which guides in attaining practical and spiritual knowledge. The fundamental duties that the student has at this stage includes mastering new life skills and practicing how to have an unwavering devotion to the teachers. One has to prepare for the future profession at this stage of life, master how to become a responsible family man in the future, and how to observe the essentially religious and social concept that leads one through life in the future. The student phase is crucial since it prepares one for future life.

Grihastaashrama

                The Grihastaashrama, also referred to as the Grihastha or the householder, is the second life phase among the Hindus. The second phase guides one into ethical behavior by teaching on familial responsibilities. Being a responsible family man suggests bringing up responsible children. The Ashrama stage is initiated at marriage when an individual has a duty of fending for the family and supporting it. The Grihastha phase begins when a person passes the 24-year mark (Van Voorst, 2016, p.8). The life phase is noted when an individual is aged between 24 and 48 years. A person falling in this category can now get married and live a life where he is required to carry out his worldly duties. Life at this stage is considered a period where one is required to engage in many sacrifices with the aim of benefiting society. The benefits of the Grihastaashrama is regarded as the fundamental factor which defines the other Ashramas. This stage is crucial in life since it determines one’s future and the factors which may lead to karma. Suryavanshi (2016, p. 516) reports that when one enters this stage, putting an extra effort is mandatory for the individual to earn a comfortable living, carry out his social duties, bear children, and maintain an essential place in society. An individual in this phase is also responsible for the wellbeing of the others present in the remaining Ashramas. The Grihastha lasts until when an individual attains the age of 50. Suryavanshi (2016, p. 517) supports this by deriving that the man is required to pursue wealth (artha) and indulge in sexual pleasure (Kama) as a necessity in life-based on the existing social and cosmic norm. At the Grihastaashrama phase, the children are required to look up to the man for guidance and material support.

Vanaprastha

                Vanaprastha is the third phase of life among the Hindus. This stage guides one to behave ethically by establishing how they can act after retirement from worldly duties. Nesbitt (2006, p. 197) notes that the Vanaprastha is one of the phases of gradual withdrawal. This period marks the end of one’s mission as a householder. Vanaprastha is experienced by an individual falling between the age of 48 and 72 (Van Voorst, 2016, p. 12). At this phase, one is required to leave behind his businesses, duties and responsibilities. In addition, one is needed to do away with the secular life and live a settled and humble life without any discomfort and stress. Kang (2010, p. 589) states that one is required to forget about several worldly attachments and instead focus more on meditation with close relatives. Vanaprastha marks a real-life period where one is provided with a contemplation time to understand the impacts of his/her actions to the society. Moreover, the Vanaprastha phase enables one to engage in self-discovery, thus recognizing the importance of one's actions to the community.

Sannyasa

                Sannyasa is the fourth stage of life among the Hindus. This phase is experienced after one passes the 72-year old mark. At this point, an individual no longer enjoys the worldly pleasures. Stage 4 guides one to behave ethically by implementing all the teachings that one mastered throughout the previous phases of life. According to Saraswathi (2005, p.49), a man available in the Sannyasa stage lacks the wish of becoming a different individual in life and resides in his own world. The fourth life stage is considered a point where one renounces the Dharma, Artha and Kama. An individual can only reach this life stage at his will after accomplishing the previous Ashramas. When a person enters the Sannyasa phase, he/she is expected to maintain a spiritual eye and hence, engage in holy deeds which man cannot provide. At this point, one expects no recognition or fame. The Sannyasi is entirely devoted to God after breaking all his worldly ties. The only concern of an individual under the fourth stage involves attaining moksha. At Sannyasa, one seeks to break from the birth and death cycle.

Ethics of Excluding the Lower Class

The act of excluding the members of the lower class from the life stages is unethical. Arguably, including only the members of the top three classes suggests that the people from the lower category are discriminated against and deprived of the right to master life skills which makes them better with age. Clearly, the life stages guides people’s actions for them to become better in society.

Conclusion

                Conclusively, in Hinduism, the Ashmara phases provides an insight into the stages of maturity which one goes through as one age. The Ashrama is founded on the dharma. This is an important concept which outlines moral and ethical principles that underlies various themes of life among the Hindus. The Hindus believe that life is founded on four stages which every person must go through. The Brahmacharya is the first phase, also referred to as the student stage. At this point, one learns about the essential life skills which guide in ethical living. Step two is the Grihastha, also known as the married phase. At this point in life, one masters how to become a responsible family person. A man must learn how to adequately fend for his family and raise children to achieve his worldly obligation. The Vanaprastha is the third phase in life which requires a person to transfer all the responsibilities of life to a member of the next generation. Arguably, at this point, one is retired from common life responsibilities. The Sannyasa is the final phase of life which requires the individual to give up life desires, materials and prejudices.