Historical Elements in the Matsya Purana

by Chaitali Kadia | 2021 | 91,183 words

This page relates ‘Caturashrama (Four Ashramas)’ of the study on the historical elements of the Matsya-purana: one of the eighteen Mahapuranas which are Sanskrit texts that have preserved the cultural heritage, philosophy, religion, geography, etc of ancient India. This Matsyapurana was originally written in 20,000 verses and deals with topics such as architecture, ancient history, polity, religion and philosophy.

Caturāśrama (Four Āśramas)

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Caturāśrama was associated with the Caturvarṇa of that era. At first there was considerable disagreement over the number of these āśramas. The Manumsṛti (MS-2/230, 3/78) and other scholars (P.M. Modi, Ch. U. 2/23/1) believe that the number of these āśramas was initially three. Again some say that the number of āśramas was four (AB 33/11, Kane PV, H.D.S., Vol-II, PP-420, 421). In the Matsya Purāṇa , Brahmā is said to be the creator of the āśramas (MP-142/55). Brahmā himself created an āśramas for the common people in the Tretayuga . This āśramas practice originated in the Dvāpara era and in the Dvāpara era the division of this āśrama took place and took full form.^[1] However, in the evening of Kali era^[2], people will become irreligious and forget about this castes and āśramas and become believers in ‘Varṇa-Sankara’.^[3] The caste system was prevalent in Śākadvīpa and ‘varṇa-sankara ’ were never recognized there.^[4] But Puṣkara Island and other islands did not have this caste system.^[5] The God from whom this Varṇāśrama religion originated is called Caturāśrāma-dharmesa .^[6] Manu has described the four parts of the āśramas in his book.^[7] In such the Matsya Purāṇa also four parts of Āśrama religion have been mentioned.^[8] The following is a list of the four names of the āśrama –

Ācāryakarma –A student
Gṛhastha –A house holder
Vānaprastha –A forest hermit
Bhikṣu –A ascetic

I. Ācāryakarma:

With Upanayan, a person enters his work life for the first time and the era of disciplined and controlled life begins.^[9] This program goes to the teacher’s house and initiates Vedic studies where he had to lead a disciplined and celibate life. And the teacher has to cooperate with the mental and intellectual responsibilities. He had to place himself completely on the guru to acquire knowledge. They were engaged in the pursuit of divine fulfillment and were benevolent to the guru. That is why a celibate was called a saint (Sādhu).^[10] The period of celibacy was during the adolescence of the students. This time is the time of development of physical sensitivity, restlessness and sexual activity. This was a time of emotional upheaval and self-expression for the students. Gurus always tried to develop the body and intellect of the students by handling these tendencies properly.

II. Gṛhastha:

After learning from the house of the teacher or guru, people come to the next stage of life on which the rest of the individual life depends. For the household religion (Gṛhastha ), it is said in the Matsya Purāṇa that the householder will always receive the wealth he deserves with justice and will sacrifice, give alms and worship the guests with that wealth. Never accept another’s object without his gift.^[11] Five types of Yajña have been mentioned to atone for the sins committed by domestic violence in the household. As a result of this sin, the householder cannot go to heaven. So five types of sacrifices have been mentioned (MS-3/68, 69, 71) (MP-52/15, 16). In the Matsya Purāṇa it is said that a man in the household is always called a sadhu for his constant intention in various deeds and duties.^[12] That āśrama should do whatever it takes. Accordingly, the householder will not work in another āśrama .^[13] It is said in the Matsya Purāṇa that if the householder live in Vārāṇasi with a holy mind, they will attain absolute salvation by their adorable Śiva (MP-180/70, 71).

III & IV. Vānaprastha & Vikṣu:

Vānaprastha comes after the household religion. After a certain period of time in the life of the common family, people leave the family life and go to the forest with initiation and are employed in the service of the Brahmins . The name of this rule is Vānaprastha . The Matsya Purāṇa gives an example of this in the context of Yayāti. He left the kingdom to his son Puru and moved to the forest.^[14] Yayāti used to go to the forest and eat only fruits.^[15] An image of Vānaprastha by Yayāti is depicted in the Matsya Purāṇa . Yayāti purifies his mind and conquers his anger. Everyday the gods and father pay obeisance and follow the proper hygine rules and practice the Vānaprastha duty, starting the Agnihotra rules. At the end of the Yajña , the king would take the food accepting Silocchovṛtti. Before the meal, the guests would bury the fruits available in the forest with raises. This for a long time he practiced strict Vānaprastha duty and restrained his mind and body^[16] and drank only water for three years. After that he became Lazy and only enjoyed the air for a year. Later he did austerities in the middle of five fires for a year. Then he did austerities again for six months, standing on one leg and doing austerities. Then king Yayāti spread his fame and went to heaven (MP-35/16-17, MS-6/21, 23).

Thus the context of Caturāśrama has been described in Matsya Purāṇa by various contexts. Caturāśrama helps the person to reach his goal. At first he fixes the goal. He understands exactly what his spiritual goal is, how to get there, exactly what order to get there and in the end he reaches the ultimate goal of his life.