The Religions Book

107

See also: ■ Self-denial leads to spiritual liberation 68–71 ■ A rational world 92–99 ■ Selfless action 110–11 ■ Finding the
Middle Way 130–136 ■ The purpose of monastic vows 145

By the 6th century BCE two very
different traditions in Indian
religion existed. Most people in
India followed the Vedic tradition,
offering sacrifices to the gods and
hoping for a life of wealth and
pleasure, moderated by the moral
and social principles encoded in
dharma. However, others had
become attracted to a different
lifestyle—that of the wandering
ascetic, committed to serious
physical and mental discipline in
order to achieve spiritual liberation,
and shunning both wealth and
pleasure. This ascetic tradition,

known as shramana (a Sanskrit

word that translates as something

like “to work at austerity”) was very

influential in the development of

both Buddhism and Jainism. The

Dharma Sutras—sacred texts on

the rules of correct behavior—

suggested that a person who had

studied dharma (virtue or right

living) was essentially faced

with three possible paths: the

continued study of the Vedic texts

as the principal goal in life; a life

seeking wealth and pleasure; or the

renunciation of everything in order

to become an ascetic. The last

HINDUISM

We learn

In the first stage of life, students

are expected to study the Vedas

under instruction from a guru.

The Four Stages of Life

We withdraw

With the birth of a grandchild, some

may retire from active work and

take time to reflect and advise.

We live

As a householder, a man is expected to

marry, have children, and work

to support family and others in society.

We detach

A few men may take the final step of

becoming a wandering ascetic.

choice was not an uncommon one in

Hindu society at this time; the most

famous example is that of Buddha,

who abandoned his privileged life as

Prince Siddhartha Gautama, leaving

his wife and baby son in order to

become a wandering teacher.

However, the position of the

followers of the shramana tradition—

that asceticism was more spiritually

valuable than the seeking of artha

(wealth) and kama (pleasure)—

placed them in opposition to Vedic

tradition. For around a thousand

years, the Vedas had been used to

teach that seeking material comfort

and personal fulfillment were noble

goals in life, if correctly pursued.

So, was it necessary to choose

between such radically different

paths? Or might it be possible for

a person to enjoy the benefits of

all four traditional goals?

Having it all

In about the 5th century BCE,

further commentaries on dharma

known as shastras offered a new

approach: instead of making one

final choice, a person might work ❯❯

Of Brahmins, Kshatriyas

and Vaishyas, as also the

Shudras, O Arjuna, the duties

are distributed according to

the qualities born of their

own natures.

The Bhagavad-Gita