Retired life in Forest

The time of retirement from ordinary household duties has been fixed at any time after the age of fifty years.³ This indefiniteness is due to several conditions to be fulfilled before retirement. One of these conditions is personal and depends upon the strength one retains after the age of fifty years. Generally one is to retire at the commencement of the old age, which naturally varies with different individuals. The sign of old age is, however, indicated. It is stated by Manu (VI. 2) that one should retire when one sees his skin becoming wrinkled and hair turning gray. Kautilya (Arthasastra Book II, Chapt. I, 4, 8) lays down a more precise sign of old age when he says "whoever has passed the age of copulation may become an ascctic after distributing

3. Panchasa urdhvam vanami vrajet.

the properties of his own acquisition." Manu (VI. 1), however, overrules this text when he says that "a twice born may dwell in the forest taking a firm resolution and keeping his organs in subjection." The other candition concerns the family and the continuance of the domestic duties towards the family deities, deceased ancestors and living relations, and the society at large. Thus one is not free to retire until he "sees the son of his son." This means that before retirement one should have a son settled down to take the burden of the householders duties which must be carried on for the benefit of the family and the society. Kautilya provides punishments for the delinquent who shirk this responsibility and run away from domestic troubles. Thus it is stated (Arthasastra, Bk. II Chap. II, 48) when, "without making provision for the maintenance of his wife and sons any person embraces asceticism he shall be punished"¹. At this third part of a man's natural term of life in the forest he does not abandon all attachment to worldly objects (Manu, VI. 33). He merely retires from 'the village or town to the forest and reside there duly controlling his senses'. 'But he takes with him the sacred (nuptial) fire and the implements required for (the fire) domestic sacrifices.' He has to offer those five great sacrifices with various kinds of pure food fit for ascetics such as herbs, roots, and fruits (ibid VI, 4, 5) only the simplicity demarcates the forester from the householder. Thus being free from the pangs of passion and sexual desires one can live and think coolly and dispassionately for the individual, social, political, and spiritual good. The extensive literature in Sanskrit, Pali and Prakrit which we still possess have originated from this class of thinkers. They were, therefore, highly respected and generously patronized by the state as well as by the individual visitor. In fact the practice still continues for the common householders to go out on pilgrimage with the main purpose of paying respects to these ascetics and gaining instruction and blessing from them. The kings and 1 The state could stop the retirement because the retired persons, like pensioners of the present day, had to depend on the state for protection and maintenance.

rulers also used to visit them for the identical purposes. On special occasions these ascetics could be persuaded to come down to the village and the king's palace. At retirement one's wife may accompany him to the forest or remain in the family to look after her sons and family. This option indicates the Hindu's love for individual liberty and personal inclination which is the chief ideal of the modern civilization. This liberty slackens the marriage tie and wedlock when there in no more sexual desire left a woman is free to transfer from the husband her attachment towards the children. But in cases of the most successful marriages the mental attraction for the husband's company remains unabated even in the absence of physical attachment. A forest dweller who, however, retires with his devoted wife practises in order the four kinds of asceticisms. At the first stage they are known as audumbara. The significance of this term is derived from the observance of celebacy by placing the Udumbara plant in the nuptial bed to prevent physical contact between the husband and wife. At the first stage of asceticism the same practice was re-introduced. The ascetic couple lived not so much as husband and wife, but more as loving friends and comrades. At the second stage of ascetic progress they were known as vairinchi. This title appears to have from the great asceticism of Siva one of whose name is Virinchi. Siva as an ideal ascetic (yogin) is well known throughout Sanskrit literature. The ideal at the record stage is to live and practice austerity as Siva did despite his married life. At the third stage the ideal for the retired couple is to become Balakhilya" a class of divine personages of the size of a thumb and produced from the creator's body," who are able "to precede sun's chariot." This indicates probably the freedom from physical and mental vanity and the ability to absorb and disseminate light like the small rays from the sun. At the fourth and last stage the couple is known as phenapa which literally means those who live on foam or froth from the boiled rice. It probably implies the detachment from even food and the disability of the advanced age to pull on any longer. Ascetically it may

indicate the distraction from all worldly attachment even between the husband and wife. One who retires leaving behind his partner of the household life practises in order the seven forms of asceticism. At the first stage he is called Kala-sikha because he puts on a blue tuft which the epithet implies. At the second he is uddandaka as he carries a staff (danda) as a distinguishing mark. At the third stage he is asma-kutta because he resides on stone (asma). At the fourth he is danta-ulukhalika as he then practises penance by resting his teeth (danta) on a mortar (ulukhala). At the fifth stage he is unchehha vrithika because he roams about as beggar with a bowel in hand At the sixth stage he is bailavasin because then he does not beg for his livelihood and lives on the fruit and leaf of the bela tree which grows in plenty in the forest. At the last and the seventh stage he is pancha-agni-madhya-sayina as giving up all efforts even for fresh fruits and leaves he practises severe penance by lying between 'five blazing fires' as Parvati used to do to gain the love of god Siva. The ascetics practising such penances are often met with even at the present time. In whichever of these twelve positions the forest-dwellers are found, all of them are required to follow a common mode of life. They clothe themselves in bark or skin, let their hair and nails grow, eat simple food, sleep on earth, and perform the five-fold daily sacrifices at the initial stage especially when they are accompanied by their wives (Manu VI, 94; Gautam III, 26-36; Baudhayana II, 11, 15). It may appear hard for a modern retired man to assume such austere asceticism instead of enjoying on the well earned rest and illness. The ancient system however, served two good purposes. First, it kept up the health of the retired man owing to achieve life and simple habit and freedom from worldly troubles. Secondly, the society got the benefit of his experience and dispassionate thinking. Lastly, the ascetic practises prepared the recluse for the complete renunciation of the world, took place at the fourth state of one's normal life. In the growing family whenever retired people linger on till death there is always a sort of embarrasment for all. The Hindu custom devised a satisfactory means to get over this inevitable difficulty.

The custom shows a great foresight. Its cultural value and civilized feature are obvious.