{"product_id":"asrama-system-40-history-and-hermeneutics-of-religious-institution-41-ide119","title":"The Asrama System (The History and Hermeneutics of a Religious Institution)","description":"\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Specification\u003c\/h2\u003e\u003ctable\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eItem Code:\u003c\/td\u003e \u003ctd\u003eIDE119\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eAuthor:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/fr\/book-author\/patrick%20olivelle\" class=\"underlined\" title=\"Patrick Olivelle\"\u003ePatrick Olivelle\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePublisher:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/fr\/book-publisher\/munshiram%20manoharlal%20publishers%20pvt%20ltd\" class=\"underlined\" title=\"MUNSHIRAM MANOHARLAL PUBLISHERS PVT LTD\"\u003eMUNSHIRAM MANOHARLAL PUBLISHERS PVT LTD\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eLanguage:\u003c\/td\u003e \u003ctd\u003eEnglish\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eEdition:\u003c\/td\u003e \u003ctd\u003e2016\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eISBN:\u003c\/td\u003e \u003ctd\u003e8121511356\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePages:\u003c\/td\u003e \u003ctd\u003e288\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eCover:\u003c\/td\u003e \u003ctd\u003eHardcover\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eOther Details\u003c\/td\u003e \u003ctd rel=\"product-dimensions\"\u003e9.3\" X 6.3\"\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eWeight\u003c\/td\u003e \u003ctd rel=\"product-weight\"\u003e570 gm\u003c\/td\u003e \u003c\/tr\u003e \u003c\/table\u003e\u003cbr\u003e\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Description\u003c\/h2\u003e\u003cdiv class=\"product-details-description\" style=\"max-height: 63rem; overflow-y: auto;\"\u003e\n\u003cp xss=\"removed\"\u003e \u003cb\u003eFrom the Jacket: \u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e The lesser known and explored of the two pillars of Hinduism, \u003ci\u003evarna\u003c\/i\u003e and \u003ci\u003easrama, asrama\u003c\/i\u003e is a system of four distinct and legitimate ways of leading a religious life: as a celibate student, a married house-holder, a forest hermit, and a world renounce.\u003c\/p\u003e \u003cp\u003e In this, the first full-length study of the asrama system, Patrick Olivelle uncovers its origin and traces its subsequent history. He examines in depth its relation ship to other institutional and doctrinal aspects of the Brahmanical world and its position within Brahmanical theology, and assesses its significance within the history of Indian religion. Throughout, the author argues that the \u003ci\u003easrama\u003c\/i\u003e system is primarily a theological construct and that the system and its history should be carefully distinguished from the socio-religious institutions comprehended by the system and from their respective histories.\u003c\/p\u003e \u003cp\u003e Olivelle pays special attention to how the system was theologically reappropriated in diverse ways at different historical periods through the hermeneutic labors of exegetes and theologians. \u003ci\u003eThe Asrama System\u003c\/i\u003e thus represents a major study not only of Hindu religious history, but also of the tradition of Indian hermeneutics.\u003c\/p\u003e \u003cp\u003e In 1994 \u003ci\u003eThe Asrama System\u003c\/i\u003e was the winner of the American Academy of Religion's Award for Excellence in the Study of Religion in the Historical category.\u003c\/p\u003e \u003cp xss=\"removed\"\u003e \u003cb\u003eAbout the Author:\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e \u003cb\u003ePatrick Olivelle\u003c\/b\u003e is the Chair, Department of Asian Studies, at the University of Texas at Austin, where he is the Professor of \u003ca href=\"\/fr\/book\/Hindu\/sanskrit\"\u003eSanskrit\u003c\/a\u003e and Indian Religions. Among his recent publications are: \u003ci\u003eThe Samnyasa Upanisads\u003c\/i\u003e (Oxford, 1992); \u003ci\u003eRules and Regulations of Brahmanical Asceticism\u003c\/i\u003e (Albany, 1994); \u003ci\u003eThe Early Upanisads: Annotated Text and Translation\u003c\/i\u003e (Oxford, 1998); \u003ci\u003eDharmasutras: Annotated Text and Translation\u003c\/i\u003e (Delhi, 2000); and \u003ci\u003e Manu's Code of Law: A Critical Edition and translation of the Manava-Dharmasastra\u003c\/i\u003e (Oxford, 2004). His translations of \u003ci\u003eUpanisads, Pancatantra, Dharmasutras,\u003c\/i\u003e and \u003ci\u003eThe Law Code of Manu\u003c\/i\u003e were published in Oxford World's Classics in 1996, 1997, 1999, and 2004.\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003ePreface\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e It has taken long, far too tong, to bring this project to completion. Some of the research was done during the academic year 1977—78 when a fellowship from the National Endowment for the Humanities and a Visiting Fellowship from Wolfson College enabled me to spend a year in Oxford, England, and Poona, India. Parts of the early chapters were written in 198 1—82 when I was back in Oxford, again on a Visiting Fellowship from Wolfson College, and in Poona, on a grant from the American Institute of Indian Studies. Many things—administrative burdens and other book projects—postponed its completion. Time has its own rewards: wisdom, one hopes, accompanies gray hairs, and maturity sometimes creates a better product. The long period of gestation, however, has produced its own debts—-debts of gratitude to teachers, colleagues, friends, family, and, yes, even institutions.\u003c\/p\u003e \u003cp\u003e Much of the writing was done when! was a member of the Department of Religious Studies at Indiana University, Bloomington. The Department and the University provided a rare atmosphere for personal growth and intellectual stimulation. To my colleagues there a heart-felt thank you. The book was completed in my new home at the Center for Asian Studies of the University of Texas, Austin. The Center and the University have provided both good colleagues and fine resources. In India individuals and institutions, too numerous to list, always responded generously to my often importunate requests. I owe a special debt of gratitude, however, to the late Dr. V. V. Bhide and the staff of the Bhandarkar Oriental Research Institute.\u003c\/p\u003e \u003cp\u003e Three friends put their friendship to the test by reading the entire manuscript closely and giving invaluable advice: Steven Collins, Anne Feldhaus, and Richard Lariviere. This book would have been much poorer but for their criticisms and suggestions. Gregory Schopen helped by stretching my imagination, if not my mind, in ways only he can. Richard Gombrich read chapter 3 and caught several inadvertent errors. The editorial staff at OUP——Cynthia Read and Peter Ohlin—was, as usual, excellent and obliging. Cynthia Carver, my punctilious copy editor, detected my every careless error and corn: pen sated for my sloppy nature. The book is the better for their help and advice. My wife Suman read the entire manuscript—she, like Cynthia Garver, has an eye for the detail. A special thank-you to Suman and my daughter Meera, who for many years have put up with me as gazed, glassy-eyed, at a computer screen.\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003ePrologue\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e The Brãhmanical tradition uses the term asrama with reference to what it sees as four distinct and legitimate ways of leading a religious fife. The four asramas are the modes of life of a celibate student, a married householder, a forest hermit, and a world renouncer. Brãhma9ical theology considers these ãsramas as constitutive and interrelated parts of an organic whole made up of the rules (dharmas) that govern human conduct; this organic whole is often simply referred to as \u003ca href=\"\/fr\/article\/dharma-for-modern-man\"\u003edharma\u003c\/a\u003e. The two cornerstones of dharma are the systems of dharama and varna (“social classes”). The totality of the Brãhmanical dharma is often referred to simply as Varnasramadharma, an expression that modem scholars and native interpreters alike have seen as the closest approximation within the tradition to what we have come to call Hinduism: “Even now,” observes the eminent Indian sociologist G. S. Ghurye (1964, 2), “Varnasramadharma, duties of castes and ãsramas, is almost another name for Hinduism.”\u003c\/p\u003e \u003cp\u003e The system of the four vamas—Brahmana, Katriya, Vaiya, and Sudra—especially within the context of the related system of castes (fan), has been the subject of repeated study by scholars both Western and Indian. Sociologists and anthropologists, as well as Indologists and historians of religion, have made varna and caste the focus of intense scrutiny from a spectrum of methodological perspectives.\u003c\/p\u003e \u003cp\u003e The parallel system of the four äsramas, on the other hand, has received much less scholarly attention, apart from platitudes repeated in general studies of Indian culture and religion.’ Nevertheless, the native tradition, as well as modern scholarship, considers the ãsrama system a pillar of the Hindu edifice. F. Max Muller (1878, 343), for example, with a touch of exaggeration claimed that the asramas were even more important an institution than caste: “A much more important feature, however, of the ancient Vedic society than the four castes, consists in the four ãsramas or stages.” Speaking of the äsramas, Paul Deussen (1906, 367) at the turn of the century enthusiastically exclaimed:\u003c\/p\u003e \u003cp\u003e “The entire history of mankind does not produce much that approaches in grandeur to this thought.” Scholarly attention, unfortunately, has not kept pace with scholarly rhetoric. The few studies devoted to the topic are in the form of relatively brief articles and do little justice to the complexity of the subject or the sheer length of its history. Until now not a single book length study has been made of the asrama system. In this book therefore I have explored a relatively uncharted territory of the Indian intellectual and religious landscape in the belief that if this system is as important as native theology and modern scholarship take it to be it deserves to be studied seriously and responsibility.\u003c\/p\u003e \u003cp\u003e My aim in this book is fourfold to uncover the origin of the asrama system to trace its subsequent history to describe its relationship to other institutional and doctrinal aspects of the Brahmanical world and its position within Brahmanical theology and to asses its significance within the history of Indian religions.\u003c\/p\u003e \u003cp\u003e After dealing with some basic issues of method in chapter 1, I provide in chapter 2 the theological and historical context within which the asrama system was created. In the classical texts of Brahmanism and in modern studies of Hinduism alike the four asramas are presented as specific modes that a man is expected to assume during successive periods of his life. Accordingly the very term asrama is most frequently translated as stage of life. I demonstrate in Chapter 3 however that the asrama system originated as a theological scheme that presented four alternative paths of religious living to adult males any one of which they may freely choose. The asramas furthermore, were conceived as lifelong vocations and not temporary stages of a man’s life. In chapter 41 examine the historical and theological factors that may have influenced the radical change the converted the original system of asramas came to be considered stages of life through which each individual should ideally pass and chapter 6 discuss further developments and modifications that the classical system underwent in the course of history. In the final two chapter 7 and 8 I explore the growing interrelation between the asrama system and other central institutions of Brahmanism as well as medieval theological disputes and controversies surrounding that system.\u003c\/p\u003e \u003cp\u003e The asrama system was created as a structure for inclusion for finding a place within the Brahmanical world to ideologies and ways of life that challenged many of the central doctrines and values of that world. The classical system in a special way was intended to blunt the opposition between the two value systems the one centered around the married householder and the other around the celebrate ascetic. The success of the scheme in resolving that basic conflict in Indian culture has been taken for granted by many scholars. I hope to demonstrate that a closer examination of the history of the system will show that the issue was never fully setteled and that old battles had to be fought over and over again throughout in Middle ages and down to modern times even after the asramas had become part of the mainstream of Brahmanical theology.\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003eCONTENTS\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003ctable border=\"0\" cellspacing=\"7\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd colspan=\"4\"\u003e \u003cb\u003eAbbreviations\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003cb\u003exi\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"4\"\u003e \u003cb\u003ePrologue\u003c\/b\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003eI. INTRODUCTION\u003c\/b\u003e\n\u003c\/center\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e \u003cb\u003e3\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cb\u003e1.\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd colspan=\"3\"\u003e \u003cb\u003eMeaning and Method\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003cb\u003e7\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.1\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Meaning of \u003ci\u003eAsrama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 8\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.1.1\u003c\/td\u003e \u003ctd width=\"100%\"\u003e The Meaning of \u003ci\u003eSrama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 9\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.1.2\u003c\/td\u003e \u003ctd\u003e The Meaning of \u003ci\u003eSramana\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 11\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.1.3\u003c\/td\u003e \u003ctd\u003e \u003ci\u003eAsrama\u003c\/i\u003e as a Place and as a Way of Life\u003c\/td\u003e \u003ctd\u003e 16\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.1.4\u003c\/td\u003e \u003ctd\u003e The Original Meaning of \u003ci\u003eAsrama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 19\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.2\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Meaning of the \u003ci\u003eAsrama\u003c\/i\u003e System\u003c\/td\u003e \u003ctd\u003e 24\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.2.1\u003c\/td\u003e \u003ctd\u003e The System as a Theological Construct\u003c\/td\u003e \u003ctd\u003e 24\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.2.2\u003c\/td\u003e \u003ctd\u003e The System as a Social Institution\u003c\/td\u003e \u003ctd\u003e 27\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.3\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Issues of Method\u003c\/td\u003e \u003ctd\u003e 28\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.3.1\u003c\/td\u003e \u003ctd\u003e The System and the Institution\u003c\/td\u003e \u003ctd\u003e 28\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.3.2\u003c\/td\u003e \u003ctd\u003e The Original Formulation and the Origin of the System\u003c\/td\u003e \u003ctd\u003e 30\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.3.3\u003c\/td\u003e \u003ctd\u003e The Sources\u003c\/td\u003e \u003ctd\u003e 33\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 1.3.4\u003c\/td\u003e \u003ctd\u003e The \u003ci\u003eAsrama\u003c\/i\u003e System and Brahmanical Hermeneutics \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 34\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cb\u003e2.\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd colspan=\"3\"\u003e \u003cb\u003eBackground and Context\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003cb\u003e35\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 2.1\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Vedic Ideal of Religious Life\u003c\/td\u003e \u003ctd\u003e 35\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 2.1.1\u003c\/td\u003e \u003ctd\u003e Marriage and Sacrifice\u003c\/td\u003e \u003ctd\u003e 37\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 2.1.2\u003c\/td\u003e \u003ctd\u003e Marriage and Procreation\u003c\/td\u003e \u003ctd\u003e 41\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 2.1.3\u003c\/td\u003e \u003ctd\u003e The Theology of Debts\u003c\/td\u003e \u003ctd\u003e 46\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 2.1.4\u003c\/td\u003e \u003ctd\u003e The Theology of the Great Sacrifice\u003c\/td\u003e \u003ctd\u003e 53\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 2.2\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Socio-Economic Context\u003c\/td\u003e \u003ctd\u003e 55\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 2.3\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Rival Views of Religious Life\u003c\/td\u003e \u003ctd\u003e 58\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 2.3.1\u003c\/td\u003e \u003ctd\u003e The Emergence of a New World\u003c\/td\u003e \u003ctd\u003e 62\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 2.3.2\u003c\/td\u003e \u003ctd\u003e The Householder and the Celibate\u003c\/td\u003e \u003ctd\u003e 64\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 2.3.3\u003c\/td\u003e \u003ctd\u003e The Aryan and the Non-Aryan in Indian Asceticism \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 68\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"4\"\u003e \u003ccenter\u003e \u003cb\u003eII. THE EARLY PERIOD\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cb\u003e3.\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd colspan=\"3\"\u003e \u003cb\u003eThe Origins\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003cb\u003e73\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.1\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Original Formulation\u003c\/td\u003e \u003ctd\u003e 73\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.1.1\u003c\/td\u003e \u003ctd\u003e Choice of \u003ci\u003eAsrama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 74\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.1.2\u003c\/td\u003e \u003ctd\u003e The \u003ci\u003eAsramas\u003c\/i\u003e as Permanent and Adult Vocations\u003c\/td\u003e \u003ctd\u003e 78\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.1.3\u003c\/td\u003e \u003ctd\u003e The Three Celibate \u003ci\u003eAsramas\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 80\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.1.4\u003c\/td\u003e \u003ctd\u003e Initiatory Studentship as Preparation for the \u003ci\u003eAsramas\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 80\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.1.5\u003c\/td\u003e \u003ctd\u003e Who Was Entitled to Choose as \u003ci\u003eAsrama\u003c\/i\u003e?\u003c\/td\u003e \u003ctd\u003e 81\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.1.6\u003c\/td\u003e \u003ctd\u003e The Order of \u003ci\u003eAsramas\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 82\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.2\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Controversy and Debate\u003c\/td\u003e \u003ctd\u003e 83\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.2.1\u003c\/td\u003e \u003ctd\u003e The Legitimacy of the \u003ci\u003eAsrama\u003c\/i\u003e System\u003c\/td\u003e \u003ctd\u003e 83\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.2.2\u003c\/td\u003e \u003ctd\u003e The Debate over Relative Superiority\u003c\/td\u003e \u003ctd\u003e 91\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.3\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Authorship\u003c\/td\u003e \u003ctd\u003e 94\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.3.1\u003c\/td\u003e \u003ctd\u003e Was the \u003ci\u003eAsrama\u003c\/i\u003e System a Defense of Orthodoxy?\u003c\/td\u003e \u003ctd\u003e 94\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.3.2\u003c\/td\u003e \u003ctd\u003e The \u003ci\u003eAsrama\u003c\/i\u003e System as a Theological Innovation\u003c\/td\u003e \u003ctd\u003e 96\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.3.3\u003c\/td\u003e \u003ctd\u003e Kapila, Samkhya, and the \u003ci\u003eAsramas\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 98\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.3.4\u003c\/td\u003e \u003ctd\u003e The Purpose of the \u003ci\u003eAsrama\u003c\/i\u003e System\u003c\/td\u003e \u003ctd\u003e 100\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.4\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Date\u003c\/td\u003e \u003ctd\u003e 101\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.4.1\u003c\/td\u003e \u003ctd\u003e The Silence of the \u003ci\u003eRamayana\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 103\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.4.2\u003c\/td\u003e \u003ctd\u003e The Silence of the \u003ci\u003eBhagavad Gita\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 103\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 3.5\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Pre-History of the \u003ci\u003eAsrama\u003c\/i\u003e System and the Question of the Three \u003ci\u003eAsramas\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 106\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cb\u003e4.\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd colspan=\"3\"\u003e \u003cb\u003eIngredients of Change\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003cb\u003e112\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 4.1\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Third \u003ci\u003eAsrama\u003c\/i\u003e and the Problem of the Hermit\u003c\/td\u003e \u003ctd\u003e 112\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 4.1.1\u003c\/td\u003e \u003ctd\u003e The Special Provisions of Apastamba\u003c\/td\u003e \u003ctd\u003e 113\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 4.1.2\u003c\/td\u003e \u003ctd\u003e The Institutions of Old Age\u003c\/td\u003e \u003ctd\u003e 114\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 4.2\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Fourth \u003ci\u003eAsrama\u003c\/i\u003e and the Time of Renunciation\u003c\/td\u003e \u003ctd\u003e 117\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 4.2.1\u003c\/td\u003e \u003ctd\u003e The Time of Renunciation in the Samnyasa Upanisads\u003c\/td\u003e \u003ctd\u003e 117\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 4.2.2\u003c\/td\u003e \u003ctd\u003e The Time of Renunciations in Deutero-Baudhayana\u003c\/td\u003e \u003ctd\u003e 119\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 4.2.3\u003c\/td\u003e \u003ctd\u003e Renunciation and Old Age\u003c\/td\u003e \u003ctd\u003e 120\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 4.3\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Ritual Appropriations of Renunciation\u003c\/td\u003e \u003ctd\u003e 122\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 4.3.1\u003c\/td\u003e \u003ctd\u003e Renunciation as the Abandonment of Ritual\u003c\/td\u003e \u003ctd\u003e 122\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 4.3.2\u003c\/td\u003e \u003ctd\u003e Renunciation and the Rite \u003ci\u003eIn Extremis\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 123\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 4.4\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The \u003ci\u003eAsramas\u003c\/i\u003e and the Rites of Passage\u003c\/td\u003e \u003ctd\u003e 126\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"4\"\u003e \u003ccenter\u003e \u003cb\u003eIII. THE CLASSICAL PERIOD\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cb\u003e5.\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd colspan=\"3\"\u003e \u003cb\u003eThe Classical Asrama System\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003cb\u003e131\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.1\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Description of the Classical System\u003c\/td\u003e \u003ctd\u003e 131\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.2\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Hermeneutics of the Classical System\u003c\/td\u003e \u003ctd\u003e 134\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.3\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Classical System in the Smrtis\u003c\/td\u003e \u003ctd\u003e 136\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.3.1\u003c\/td\u003e \u003ctd\u003e Manu\u003c\/td\u003e \u003ctd\u003e 137\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.3.2\u003c\/td\u003e \u003ctd\u003e Yajnavalkya\u003c\/td\u003e \u003ctd\u003e 142\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.3.1\u003c\/td\u003e \u003ctd\u003e Visnu\u003c\/td\u003e \u003ctd\u003e 144\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.3.1\u003c\/td\u003e \u003ctd\u003e \u003ci\u003eVaikhanasa Smartasutra\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 145\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.3.1\u003c\/td\u003e \u003ctd\u003e \u003ci\u003eThe \u003ca href=\"\/fr\/book\/Hindu\/mahabharata\"\u003eMahabharata\u003c\/a\u003e\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 148\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.4\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Original System in the Classical Period\u003c\/td\u003e \u003ctd\u003e 151\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.4.1\u003c\/td\u003e \u003ctd\u003e The \u003ci\u003eArthasastra\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 151\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.4.2\u003c\/td\u003e \u003ctd\u003e The \u003ci\u003eMahabharata\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 153\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.4.3\u003c\/td\u003e \u003ctd\u003e The \u003ci\u003ePurannas\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 155\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.4.4\u003c\/td\u003e \u003ctd\u003e Miscellaneous Sources\u003c\/td\u003e \u003ctd\u003e 158\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 5.4.5\u003c\/td\u003e \u003ctd\u003e Medieval Theologians\u003c\/td\u003e \u003ctd\u003e 159\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cb\u003e6.\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd colspan=\"3\"\u003e \u003cb\u003eDevelopment of the Classical System\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003cb\u003e161\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 6.1\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Classifications of the \u003ci\u003eAsramas\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 161\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 6.1.1\u003c\/td\u003e \u003ctd\u003e Early Classifications of the Four Institutions\u003c\/td\u003e \u003ctd\u003e 162\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 6.1.2\u003c\/td\u003e \u003ctd\u003e Formal Classifications of the \u003ci\u003eAsramas\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 165\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 6.1.3\u003c\/td\u003e \u003ctd\u003e Hermeneutics and the Classification of Renouncers\u003c\/td\u003e \u003ctd\u003e 170\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 6.2\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Modifications of the Classical System\u003c\/td\u003e \u003ctd\u003e 173\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 6.2.1\u003c\/td\u003e \u003ctd\u003e Skipping the Third \u003ci\u003eAsrama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 173\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 6.2.2\u003c\/td\u003e \u003ctd\u003e Renunciation as an Exception to the Classical System\u003c\/td\u003e \u003ctd\u003e 177\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cb\u003e7.\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd colspan=\"3\"\u003e \u003cb\u003eThe Asramas and Other Brahmanical Institutions\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003cb\u003e183\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 7.1\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Gender and \u003ci\u003eAsrama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 183\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 7.2\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e \u003ci\u003eVarna\u003c\/i\u003e and \u003ci\u003eAsrama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 190\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 7.2.1\u003c\/td\u003e \u003ctd\u003e Status of the Sudras\u003c\/td\u003e \u003ctd\u003e 192\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 7.2.2\u003c\/td\u003e \u003ctd\u003e \u003ci\u003eVarna\u003c\/i\u003e and Renunciation\u003c\/td\u003e \u003ctd\u003e 195\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 7.3\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The \u003ci\u003eAsramas\u003c\/i\u003e and Civil Authority\u003c\/td\u003e \u003ctd\u003e 201\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 7.3.1\u003c\/td\u003e \u003ctd\u003e The King as Guardian of the \u003ci\u003eAsramas\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 201\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 7.3.2\u003c\/td\u003e \u003ctd\u003e The \u003ci\u003eAsramas\u003c\/i\u003e, Ascetics, and the Law\u003c\/td\u003e \u003ctd\u003e 204\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 7.4\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e \u003ci\u003eParisad\u003c\/i\u003e and \u003ci\u003eAsrama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 210\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 7.5\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e \u003ci\u003eAsrama\u003c\/i\u003e and Other Aspect of Dharma\u003c\/td\u003e \u003ctd\u003e 214\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 7.6\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Sets of Four: The \u003ci\u003ePurusarthas\u003c\/i\u003e and the \u003ci\u003eAsramas\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 216\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cb\u003e8.\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd colspan=\"3\"\u003e \u003cb\u003eThe Asrama System in Medieval Theology\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003cb\u003e220\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 8.1\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e \u003ci\u003eAnasramin:\u003c\/i\u003e Obligation to Live in as \u003ci\u003eAsrama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 220\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 8.2\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e \u003ci\u003eAtyasramin:\u003c\/i\u003e Transcendence of the \u003ci\u003eAsrama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 222\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 8.3\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Question of a Fifth\u003ci\u003eAsrama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 232\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 8.4\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e \u003ci\u003eAsrama\u003c\/i\u003e and the Doctrine of Yuga\u003c\/td\u003e \u003ctd\u003e 234\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e 8.5\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Legitimacy of the \u003ci\u003eAsrama\u003c\/i\u003e System: The Continuing Debate\u003c\/td\u003e \u003ctd\u003e 237\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd colspan=\"3\"\u003e Epilogue\u003c\/td\u003e \u003ctd\u003e 244\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd colspan=\"3\"\u003e Bibliography\u003c\/td\u003e \u003ctd\u003e 247\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd colspan=\"3\"\u003e Index\u003c\/td\u003e \u003ctd\u003e 263\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cfont size=\"5\" color=\"red\"\u003eSample Pages\u003c\/font\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119a.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119b.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119c.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119d.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119e.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119f.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119g.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119h.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119i.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119j.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119k.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119l.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119m.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide119n.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e\n\u003c\/div\u003e","brand":"Occultnthings","offers":[{"title":"Default Title","offer_id":44633488589101,"sku":"IDE119","price":50.0,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/2094\/2117\/products\/the_asrama_system_the_history_and_hermeneutics_ide119.jpg?v=1677862612","url":"https:\/\/occultnthings.com\/fr\/products\/asrama-system-40-history-and-hermeneutics-of-religious-institution-41-ide119","provider":"Occult-N-Things","version":"1.0","type":"link"}