Chapter 6 Religions of South Asia 201beads around his neck. A man like this is regarded as a little dangerous, both
fearsome and holy, and yet devout persons offer coins that he accepts, thus
transferring merit back to the givers (while also feeding himself). These reli-
gious gifts are known as daan, the gifts that support religious persons and estab-
lishments, a practice followed by kings and ordinary persons since ancient
times. The recipients are renouncers (sadhus or sanyasis), who have taken vows
of renunciation (sanyas), often in a cremation ground. The goal of this renunci-
ation is liberation, freedom from rebirth. (Sometimes the goal is a simpler free-
dom from the demands of making a living and family life.)
Sanyas may be taken at any time, so sanyasis may be young men, but the
classic formulation of life stages places it at the end. The four stages of life,
known as ashramadharma, were enunciated by Manu (first century B.C.E.) but
are still well-known, and many still follow the formula. The first stage is brahm-
acharya, the period of youth when (in ancient days) one studied the Vedas
under a teacher (guru) or, these days, while one is a student and presumably
living a life of celibacy and self-discipline, often marked by white robes. Most
young people do not dress this way today, but white-robed novices are often
seen in religious places like ashrams.
The second stage is grihasthya, the householder stage of full participation in
this world. It begins with marriage and the whole involvement of raising a fam-
Sadhus in Varanasi. These men have taken the vow of sanyas, embracing a life of renun-
ciation, seeking liberation in moksha. They own nothing but what they carry, and live
on gifts of food from individuals and temples.