By Patrick Olivelle
The lesser identified and explored of the 2 pillars of Hinduism--=a'srama and var.na--=a'srama is the identify given to a process of 4 distinctive and legit methods of major a non secular existence: as a celibate pupil, a married householder, a woodland hermit, and an international renouncer. during this, the 1st full-length research of the =a'srama method, Olivelle uncovers its foundation and lines its next background. He examines extensive its courting to different institutional and doctrinal points of the Brahmanical international and its place inside Brahmanical theology, and assesses its value in the background of Indian faith. all through, he argues that the =a'srama method is essentially a theological build and that the method and its heritage can be rigorously unique from the socio-religious associations comprehended by way of the process and from their respective histories.
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42. 3). 31, no. 117) lists the term among those that can be declined either as a masculine or as a neuter noun. 1 A; Durgasimha, Linganusasana, 66. 43. 8. 44. Sprockhoff 1976, 5,54; 1979,412n. 139; 1981, 82. 1 shall discuss below the few occurrences alluded to by Sprockhoff and Meyer in support of the hypothesis that the term first referred to the life of a householder. 18 Introduction should be regarded, therefore, as a technical use. When the term is used outside that context it invariably refers to a residence.
86. Most introductions to Indian religion, law, and culture merely present this classical formulation in their discussion of the asrama system as if it were the only formulation of the system: Jolly 1928, 320-27; Bloomfield 1908, 288-89; Barnett 1913, 130-31; Chakladar 1962, 559-63; Biardeau and Malamoud 1976, 32-36; O'Flaherty 1973, 78-82; Radhakrishnanl929, I, 132; Zaehner 1966, 113. Smart (1970, 108) in his article on asrama merely enunciates the classical formulation. See also Mees 1935, 74; Bhagwat 1939b, 126-27; Renou and Filliozat 1947,1, n.
1-2. Meaning and Method 21 is difficult to draw accurate historical conclusions from the Pali usage of the term. A wide spectrum of texts in the Canon, however, use this term with a very similar, if not identical, meaning. This consistency may permit us to conclude that it must correspond at least roughly to the dominant meaning of the term also in the Brahmanical society to which these texts refer. Assama is used in the Pali Canon invariably with reference to a residence not of any Brahmin householder but of a special type of Brahmin.