Four Ashrams of Hindu Philosophy

Ashramas and Their Relevance in Recent Age

Project submitted to Dr.Ayan Hazra

Project Submitted by Om Kukreja (Sociology Major) Semester III Roll No - 86

HIDAYATULLAH NATIONAL LAW UNIVERSITY RAIPUR, C.G.

Four Ashrams of Hindu Philosophy

Table of Content
Acknowledgement .............................................................................................03 Introduction .......................................................................................................04 Literature review ...............................................................................................05 Objectives ...........................................................................................................07 Reasearch Methedology ....................................................................................07 Doctrine of Karma and Dharma ...............................................................08 Bramacharya Ashram .......................................................................................08 Sexual Abstinence ..................................................................................09 Yoga ........................................................................................................09 Grahastha Ashram .............................................................................................10 Vanaprahastha Ashram .....................................................................................11 Sanyasa Ashram ..................................................................................................12 Major Findings ....................................................................................................15 Conclusion ............................................................................................................16 Biblography and Webliography .........................................................................17

Four Ashrams of Hindu Philosophy

Acknowledgements

At the outset, I would like to express my heartfelt gratitude and thank my teacher, Dr Ayan Hazra for putting his trust in me and giving me a project topic such as this and for having the faith in me to deliver. My gratitude also goes out to the staff and administration of HNLU for the infrastructure in the form of our library and IT Lab that was a source of great help for the completion of this project.

Om Kukreja

Four Ashrams of Hindu Philosophy

INTRODUCTION
The meaning of ashram is not a monastery. Ashram does not even mean a temple or a dharmashala. Ashram means a place where shram, hard work, is performed .Four Ashrams of Vedic life was based on an individual`s Karma and Dharma. According to Vedic philosophy the human life span is divided into four stages known as ashrams. Every doctrine of ancient India, carved out by the ancient saints, is based on scientific and rational reasoning.1 However, to put them to use they needed to be socially embedded. Hence methods like, the Ashram system, were included in the Vedic society. The average life of an Indian was considered to be 100 years. Based on this there were four ashrams of Vedic lifeBrahmacharya, Grihastha, Vanaprastha and Sannyasa. The goal of each stage or ashram was to fulfil the ideals on which these stages were divided. 2

The stages of ashram life imply that an individual takes shelter in all the four stages of life depending on his age. These stages stratify the duties that man has to practice in his lifetime. With such methodology the then contemporary society also aimed at holding the social institutions together. From an early age man was shown the paths of ethics, self-restraint, intelligence, pragmatism, love, compassion and discipline. He was guided to stay away from greed, cruelty, sloth, pride and several other vices. This system was also beneficial for the society at large The word ashram means shelter implying that the person takes shelter successively in each of the four stages during his lifes journey .The Vedas define a specific purpose for each ashram and offer specific instructions to be followed in each ashram. The overall movement from ashram to ashram facilitates the merging of the jivatma (individual soul) with the paramatma (universal soul or God), which is the purpose of life.3

1 2

www.Indianculture.com www.hinduwebsite.com Reproduced from Vedanta Kesari Magazine December 2005

Four Ashrams of Hindu Philosophy

Literature Reveiw

This system of Ashramas is believed to be prevalent since the 5th century BCE in Hindu society. However, historians say that these stages of life were always viewed more as 'ideals' than as common practice. According to one scholar, even in its very beginnings, after the first ashrama, a young adult could choose which of the other ashramas he would wish to pursue for the rest of his life. Today, it is not expected that a Hindu male should go through the four stages, but it still stands as an important "pillar" of Hindu socio-religious tradition. Interwoven in the fabric of Indian culture is the Ashram tradition, one which has guided the philosophical and spiritual construction of India's yogic system. For several millennium ashrams have been pivotal communities for the spiritual life, guiding innumerable souls along the inward journey of spirituality. Today, ashrams still maintain their vital role in the spiritual welfare of human life, only now they are helping people throughout the world. Ashrams have been monumentally significant pieces of the historical architecture of Indian culture and tradition. They have stood as pillars to the wisdom and teachings of India's diverse and rich historical ancestry, and have also made significant contribution to the Indian society as a whole. Historical, an ashram was a Hindu refuge where saints and Rishis lived in serenity and bliss among nature. Nowadays, the term ashram is commonly used in reference to an united community conceived chiefly for immaterial upliftment of its members, frequently guided by a spiritual teacher, mystic, or saint. Traditionally, ashrams were settled in remote locations which were from city life and human habitation, often in desolate woodlands or mountainous areas, immersed in a natural environment conducive to spiritual insight, practice, and concentration. Sacred spiritual, psychological, and physical practices (such as pranayama, meditation, asanas, and kriyas), were regularly practiced by the disciples of an ashram. Other renunciations and self restraints, including the Yajnas, yama, niyama, were also maintained by the students and disciples living at the ashram. Numerous Ashrams also functioned as Gurukuls or residential schools for youngsters. The word ashram is derived from the Sanskrit term "aashraya", which is literally translated as security. Ashrams have drastically altered social and political affairs throughout the history of India, significantly altering and often times improving the quality of spiritual life for the society.
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Four Ashrams of Hindu Philosophy

Nearly all Hindu barons and kings, up until the medieval ages, were acknowledged to have had a saint or guru who offered advice to the noble family in spiritual affairs or in times of crisis. A worldly king going to his guru's ashram and discovering comfort and peace, is a resonating theme throughout several folktales and fables of historical Indian texts and traditions. But Ashrams were not always used by those who has spiritual conquests or aspirations to become a saint or sage. Ashrams were also frequented by layemen who sought instruction in some art, especially those in regards to human warfare such as ayurvedic medicine, music, and siddhic healing.

Four Ashrams of Hindu Philosophy

OBJECTIVES

The objective of this project is to To discuss the four ashrams of Hindu philosophy. To analyse their values in individuals life. To investigate the relevance of Ashrams in Hindu life of present age

Four Ashrams of Hindu Philosophy

RESEARCH METHODOLOGY

The researcher has followed the non doctrinal method for research design. The research is based on both primary and secondary sources. Literature review has been done extensively in order to make a comprehensive presentation. Books from the universitys library have been used. Computer from the computer laboratory of the university has been used for the purpose of secondary research and is the main source of project.

OM KUKREJA ROLL NO.-169 SEMESTER-3

Four Ashrams of Hindu Philosophy

Doctrine of Karma and Dharma

Karma is a concept in Hinduism which explains causality through a system where beneficial effects are derived from past beneficial actions and harmful effects from past harmful actions Karma in Sanskrit means `action.` The term is used to refer to volitional acts as well as the forces that arise from these acts. According to the Indian philosophy Karma is responsible for the entire chain of causes and effects and rebirth. The concepts of rebirth, moksha and samsara are closely associated with the principle of Karma.According to hindu philosophy you have taken birth in a particular social group because of your deed or karma in previous birth and you will take birth in a high social order if you will do good karma with dharma as dharma refers to the duty of a person to keep himself away from sexual desires and keeping himself away from all types illicit sexual activities to promote integration and harmony in a society.Adharma refers to those activities which tend to disintegrate society. In conclusion, any karma done becomes the seed of our next birth.4

There were four ashrams of Vedic life- Brahmacharya, Grihastha, Vanaprastha and Sannyasa

Brahmacharya Ashram
Brahmacharya refers to that Vedic stage of life when we are still students. This is the first of the four stages of life. The ashram system originated in the Vedic age and was widely followed throughout India. The reference of such a system is found in ManuSmriti. Brahmacharya literally means the search of Brahma or the absolute spiritual power with the help of a teacher .This phase constituted of the first 20 to 25 years of an individual`s life. After the thread ceremony or the Upanayanam, Brahmacharya ushers in. The word brahmacharya stems literally from two components: 1. Brahma, (shortened from brahman), the absolute, eternal, supreme God-head. (As opposed to Brahma, the deity in the Hindu triad responsible for creation).

www.ashram.org

Four Ashrams of Hindu Philosophy

2. charya, which means "to follow". This is often translated as activity, mode of behaviour, a "virtuous" way of life.5 According to the Vedic Indian society to practice Brahmacharya the student needs to go and live with his teacher. Thus evolved the Gurukul system in ancient India. Although widely stated that Brahmacharya means celibacy what it really means is self-restraint. Hence it is not limited to sexual connotation. Swami Krishnananda Sarasvati 6said that Truth in its pristine nature is difficult in its comprehension. Hence, we were asked to look upon it as an object of the fourfold effort. To minimise the difficulty in understanding and approaching it,we are told that the Purusharthas themselves are difficult to approach and practice unless we individually, each by oneself, undergo a system of discipline in our life. The discipline called upon every individual is the system of the rules of the Ashramas. J.M Mehta in his book Four Spans of Human Life7 defines bramacharya as brahmacharya is generally considered as a period of celibacy.An unmarried person who leads a life free from sexual indulgences is known as bramchari i.e one who observes bramacharya. For leading the life of Brahmacharya one needs complete dedication to his Guru, discipline and concentration. Education contributes a lot to the character and growth of an individual and hence he needs a guru or a teacher who would guide him successfully. For this he also heeds to stay away from distractions and hence the practice of celibacy is strictly to be followed.8 Mahatma Gandhi in his book Ashram Observance in action defined bramchari as a brahmachari is one who controls his organs of sense in thought, word and deed.

In an interview of Sri Swami Chidananda president of the Divine Life Society by leading American spiritual magazine on the question of the role of celibacy in the spiritual life he answered that Brahmacharya or celibacy is a rational process of preserving and conserving precious energy so that it can be utilised in other very essential and indispensable functions. And if it is preserved like this, it can be converted, just as tangible, gross water is converted
5 6

www.indianetzone.com Disciple of Swami Sivananda and served as the General Secretary of the Divine Life Society in Rishikesh, India from 1958 until 2001 7 Published in 2009 by Hindoology Books 8 suite101.com

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Four Ashrams of Hindu Philosophy

into subtle steam. Then it can do wonders. A river may not have much power in it by itself. You may be easily able to row or swim across it. But, if it is dammed up and its waters conserved, then it has the power, when properly channelled, to turn huge turbines and produce electricity. The hot sun, even in summer, does not normally cause a fire, but if you concentrate its rays through a lens, those rays will immediately burn whatever they are focused on. That is what celibacy actually is.

In Gurukul system the knowledge of Vedas, Sashtras and Upanishads are imparted to the students or brahmacharis. These teachings are to guide him in leading the next three stages of life.9 Sexual abstinence One common usage denotes the practice of brahmacharya, which indicates the practice of sexual continence or celibacy. At its most basic level, brahmacharya means abstinence from sexual intercourse. Hindu scriptures state that the practice of brahmacharya promotes mental and spiritual purity, and it is encouraged for anyone wishing to attain spiritual realization. Traditionally, in this life stage, the brahmachri student went to live, often in the forests, with a spiritual teacher under whom he practiced a life of strict celibacy, morality and continence dedicated to learning all aspects of dharma that is the "principles righteous living". Dharma comprised personal responsibilities towards himself, family, society, humanity and God which included the environment, earth, nature and devotion to God. 10 Yoga The term Brahmacharya also means sexual continence according to yoga. This is a way of preserving sexual energy.In yoga, the term brahmacharya tends to take on a connotation of disciplining the use of and preserving sexual energy. Brahmacharya is discussed in Patanjali's Yoga Sutras as one of the 5 Yamas, the foundational commitments for the practice of yoga. Many yogic techniques, such as meditation and asanas can help one to achieve Brahmacharya interpreted as celibacy or strict control of sexual desires. A Brahmachariis a Male an

brahmacharinia female.Brahmacharya also helps to develop the powers to abstain form materialism. Vices like greed, anger, envy, pride, sloth and possessiveness can be curbed
9

10

www.hinduwebsite.com www.hindunet.org

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Four Ashrams of Hindu Philosophy

through

the

practice

of

Brahmacharya.

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The concept of Brahmacharya is not restricted to Hinduism only. Buddhist monks and Jains have a similar commitment to life. Hence the later Vedic Age supported a way of life that would lead to higher consciousness and life. Brahmacharya, in a way, thoroughly prepared the young minds for the world.12 So the word brahmacharya indicates a lifestyle adopted to enable one to attain the ultimate reality.

Grahastha Ashram
This is the second in four ashrams of hindu philosophy.This ashram is followed by those persons who are in the age group of 25 to50 yrs.In this stage more importance is given to the family. Grihasthya refers to the second phase of an individual's life in the Hindu ashram system. It is often called 'the householders life' revolving as it does around the duties of maintaining a household and leading a family-centred life. a young man is expected to marry a suitable young woman and enter wedded life and produce children. A person becomes a 'Grihastha' from the age of 25 and this Garhastha phase ends at the age of 49. Once a man becomes a Grihastha, he is expected to settle down, get married & produce children. The phase of "Garhastha" is preceded by the phase of Brahmacharya and followed by the phase of Vanaprastha.13 Grahasta (meaning householder) ashram is the stage of family life. It begins with marriage and proceeds to raising a family. It involves earning a living through the skills acquired during Brahmacharya ashram. It encourages the enjoyment of a material life, including sexual pleasures with ones spouse. The householders have the responsibility of bringing up their children in the same way that their parents brought them up. The householder needs to perform his religious duties as well by performing shardha to their ancestors.14

11 12

www.hinduism.about.com www.vedicheritageinc.com 13 www.ashram.org 14 www.iskcondesiretree.net

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Four Ashrams of Hindu Philosophy

Maharishi Manu had said that as all rivers, great and small, finally find their abode in the ocean, in the same way, all other ashrams find their support in the grihastha ashram. He further says that as all living being get their sustenance from air, in the same way, all ashrams owe their existence to grihastha ashram. Maharishi Dayanand the great rishi, who was the founder of the Arya Samaj, has also indicated the great importance of grihastha ashram, in the following words:

In the absence of this ashram, there would have been no procreation and consequently the existence of other ashrams would not have been possible. This is the ashram in which all desires which include physical comforts, material wealth, fame, family and children, get fulfilled. It may therefore be well said as the Mother of all ashrams. According to Valmiki Ramayana Among all four ashrams, grihastha is the greatest. As all living beings live comfortably under the patronage of mother, in the same way all inmates live comfortably in grihastha ashram and according to Yajur Veda, there is no need to be afraid in grihastha ashram. J.M Mehta in his book Four Spans of Human Life 15 defines Grahastha Ashram as Grihastha ashram covers the prime period of youth in life. It is the period which is full of desires and aspirations which relate to sex, profession, wealth, name and fame and other material aspects. A person gets married and fulfills his desire for sex and children. He follows some profession and acquires wealth. He builds a house, raises his family and establishes a household and thus leads a comfortable life. It is, therefore, in this ashram that one gets ample opportunities to fulfil all mundane desires, which can not be fulfilled in any other ashram. This period begins when a man gets married, and undertakes the responsibility for earning a living and supporting his family. At this stage, Hinduism supports the pursuit of wealth (artha) as a necessity, and indulgence in sexual pleasure (Kama), under certain defined social and cosmic norms. This ashrama lasts until around the age of 50. According to the Laws of Manu, when a person's skin wrinkles and his hair greys, he should go out into the forest. However, in real life, most Hindus are so much in love with this second ashrama that the Grihastha stage lasts a lifetime.16

15 16

Published in 2009 by Hindoology Books www.vaisnavafamilyresources.org

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Four Ashrams of Hindu Philosophy

Accoding to Swami Tejomayananda

17

the cornerstone of grihastha ashrama or

householders life is the spirit of service. We have a limited or distorted view of service we think only of acts of service is not the spirit. Service is not an act but an attitude Mahatma Gandhi said that there is not a single moment in life when one cannot serve. We can serve even with just a loving look or a consoling pat. The readiness to serve at all times, just for the joy of giving, should be the hallmark of a grihastha. According to the ancient saints marriage is an integral part of a Grihastha. It not only involves two people but two families as well. Moreover, no ritual is effective without the presence of the wife, the Sahadharmini.

Vanaprahastha Ashram
A Vanaprastha is a person who is living in the forest as a hermit after partially giving up material desires. Vanaprastha ashram is the stage of life in the Vedic ashram system, when a person one gradually withdraws from the world. For a Grihastha (household life) this stage comes after completion of household duties, but one can enter into it straight from second that is Brahmacharya (student life) ashram.This word is generally used to denote a particular phase of life in the Vedic ashram system when a person is between the ages of 50 and 74.18 In this phase of life, the person is in a retreat from worldly life. He lives away from the city, in a jungle as a hermit, with as little material possessions as possible. This stage denotes a transition phase from material to spiritual life.19 It is the third of four phases of a man in the system, as prescribed by the Manusmriti for the Dwija castes, in the Hindu religion.There is some controversy over which castes (varna) were supposed to follow the Vedic ashram system. According to some texts, the system was only for the Brahmins. The term comes from the Sanskrit roots vana, meaning forest, and prastha, meaning gone to. Because one who is entering this stage of life is expected to learn to lose his worldly desires and retire to the forest, those entering this stage of life often retire to the forest.

17 18

Head of the Central Chinmaya Mission Trust www.indianetzone.com 19 www.hindupedia.com

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Four Ashrams of Hindu Philosophy

Accoding to Swami Tejomayananda 20 Vanaprastha ashrama or spiritual life signifies retirement from worldly things but commitment to deeper spiritual pursuits. Pursuits. Selfenquiry is the foundation of this stage in an atmosphere of tapas or austerity. Vanaprastha indicates the departure from material possessions. The person lives with the family, in society, but in a withdrawn manner. The man no longer takes part in the commercial activities and the woman leaves the running of the household to her daughter-inlaw. People in this ashram play the role of mentors. The social activities become religious in nature. Celibacy is again advocated. The person is in this world but not of this world. The process of detachment from possessions, desires and relations begins in this stage. 21 When a householder is considered to be older or advanced in years, perceiving his skin become wrinkled, his hair turns gray, and has grandchildren, the time is said to have come for him to enter the third stage of life, or vanaprastha. It is said that he should now disengage himself from all family ties, except that his wife may accompany him, if she chooses although maintaining total celibacy, and retire to a lonely forest, taking with him only his sacred fires and the implements required for the daily and periodical worship. Clad in deerskin, a single piece of cloth, or in a bark garment, with his hair and nails uncut, the hermit is to subsist exclusively on food growing wild in the forest, such as roots, green herbs, wild rice, and grain. He must not accept gifts from any one, except of what may be absolutely necessary to maintain him; but with his own few possessions he should honor, to the best of his ability, those who visit his hermitage. His time must be spent in reading the metaphysical treatises of the Veda, in performing acts of worship, and in undergoing various kinds of austerities, with a view to mortifying his passions and producing in his mind an entire indifference to worldly objects. Having by these means succeeded in overcoming all sensual affections and desires, and in acquiring perfect equanimity towards everything around him, the hermit has fitted himself for the final and most exalted order, that of devotee or religious mendicant (sannyasin).22

20 21

Head of the Central Chinmaya Mission Trust www.divyayoga.com 22 www.indianetzone.com

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Four Ashrams of Hindu Philosophy

Sanyasa Ashram
This is the last stage or ashram in hindu philosophy. It is considered the topmost and final stage of the ashram systems and is traditionally taken by men or women over fifty or by young monks who wish to renounce worldly and materialistic pursuits and dedicate their lives to spiritual pursuits. People in this stage of life develop vairgya, or a state of dispassion and detachment from material life, renouncing worldly thoughts and desires in order to spend the remainder of their lives in spiritual contemplation. A member of the sannyasa order is known as a sannyasin (male) or sannyasini (female).23 During the sannyasa phase of life, a person abandons fire, or Agnihotra, allowed to the Grihastha ashram or householder phase of life. People who have entered the sannyasa ashram may choose not to cook, perform fire rituals or take heat from fire. In practice, however, Sannyasis do various services and partake in sacred rituals to set an example for others. Sannyasa focuses only on the self and spirituality and not even the gods (as abandoning fire suggests). Symbolically, a sannyasi casts his physical body into fire by wearing saffron robes when entering this phase, thus freeing the soul while the body is still alive. Hence, sannyasis are not cremated after death as most Hindus are, but may instead be buried.24 Sannyasa is the highest, all others are secondary 25 , Not by Karma, family or sons, but by sacrifice alone have the seekers of Moksha gained immortality 26. The Jabala Upanishad clearly states: After finishing your studies become a householder. After fulfilling your duties as a householder become a forest-dweller and after living in the forest, take up Sannyasa. Otherwise the student and householder can go directly to Sannyasa also 27

23 24

www.hinduwebsite.com www.sanyasashram.org (Taittriya Narayana 78)

25

26 27

(Taittriya Narayana 12) (Jabala Upanishad 4)

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Four Ashrams of Hindu Philosophy

The sannyasi lives a celibate life without possessions, and practises yoga or bhakti devotional meditation, depending on the specific tradition, with prayers to their chosen deity or God. The goal of the Hindu Sannsyasin is moksha (liberation), the conception of which varies from tradition to tradition. For the devotion oriented traditions, liberation consists of union with the Divine, while for Yoga oriented traditions, liberation is the experience of the highest samdhi (enlightenment) and for the Advaita tradition, liberation is the removal of all ignorance and realising oneself as one with the Supreme Brahman. Within the Bhagavad Gita, sannyasa is described by Krishna as follows: "The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga]" The aim of sannyasa is to try to go inside and see the effulgent Supreme Spirit that remains hidden there behind a veil.28 The second aim of sannyasa is to be involved in the welfare of all people in the external world. The sannyasin has to carry forward that which he has been given in trust. It is for this that he enters a specific sannyasa tradition and accepts that tradition. He goes to a guru who tells him what to do.29 The aim of sannyasa is to improve the human society. The sannyasin works to alleviate the conditions of the hungry, the sick, the poor, the needy and the distressed. He uses his whole life for their benefit. He uses his entire mind and resources for their benefit. The word sannyasin means a trustee. It does not mean a renunciate as written in the books. Sannyasa is formed from the word nyasa, which means a trust. A householders house is only for him and his family, but nothing that a sannyasin has belongs to him; he is only the trustee. This means that his mind, feelings, the strength in his body, resources, connections, experience all these must be for others, not for himself.30

28 29

www.Indianculture.com www.gosai.com 30 www.hinduism.about.com

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Four Ashrams of Hindu Philosophy

Major Findings
The young woman just about to start university; the newly-wed couple; the elderly lady at the end of her working life; the old man who leaves home to spend his last years in a care home They all have something in common: They are in a transition from one stage of life into another. The Vedas divide our lives into four different stages, called the four ashramas. They are brahmacharya (being a student), grihasta (being a householder), vanaprastha (forest dweller) and sannyasa (stage of renunciation). The 'stages of life' are absolutely essential to decrease attachment for the Great Illusion , to reduce awareness of the body and to consider others as a part of one's family and to assuage the ego. Brhmacharya, gaarhastya, Vanaprastha, Sanyaasa, are the four ashrams as per the Hindu School of thought. Brahmachrya is the period of learning. Gaarhastya is the period to getting married and start a family & also to do social & familial work. Vanaprastha is the period to bring brahmavidya into practice learnt during Brhmacharya period to become spiritual and try to attain Moksha. Sanyaasa is a period of renounciation. This is an average idea of the 4 ashrams. Shakespeare also divided life into "seven ages". In Hinduism, human life is believed to comprise four stages. These are called "ashramas" and every man should ideally go through each of these stages.

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CONCLUSION
It is also difficult to say how strictly the model of life represented by the four ashramas was followed in vedic society. We have literary evidence to suggest that in most cases the first two phases of life were followed in letter and spirit, namely that of a student and householder, while we are not certain of the remaining two. Mentioned below are some additional points about the ashrama dharma which are not discussed above. Firstly, the ashrama dharma was primarily meant for the practice of men only. Women had no independent role other than as partners of their husbands. Thus a young girl, married at the age of six or seven to an old man of 30, was supposed to partner with her husband in the performance of his obligatory duties as a householder, although she was a child and the male children of her age were in the gurukulas, going through the stage of brahmacharya. By the time she was ready to take up family responsibilities as an adult, her husband might already be old enough to qualify for the life of a forest dweller. Secondly, the ashrama dharma was meant for the three upper castes only. Since their obligatory duties varied, except in respect of the study of the Vedas, some of the rules and practices concerning each ashrama, especially brahmacharya and grihastha varied from caste to caste. The lower castes and those who remained outside the vedic fold were completely exempt from it. Thus the ashrama meant very little for a large population of ancient India. Thirdly, the practice of ashrama dharma might not have been exclusive to Vedic tradition. Some religious groups in ancient India such as the Jinas, the Ajivikas and the followers of early schools of Saivism followed the tradition of preparing the young aspirants in the gurukulas. They also encouraged their followers to retire into forests and practice severe austerities, after fulfilling their obligations as lay followers. Finally, the ashrama dharma was an ideal vision based on certain vedic ideals and philosophical notions. If we set aside the caste based prejudices and elements of orthodoxy referred in the law books and look afresh at the overall concept and the broader framework of life it envisages from a spiritual, moral and social point of view, we find the four stages of human life to be a perfect fit for any life style and in any age. It can be as useful today as it was thousands of years ago. In western societies, it is common for old people to work well into their 70s in order to support their life styles. Governments are forced to spend huge
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amounts of money on social security and in providing health care for the old and the retired. In the eastern societies young people, caught up in the wheels of economic development, are accused of falling moral standards and ignoring their parents. Part of the problem stems from the fact that people want to extend their lives as householders and do not want to withdraw from life or reduce their necessities or control their desires. They cannot overcome their attachment with the attractions of life or the comforts it seems to offer. Since the resources are limited and the population is constantly increasing, any system can only support so many people it is designed to. If people refuse to retire and new people keep adding up, it would put severe strain upon our resources and bring our systems to a grinding halt. The present crisis in the US healthcare system is one good example. If people withdraw from active life after a certain age and prepare themselves for their afterlives by practicing austerities, reducing their wants and desires and contemplating upon God and higher spiritual ideals, it would do a great deal of good to society in the long run.The rules of these four stages of life holds power to do spiritual ,moral, and physical welfare of every person who strictly adhere to these rules of life.

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Bibliography & Webliography

Bibliography
1).Sociology of Indian Society , C.N.Shankar Rao 2).Indian Social System ,Ram Ahuja

Webliography
www.Indianculture.com www.hinduwebsite.com 3 Reproduced from Vedanta Kesari Magazine December 2005 4 www.ashram.org 5 www.indianetzone.com 6 www.suite101.com 7 www.hinduwebsite.com 8 www.hindunet.org 9 hinduism.about.com 10 www.vedicheritageinc.com 11 www.ashram.org
2 12 www.iskcondesiretree.net 13 www.vaisnavafamilyresources.org 14 www.indianetzone.com 15 www.hindupedia.com 16 www.divyayoga.com 17 www.indianetzone.com 18 www.hinduwebsite.com 19 www.sanyasashram.org 20 www.Indianculture.com 21 www.gosai.com 22 www.hinduism.about.com

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