z:\ ambedkar\vol 04\vol4 05.indd MK SJ DK YS 23 9 2013/YS 8 11 2013 254
254 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
Judging what Manu says in the light of history there are several questions which arise. Referring to the Vedas the theory of stages in life is quite unknown. The Vedas speak of Brahmachari. But there is nothing to show that Brahmarcharya was regarded as an inescapable stage in life. There is reference to ‘Yatis’ in the Rig-Veda. That again was not regarded as a stage in life. Indeed unlike the Sannyasi the Yati in the Rig-Vedic times is a hated institution. In fact there are many hymns in the Rig-Veda where Indra is spoken of as having thrown the Yatis to the wolves. Why did the Brahmins formulate this theory of the four Ashramas? This is the first riddle about the Asbram Dharma.
The second riddle relates to the order of sequence among the four Ashramas. Now there is no doubt that there was a time when it was open to a Brahmachari to enter any of the three Ashrams. He may become a Grahasthashrami or he may at once become a Sannyasi without becoming a Grahasthashrami. Compare what the authors of the Dharma Sutras have to say on the point.
Vashishta Dharma Sutra says [1] :
“There are four orders, viz. (that of) the student, (that of ) the householder, (that of) the hermit, and (that of) the ascetic.”
“A man who has studied one, two, or three Vedas without violating the rules of studentship, may enter any of these (orders), whichsoever he pleases.”
Gautama Dharma Sutra says [2] :
“Some (declare, that) he (who has studied the Veda) may make his choice (which) among the orders (he is going to enter).”
“(The four orders are, that of) the student (that of) the householder, (that of) the ascetic (Bhikshu), (and that of) the hermit in the woods (vaikhanasa).
Why did Manu remove the option and make the married state an obligatory state, why did he make the married state a condition precedent to the stage of hermit and the stage of hermit a condition precedent to the stage of a Sannyasi?
If the four stages of life have been devised to serve some important end it is difficult to understand why the two classes Shudras and women were excluded? The Shudras and women can only be householders according to the scheme of Manu. Why can they not be Brahmachari, Vanaprasthi or Sannyasi? What harm can there be either to them or to society if the Ashram Dharma was open to them ?
There are other riddles about the system of Ashram Dharma.
1 S.B.E. Vol. XIV. p. 40. Chapter VII. verses 1, 2, 3.
2 S.B.E. Vol. II, p. 192. Chapter III. verses 1, 2.