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RIDDLE NO. 17
The Code for Vanaprastha The Code for Sannyasi
“These and other observances must a Brahmana who dwells in the forest diligently practise, and in order to attain complete (union with) the (supreme) Soul, (he must study) the various sacred texts contained in the Upanishads.” VI-29.
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Comparing the Vanaprastha with Sannyas and Grahasthashram with Vanaprastha one sees some very striking resemblances between them. Comparing Vanaprastha with Sannyas there are only a few differences in the modes of life prescribed for them. Firstly a Vanaprastha does not abandon his wife or his rights over his property. But a Sannyasi must abandon both. Secondly, a Vanaprastha can have a fixed dwelling although it must be in a forest. But a Sannyasi cannot have a fixed dwelling not even in a forest. He must keep on wandering from place to place. Thirdly, a Sannyasi is debarred from expounding the Shastras while the Vanaprastha is not expressly placed under such a disability. As for the rest their mode of life is identical.
The resemblance between Grahasthashram and Vanaprastha is also very close. The Vanaprasthi is a Grahasthashrami for all essential purposes. Like the Grahasthashrami be continues to be a married man. Like, the Grahasthashrami he continues to be the owner of his property. Like the Grahasthashrami he does not renounce the world and like the Grahasthashrami he follows the Vedic religion. The only points of difference between the Vanaprasthi and the Grahasthashrami are three.
(1) the Grahasthashrami is not bound to observe abstinence in his food and clothing to which a Vanaprasti is subject. (2) The Grahasthashrami dwells in the midst of society while the Vanaprasthi is required to live in a forest. (3) The Vanaprasti is free to study the Vedanta while the Grahasthashrami is confined to the study of the Vedas. As for the rest their modes of life are identical.
Having regard to these close resemblances between Grahasthashram and Vanaprastha and between Vanaprastha and Sannyas it is difficult to understand why Manu recognized this third ashram of Vanaprastha in between Grahasthashram and Sannyas as an ashram distinct and separate from both. As a matter of fact, there could be only three ashrams: (1) Brahmacharya, (2) Grahasthashram and (3) Sannyas. This seems to be also the view of Shankaracharya who in his Brahma Sutra in defending the validity of Sannyas against the Purva Mimansa School speaks only of three ashramas.