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== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

The principles of varna and ashrama are founded upon the principles of Purushartha viz. dharma, artha, kama, moksha that are the foundation of India’s culture. These Purusharthas together with varna and ashrama sum up the entire principles of Indian culture. Through the fulfilment of these, life became complete socially, physically, psychologically, intellectually, and spiritually.<ref>Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref>

The principles of varna (samskrit : वर्णः) and ashrama (samskrit : आश्रमः) are founded upon the principles of Purushartha (पुरुषार्थः) viz. dharma (धर्मः), artha (अर्थः), kama (कामः), moksha (मोक्षः) that are the foundation of India’s culture. These Purusharthas together with varna and ashrama sum up the entire principles of Indian culture. Through the fulfilment of these, life became complete socially, physically, psychologically, intellectually, and spiritually.<ref>Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref>

=== Indian Outlook of Life ===

=== Indian Outlook of Life ===

These four principles sum up the central objectives of what may be called the human perspective.

These four principles sum up the central objectives of what may be called the human perspective.

No man in this world is complete, and no man can be complete.The human personality is an admixture of various levels or, we can say, forces. The wisdom of the ancients was such that they contemplated a system of introducing some sort of perfection into the social order by bringing together the various partial endowments of personalities into an ordered system, which gave the shape of perfection. This vision of perfection took into consideration four objectives of human existence known as the Purusharthas and is worked out through the administration and organisation of society, and the discipline of the individual. The organisation of society took the form of the varna system, and the discipline of the individual took the form of the ashrama system. These are the famous varna and ashrama orders of the regulation of life as a whole.<ref name=":0">Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_5.html Chapter 5])</ref>

No man in this world is complete, and no man can be complete.The human personality is an admixture of various levels or, we can say, forces. The wisdom of the ancients was such that they contemplated a system of introducing some sort of perfection into the social order by bringing together the various partial endowments of personalities into an ordered system, which gave the shape of perfection. This vision of perfection took into consideration four objectives of human existence known as the Purusharthas and is worked out through the administration and organisation of society, and the discipline of the individual. '''The organisation of society took the form of the varna system, and the discipline of the individual took the form of the ashrama system.''' These are the famous varna and ashrama orders of the regulation of life as a whole.<ref name=":0">Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_5.html Chapter 5])</ref>

== Varna System ==

== Varna System ==

The Varna System, as mentioned above, is the reflection of ancient wisdom on the organisation of the society. Elaborating on this, Swami Krishnananda says, "Everyone has needs, but no one has the capacity to fulfill all their needs. What I have, others may not have; and what others have, I may not have. Therefore, in order that social solidarity may be ensured so that there may be some sort of perfect image produced in the totality of the social structure, the varna system was thought to be the most advisable method to be adopted."<ref name=":0" />

The Varna System, as mentioned above, is the reflection of ancient wisdom on the organisation of the society. Elaborating on this, Swami Krishnananda says, ''"Everyone has needs, but no one has the capacity to fulfill all their needs. What I have, others may not have; and what others have, I may not have. Therefore, in order that social solidarity may be ensured so that there may be some sort of perfect image produced in the totality of the social structure, the varna system was thought to be the most advisable method to be adopted."<ref name=":0" />''

=== What is Varna ? ===

=== What is Varna ? ===

‘Varna’ does not actually mean colour in a grammatical sense. It means the colour which is philosophically or metaphysically attributed to the so-called gunas of prakriti—sattva, rajas and tamas. These three properties of prakriti are the basis or the substratum of what are known as the colours. It refers to the colour of the property preponderating in a particular individual in some measure—how much sattva, how much rajas, how much tamas is there in an individual. No one is wholly sattvic, wholly rajasic or wholly tamasic; there is some percentage of each guna in different individuals in various proportions.

‘Varna’ does not actually mean colour in a grammatical sense. It means the colour which is philosophically or metaphysically attributed to the so-called gunas of prakriti (प्रकृतिः) - sattva (सत्त्वम्), rajas (रजस्) and tamas (तमस्). These three properties of prakriti are the basis or the substratum of what are known as the colours. It refers to the colour of the property preponderating in a particular individual in some measure—how much sattva, how much rajas, how much tamas is there in an individual. No one is wholly sattvic, wholly rajasic or wholly tamasic; there is some percentage of each guna (गुणः । quality) in different individuals in various proportions.

The group of individuals who have the capacity to reflect a maximum amount of sattva are those persons who can think better in terms of the higher reason behind things than those who are predominantly rajasic or tamasic. So is the case with the other properties—rajas and tamas. Rajas has a tendency to activate everything, and tends towards energetic movement. Tamas is very heavy, dense and static. It does not move like rajas, and cannot think like sattva.<ref name=":0" />

The group of individuals who have the capacity to reflect a maximum amount of sattva are those persons who can think better in terms of the higher reason behind things than those who are predominantly rajasic or tamasic. So is the case with the other properties—rajas and tamas. Rajas has a tendency to activate everything, and tends towards energetic movement. Tamas is very heavy, dense and static. It does not move like rajas, and cannot think like sattva.<ref name=":0" />

=== The Purpose of Varna System ===

=== The Purpose of Varna System ===

Social integration and personal integration are absolutely necessary prior to our endeavor at cosmic integration and divine integration. We do not exist for our own selves, we exist for a purpose which is beyond ourselves.There is need for organisation of society because when we come together in a group, we have a greater strength; therefore, there is a chance of achieving greater success. Thus, we come together in a group, in a team spirit, and create a cumulative effect which will achieve the purpose.Also, the attempt of the ancient masters in India was to transform every activity into a form of spirituality; With this intention, it was endeavored that even the humdrum activities of life in the midst of human society be converted into a highly purposeful worship, we should say, for the attainment of a superior goal. Because, there is a cosmic urge towards a higher evolutionary achievement, and we have to contribute whatever we can, under the circumstances we are placed, towards an ushering in of a better day and a greater light by way of this evolutionary activity or movement. Hence, the envisagement of this structure of the varna system has a part to play in the system of the evolution of the universe itself.<ref name=":0" />

Social integration and personal integration are absolutely necessary prior to our endeavor at cosmic integration and divine integration. We do not exist for our own selves, we exist for a purpose which is beyond ourselves.There is need for organisation of society because when we come together in a group, we have a greater strength; therefore, there is a chance of achieving greater success. Thus, we come together in a group, in a team spirit, and create a cumulative effect which will achieve the purpose. Also, the attempt of the ancient masters in India was to transform every activity into a form of spirituality; With this intention, it was endeavored that even the humdrum activities of life in the midst of human society be converted into a highly purposeful worship, we should say, for the attainment of a superior goal. Because, there is a cosmic urge towards a higher evolutionary achievement, and we have to contribute whatever we can, under the circumstances we are placed, towards an ushering in of a better day and a greater light by way of this evolutionary activity or movement. Hence, the envisagement of this structure of the varna system has a part to play in the system of the evolution of the universe itself.<ref name=":0" />

=== The Rationale behind the Varna System ===

=== The Rationale behind the Varna System ===

== Ashrama System ==

== Ashrama System ==

It has already been enumerated above that the organisation of the society took the form of the Varna System. However, it is not enough if we have an organisation of skeleton individuals. They must be powerful individuals. And so the ancient adepts did not forget the need to discipline the individual.The more the capacity of an individual, the greater also is the strength of society. Healthy, robust, well-educated, and highly idealized individuals are necessary for creating a perfect human society. So, while it is necessary to organise individuals into a society because of the partiality of endowments of different individuals, it is also necessary, at the same time, to see that the individuals themselves are disciplined and perfected to the extent possible under the circumstances available. This perfection of the individual is attempted through what is known as the ashrama system.<ref name=":0" /> 

It has already been enumerated above that the organisation of the society took the form of the Varna System. However, it is not enough if we have an organisation of skeleton individuals. They must be powerful individuals. And so the ancient adepts did not forget the need to discipline the individual.The more the capacity of an individual, the greater also is the strength of society. Healthy, robust, well-educated, and highly idealized individuals are necessary for creating a perfect human society. So, while it is necessary to organise individuals into a society because of the partiality of endowments of different individuals, it is also necessary, at the same time, to see that the individuals themselves are disciplined and perfected to the extent possible under the circumstances available. '''This perfection of the individual is attempted through what is known as the ashrama system.'''<ref name=":0" /> 

=== What is Ashrama ? ===

=== What is Ashrama ? ===

!According to Amarakosha, the corresponding Ashramavasins are called

!According to Amarakosha, the corresponding Ashramavasins are called

|-

|-

|Brahmacharya

|Brahmacharya  

|Brahmachari

|Brahmachari

|-

|-

|Bhikshu

|Bhikshu

|}

|}

Swami Krishnananda says, Ashrama is an order. It is a stage of life through which one has to pass by means of an educational career and a process of training, whereby the forces or powers of the individual are harnessed for the purpose for which they are intended.The ashramas are four, even as the varnas are four. While the four varnas—Brahmana, Kshatriya, Vaishya, Shudra—constitute the spiritual, political, economic, and manual aspects of the complete structure of human society, the ashramas—Brahmacharya, Grhastha, Vanaprastha, Sannyasa—constitute another order altogether, which is towards the achievement of individual perfection.<ref name=":0" /> So, the educational process takes the form of ashrama dharma.

Swami Krishnananda says, Ashrama (आश्रमः) is an order. It is a stage of life through which one has to pass by means of an educational career and a process of training, whereby the forces or powers of the individual are harnessed for the purpose for which they are intended.The ashramas are four, even as the varnas are four. While the four varnas—Brahmana (ब्राह्मणः), Kshatriya (क्षत्रियः), Vaishya (वैश्यः), Shudra (शूद्रः) —constitute the spiritual, political, economic, and manual aspects of the complete structure of human society, the ashramas—Brahmacharya (ब्रह्मचर्यम्), Grhastha (गृहस्थः), Vanaprastha (वानप्रस्थः), Sannyasa (सन्न्यासः) —constitute another order altogether, which is towards the achievement of individual perfection.<ref name=":0" /> So, the educational process takes the form of ashrama dharma.

The Chandogya Upanishad says,<blockquote>त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसँस्थोऽमृतत्वमेति ॥ १ ॥<ref>Chandogya Upanishad, [https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8 Adhyaya 2], Khanda 23, Verse 1</ref></blockquote><blockquote>trayo dharmaskandhā yajño'dhyayanaṃ dānamiti prathamastapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyo'tyantamātmānamācāryakule'vasādayansarva ete puṇyalokā bhavanti brahmasam̐stho'mṛtatvameti ॥ 1 ॥</blockquote>Meaning:There are three aspects of Dharma. Sacrifice, study of the vedas and giving gifts form the first aspect. Austerity is the second. Wearing out his life in the household of the preceptor practicing continence is the third. All these lead to the attainment of virtuous worlds. He who is steadfast in Brahman attains immortality.

The Chandogya Upanishad says,<blockquote>त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसँस्थोऽमृतत्वमेति ॥ १ ॥<ref>Chandogya Upanishad, [https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8 Adhyaya 2], Khanda 23, Verse 1</ref></blockquote><blockquote>trayo dharmaskandhā yajño'dhyayanaṃ dānamiti prathamastapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyo'tyantamātmānamācāryakule'vasādayansarva ete puṇyalokā bhavanti brahmasam̐stho'mṛtatvameti ॥ 1 ॥</blockquote>Meaning:There are three aspects of Dharma. Sacrifice (यज्ञः), study of the vedas (अध्ययनम्) and giving gifts (दानम्) form the first aspect. Austerity (तपस्) is the second. Wearing out his life in the household of the preceptor practicing continence is the third. All these lead to the attainment of virtuous worlds. He who is steadfast in Brahman (ब्रह्मन्) attains immortality.

Explaining the verse further, it is said, the life of a household man (Grhastha) is implied by the first aspect ie. sacrifice, vedic studies and charity; By the word tapas (austerity), the vaikhanasa (vanaprastha) and parivrajya or sanyasa are implied as tapas is foremost in them. The third one is the brahmacharya. The four ashramas are here thus summarised by these three and amongst all these ashramas, he who is steadfast in Brahman and who realises Brahman attains Moksha.<ref name=":2" />

Explaining the verse further, it is said, the life of a household man (Grhastha) is implied by the first aspect ie. sacrifice, vedic studies and charity; By the word tapas (austerity), the vaikhanasa (वैखानसः) or vanaprastha and parivrajya (परिव्राज्यम्) or sanyasa are implied as tapas is foremost in them. The third one is the brahmacharya. The four ashramas are here thus summarised by these three and amongst all these ashramas, he who is steadfast in Brahman and who realises Brahman attains Moksha (मोक्षः).<ref name=":2" />

So, the ashrama dharma is nothing but a process of education in a school; and our seers of the past visualised the whole of life as a period of studentship. We are students from birth to death. And this is mentioned with great emphasis in the above verse from the Chhandogya Upanishad.<ref name=":0" />  

So, the ashrama dharma is nothing but a process of education in a school; and our seers of the past visualised the whole of life as a period of studentship. We are students from birth to death. And this is mentioned with great emphasis in the above verse from the Chhandogya Upanishad.<ref name=":0" />  

* In the third, as he ages further, he becomes a forest recluse and, without much attachment to worldly life, engages himself in Vedic Karma.  

* In the third, as he ages further, he becomes a forest recluse and, without much attachment to worldly life, engages himself in Vedic Karma.  

* In the fourth stage, he forsakes even Vedic works, renounces the world utterly to become a sannyasin and turns his mind towards the Paramatman.

* In the fourth stage, he forsakes even Vedic works, renounces the world utterly to become a sannyasin and turns his mind towards the Paramatman.

These four stages of life or ashramas are called Brahmacharya, Garhasthya, Vanaprastha and Sannyasa, thereby establishing its universal applicability, irrespective of the varna or class or caste of an individual. During each one of these stages, greater importance was required to be given to one particular obligation while discharging other obligations as well.<ref name=":3">Justice M.Rama Jois, [https://docs.google.com/viewer?a=v&pid=sites&srcid=ZGVmYXVsdGRvbWFpbnxib2RoaWhhbmdvdXR8Z3g6NzQzOGU4MWMxZTdlMDljMQ Dharma - The Global Ethic] (Chapter 1.5.5)</ref>

These four stages of life or ashramas are called Brahmacharya (ब्रह्मचर्यम्), Garhasthya (गार्हस्थ्यम्), Vanaprastha (वानप्रस्थः) and Sannyasa (सन्न्यासः), thereby establishing its universal applicability, irrespective of the varna or class or caste of an individual. During each one of these stages, greater importance was required to be given to one particular obligation while discharging other obligations as well.<ref name=":3">Justice M.Rama Jois, [https://docs.google.com/viewer?a=v&pid=sites&srcid=ZGVmYXVsdGRvbWFpbnxib2RoaWhhbmdvdXR8Z3g6NzQzOGU4MWMxZTdlMDljMQ Dharma - The Global Ethic] (Chapter 1.5.5)</ref>

=== Importance of the Ashramas ===

=== Importance of the Ashramas ===

* Brahmacharya as the Foundation to Self-moulding

* Brahmacharya as the Foundation to Self-moulding

The Guru-disciple relationship, which comes into relief when we think of the first stage of ashrama dharma, namely Brahmacharya, tells us much about the need for physical discipline. The Brahmachari—the lad who is just budding into youth—is given the fullest type of physical training by means of the service that he is expected to render to the master. By this discipline, he is given the very outlook of his life, not merely the opportunity of disciplining the body. He knows how he has to conduct himself before others and in respect of other things, and a sort of ground is paved in the beginning itself for the contribution that he has to make later on when he becomes an adult, a unit of human society, as a Brahmana, Kshatriya, Vaishya or Shudra.<ref name=":0" />

The Guru-Shishya relationship, which comes into relief when we think of the first stage of ashrama dharma, namely Brahmacharya, tells us much about the need for physical discipline. The Brahmachari (ब्रह्मचारी) — the lad who is just budding into youth — is given the fullest type of physical training by means of the service that he is expected to render to the master. By this discipline, he is given the very outlook of his life, not merely the opportunity of disciplining the body. He knows how he has to conduct himself before others and in respect of other things, and a sort of ground is paved in the beginning itself for the contribution that he has to make later on when he becomes an adult, a unit of human society, as a Brahmana, Kshatriya, Vaishya or Shudra.<ref name=":0" />

* Grhasthashrama as the sustainer of other Ashramas

* Grhasthashrama as the sustainer of other Ashramas

Grhasthashrama is hailed as the most important, as it carries with it onerous responsibilities of maintaining and sustaining persons belonging to the other three ashramas. It is the foundation of family the structure based on 'Dharma'. Hence the saying, <blockquote>धन्यो गृहस्थाश्रमः | dhanyo gr̥hasthāśramaḥ |</blockquote>It is during this ashrama the husband and wife discharge both economic and social responsibilities jointly, they undertake any profession or avocation or employment private or public and through it earn money and also serve society. They bear the economic responsibility of providing maintenance to those who belong to the other three ashramas ie., financing the education of their children as well as younger brothers and sisters etc., maintaining those who have crossed the stage of Grhasthashrama and have ceased to earn income, and/or have entered 'Vanaprasthashrama' as also those who have entered the fourth stage ie., 'Sannyasa', whether they are members of their family or not. Thus it constituted the best form of private sector social security.<ref name=":3" />

Grhasthashrama is hailed as the most important, as it carries with it onerous responsibilities of maintaining and sustaining persons belonging to the other three ashramas. It is the foundation of family the structure based on 'Dharma'. Hence the saying, <blockquote>धन्यो गृहस्थाश्रमः | dhanyo gr̥hasthāśramaḥ |</blockquote>It is during this ashrama the husband and wife discharge both economic and social responsibilities jointly, they undertake any profession or avocation or employment private or public and through it earn money and also serve society. They bear the economic responsibility of providing maintenance to those who belong to the other three ashramas ie., financing the education of their children as well as younger brothers and sisters etc., maintaining those who have crossed the stage of Grhasthashrama and have ceased to earn income, and/or have entered 'Vanaprasthashrama' as also those who have entered the fourth stage ie., 'Sannyasa', whether they are members of their family or not. Thus, it constituted the best form of private sector social security.<ref name=":3" />

== References ==

== References ==