أشرما (مرحلة)

أشرما (āśrama) في الهندوسية هي واحدة من أربع مراحل عمرية للحياة مشروحة في النصوص الهندية القديمة والقروسطية.^[1] الأشرمات الأربع هم: براهماتشاريا (الطالب)، گريهاستا (رب البيت)، ڤاناپراستا (المتقاعد) و سانياسا (الزاهد).^[2]

للقداسة في رأي المتدين الهندي ثلاث وسائل : الأولى طريق "جنانا- يوجا" أي طريق التأمل، والثانية "كارما- يوجا" أي طريق العمل؛ الثالثة "بهاكتي- يوجا" أي طريق الحب؛ ولا يمانع البرهمي في أي من هذه الطرق الثلاث، بما يقضي به قانون " الأَشْرامات " الأربع، أي مراحل القداسة، فعلى البرهمي الناشئ أن يبدأ الطريق بأن يكون "براهما شاري" يقسم على صيانته لعفته قبل زواجه، وعلى أن يلتزم التقوى ويواصل الدرس، وأن يكون صادقاً، خدوماً "لشيخه" أي لأستاذه الذي يعلمه؛ فإذا ما تزوج- ولا ينبغي أن يتأخر زواجه عن الثامنة عشرة من عمرة- كان عليه أن يدخل المرحلة الثانية من الحياة البرهمية، وهي مرحلة "جريها ستا" أي رب الأسرة، التي ينسل فيها الأبناء ليعبدوه ويعنوا به وبأسلافه؛ وفي المرحلة الثالثة (وقلما يمارسها الآن واحد) ينسحب الطامع في القداسة مع زوجته ليعيش كـ "فانابراستا Vanaprastha" أي ساكن الغابات، فيتقبل عسر الحياة مطمئناً راضياً، ويحصر العلاقة الزوجية في نسل الأطفال، وأخيراً إن أراد فيصبح "سانياسي Sanyasi" أي "الهاجر" للعالم، مستغنياً عن كل أملاكه وكل أمواله وكل ما يربطه بغيره من علاقات، فلا يحتفظ إلا بجلد وعل يغطي به جسده، وعكازة يتوكأ عليها، وقرعة ماء لظمئه؛ ويجب عليه أن يلطخ جسده بالرماد كله يوم، وأن يشرب "العناصر الخمسة" مراراً متقاربة، وأن يعيش معتمداً على صدقات المحسنين؛ وتنص القاعدة البرهمية على أنه "لا بد أن ينظر إلى الناس على أنهم سواسية، فلا يتأثر بأي شيء مما يحدث، وأن تكون له القدرة على النظر إلى الأشياء نظرة هادئة لا يعرف هدوءها معنى الاضطراب، حتى إن بلغ الأمر حد الثورات التي تثل العروش؛ وغايته الوحيدة ينبغي أن تكون حصوله على ذلك القدر من الحكمة ومن الروحانية الذي يمكّنه في نهاية الأمر من الاتحاد بالربوبية العليا، تلك الربوبية التي تفصلنا عنها شهواتنا العاطفية وبيئاتنا المادية".

نظام الأشرم
أشرم أو المرحلة	العمر (سنين)^[3]	الوصف	طقوس الانتقال
Brahmacharya (حياة الطالب)	Till 24	Brahmacharya represented the bachelor student stage of life. This stage focused on education and included the practice of celibacy.^[2] The student went to a Gurukul (house of the guru) and typically would live with a Guru (teacher), acquiring knowledge of science, philosophy, scriptures and logic, practicing self-discipline, working to earn dakshina to be paid for the guru, learning to live a life of Dharma (righteousness, morals, duties).	Upanayana at entry.^[4]^[5] Samavartana at exit.^[6]
Grihastha (household life)	24–48	This stage referred to the individual's married life, with the duties of maintaining a household, raising a family, educating one's children, and leading a family-centred and a dharmic social life.^[2]^[7]^[8] Grihastha stage was considered as the most important of all stages in sociological context, as human beings in this stage not only pursued a virtuous life, they produced food and wealth that sustained people in other stages of life, as well as the offsprings that continued mankind.^[2]^[9] The stage also represented one where the most intense physical, sexual, emotional, occupational, social and material attachments exist in a human being's life.^[10]	Hindu wedding at entry.
Vanaprastha (retired life)	48–72	The retirement stage, where a person handed over household responsibilities to the next generation, took an advisory role, and gradually withdrew from the world.^[11]^[12] Vanaprastha stage was a transition phase from a householder's life with its greater emphasis on Artha and Kama (wealth, security, pleasure and sexual pursuits) to one with greater emphasis on Moksha (spiritual liberation).^[11]^[13]
Sannyasa (renounced life)	72+ (or anytime)	The stage was marked by renunciation of material desires and prejudices, represented by a state of disinterest and detachment from material life, generally without any meaningful property or home (Ascetic), and focussed on Moksha, peace and simple spiritual life.^[14]^[15] Anyone could enter this stage after completing the Brahmacharya stage of life.^[1]

The life span of a man is one hundred years. Dividing that time, he should attend to three aims of life in such a way that they support, rather than hinder each other. In his youth he should attend to profitable aims (artha) such as learning, in his prime to pleasure (kama), and in his old age to dharma and moksha.
— Kamasutra 1.2.1 – 1.2.4، Translated by Patrick Olivelle ^[16]

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

نظام تبويب بديل لمراحل العمر

المراحل النمائية للحياة^{[بحاجة لمصدر]}		الفترة	Ashrama (مراحل الحياة الهادفة)	Purushartha (أهداف الحياة)	الوصف
Saisava		0–2 years			No moral codes during this period
Balya		3–12 years	براهماتشاريا	دارما	Vidyarambha, Learning of alphabet, arithmetic, basic education
Kaumara (13–19)	Kaishora	13–15 years	Brahmacharya	Dharma and Moksha
Kaumara (13–19)	Tarunya	16–19 years	Brahmacharya	Dharma and Moksha
Yauvana (20–59)	Yauvana-I (Tarunayauvana)	20–29 years	Brahmacharya or Grihastha	Dharma, Artha and Moksha
Yauvana (20–59)	Yauvana-II (Praudhayauvana)	30–59 years	Grihastha	Dharma, Artha and Kama and Moksha
Vardhakya (60+ )	Vardhakya (Period-I)	60–79 years	Vanaprastha	Dharma and Moksha
Vardhakya (60+ )	Vardhakya (Period-II)	80+ years	Sanyasa	دارما و موكشا

انظر أيضاً

الهامش

^ ^أ ^ب Patrick Olivelle (1993), The Āśrama System: The History and Hermeneutics of a Religious Institution, Oxford University Press, OCLC 466428084, pages 1–29, 84–111
^ ^أ ^ب ^ت ^ث RK Sharma (1999), Indian Society, Institutions and Change, ISBN 978-8171566655, page 28
^ J. Donald Walters (1998), The Hindu Way of Awakening: Its Revelation, Its Symbols, an Essential View of Religion, Crystal Clarity Publishers, pp. 154–, ISBN 978-1-56589-745-8, https://books.google.com/books?id=i7JqVy_Giz0C&pg=PA154, retrieved on 12 July 2013
^ Vivekjivandas, Sadhu. Hinduism: An Introduction – Part 2. (Swaminarayan Aksharpith: Ahmedabad, 2010) p. 113. ISBN 978-81-7526-434-2
^ Brian Smith (1986), Ritual, Knowledge, and Being: Initiation and Veda Study in Ancient India, Numen, Vol. 33, Fasc. 1, pages 65–89
^ R Pandey (1969), Hindu Saṁskāras: Socio-Religious Study of the Hindu Sacraments (2nd Ed.), Delhi: Motilal Banarsidass, ISBN 81-208-0434-1
^ Sahebrao Genu Nigal (1986). Axiological approach to the Vedas. Northern Book Centre. pp. 110–114. ISBN 81-85119-18-X.
^ Manilal Bose (1998). "5. Grihastha Ashrama, Vanprastha and Sanyasa". Social and cultural history of ancient India. Concept Publishing Company. pp. 68–79. ISBN 81-7022-598-1.
^ Alban Widgery (1930), The Principles of Hindu Ethics, International Journal of Ethics, 40(2): 232–245
^ Mazumdar and Mazumdar (2005), Home in the Context of Religion, in Home and Identity in Late Life: International Perspectives (Editor: Graham D. Rowles et al.), Springer, ISBN 978-0826127150, pages 81–103
^ ^أ ^ب Albertina Nugteren (2005), Belief, Bounty, And Beauty: Rituals Around Sacred Trees in India, Brill Academic, ISBN 978-9004146013, pages 13–21
^ Ralph Tench and William Sun (2014), Communicating Corporate Social Responsibility: Perspectives and Practice, ISBN 978-1783507955, page 346
^ Saraswathi et al (2010), Reconceptualizing Lifespan Development through a Hindu Perspective, in Bridging Cultural and Developmental Approaches to Psychology (Editor: Lene Arnett Jensen), Oxford University Press, ISBN 978-0195383430, page 280-286
^ S. Radhakrishnan (1922), The Hindu Dharma, International Journal of Ethics, 33(1): 1–22
^ DP Bhawuk (2011), The Paths of Bondage and Liberation, in Spirituality and Indian Psychology, Springer, ISBN 978-1-4419-8109-7, pages 93–110
^ خطأ استشهاد: وسم <ref> غير صحيح؛ لا نص تم توفيره للمراجع المسماة paol

المراجع

Chakkarath, P. (2005). What can Western psychology learn from indigenous psychologies? Lessons from Hindu psychology. In W. Friedlmeier, P. Chakkarath, & B. Schwarz (Eds.), Culture and human development: The importance of cross-cultural research to the social sciences (pp. 31–51). New York: Psychology Press.
Kriyananda, Swami (1998), The Hindu Way of Awakening, Crystal Clarity Publishers, ISBN 1-56589-745-5
Rama, Swami (1985), Perennial Psychology of the Bhagavad Gita, Himalayan Institute Press, ISBN 0-89389-090-1

للاستزادة

Patrick Olivelle (1993), The Āśrama System: The History and Hermeneutics of a Religious Institution, Oxford University Press, OCLC 466428084
Alain Daniélou (1993), Virtue, Success, Pleasure, and Liberation, ISBN 978-0892812189

وصلات خارجية

Four ashrama of yoga
Pravritti-Nivritti Social action, inward contemplation and Ashramas
The Four Ashrams – ISKCON

[patrick-1] أ ^ب Patrick Olivelle (1993), The Āśrama System: The History and Hermeneutics of a Religious Institution, Oxford University Press, OCLC 466428084, pages 1–29, 84–111

[rks-2] أ ^ب ^ت ^ث RK Sharma (1999), Indian Society, Institutions and Change, ISBN 978-8171566655, page 28

[Walters1998-3] J. Donald Walters (1998), The Hindu Way of Awakening: Its Revelation, Its Symbols, an Essential View of Religion, Crystal Clarity Publishers, pp. 154–, ISBN 978-1-56589-745-8, https://books.google.com/books?id=i7JqVy_Giz0C&pg=PA154, retrieved on 12 July 2013

[4] Vivekjivandas, Sadhu. Hinduism: An Introduction – Part 2. (Swaminarayan Aksharpith: Ahmedabad, 2010) p. 113. ISBN 978-81-7526-434-2

[5] Brian Smith (1986), Ritual, Knowledge, and Being: Initiation and Veda Study in Ancient India, Numen, Vol. 33, Fasc. 1, pages 65–89

[6] R Pandey (1969), Hindu Saṁskāras: Socio-Religious Study of the Hindu Sacraments (2nd Ed.), Delhi: Motilal Banarsidass, ISBN 81-208-0434-1

[sgn-7] Sahebrao Genu Nigal (1986). Axiological approach to the Vedas. Northern Book Centre. pp. 110–114. ISBN 81-85119-18-X.

[mb-8] Manilal Bose (1998). "5. Grihastha Ashrama, Vanprastha and Sanyasa". Social and cultural history of ancient India. Concept Publishing Company. pp. 68–79. ISBN 81-7022-598-1.

[aw0-9] Alban Widgery (1930), The Principles of Hindu Ethics, International Journal of Ethics, 40(2): 232–245

[10] Mazumdar and Mazumdar (2005), Home in the Context of Religion, in Home and Identity in Late Life: International Perspectives (Editor: Graham D. Rowles et al.), Springer, ISBN 978-0826127150, pages 81–103

[alnu-11] أ ^ب Albertina Nugteren (2005), Belief, Bounty, And Beauty: Rituals Around Sacred Trees in India, Brill Academic, ISBN 978-9004146013, pages 13–21

[12] Ralph Tench and William Sun (2014), Communicating Corporate Social Responsibility: Perspectives and Practice, ISBN 978-1783507955, page 346

[saraoup-13] Saraswathi et al (2010), Reconceptualizing Lifespan Development through a Hindu Perspective, in Bridging Cultural and Developmental Approaches to Psychology (Editor: Lene Arnett Jensen), Oxford University Press, ISBN 978-0195383430, page 280-286

[14] S. Radhakrishnan (1922), The Hindu Dharma, International Journal of Ethics, 33(1): 1–22

[15] DP Bhawuk (2011), The Paths of Bondage and Liberation, in Spirituality and Indian Psychology, Springer, ISBN 978-1-4419-8109-7, pages 93–110

[paol-16] خطأ استشهاد: وسم <ref> غير صحيح؛ لا نص تم توفيره للمراجع المسماة paol

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

[13]

[14]

[15]

[16]