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The principles of [[Varna Dharma (वर्णधर्मः)|varna]] (samskrit : वर्णः) and [[Ashrama Dharma (आश्रमधर्मः)|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.<ref name=":4" /> It is said that, observance of Varnashrama Dharma helps one’s growth and self-evolution.<ref name=":5">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref> Through the fulfilment of these dharmas, the social, physical, psychological, intellectual and adhyatmika life became complete.<ref name=":4">Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref>

[[File:Slide 4.jpg|thumb|407x407px|'''Varnashrama Dharma''']]The principles of [[Varna Dharma (वर्णधर्मः)|varna]] (samskrit : वर्णः) and [[Ashrama Dharma (आश्रमधर्मः)|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.<ref name=":4" /> It is said that, observance of Varnashrama Dharma helps one’s growth and self-evolution.<ref name=":5">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref> Through the fulfilment of these dharmas, the social, physical, psychological, intellectual and adhyatmika life became complete.<ref name=":4">Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref>

 

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

In order to understand the relevance of Varna and Ashrama concepts, it is esssential to understand the Indian Outlook of life. The perfect outlook of life considers four aspects which form inseparable ingredients of the very notion of perfection viz.

In order to understand the relevance of Varna and Ashrama concepts, it is esssential to understand the Indian Outlook of life. The perfect outlook of life considers four aspects which form inseparable ingredients of the very notion of perfection viz.

== 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, <blockquote>''"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" />''</blockquote>

The Varna System, as mentioned above, is the reflection of ancient wisdom on the organisation of the society. Elaborating on this, Swami Krishnananda says, <blockquote>''"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" />''</blockquote>

=== 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 prakrti (प्रकृतिः) - sattva (सत्त्वम् | purity), rajas (रजस् | passion) and tamas (तमस् | inertia). These three properties of prakrti are the basis or the substratum of what are known as the colours. It is said that Sattva is white, Rajas is red and Tamas is black. With respect to a particular individual, it refers to the colour of the property preponderating in some measure ie. how much sattva, how much rajas, how much tamas is there in an individual. No one is wholly sattvik, wholly rajasik or wholly tamasik; there is some percentage of each guna (गुणः । quality) in different individuals in various proportions.<ref name=":0" /><ref name=":5" /> For example,

‘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 prakrti (प्रकृतिः) - sattva (सत्त्वम् | purity), rajas (रजस् | passion) and tamas (तमस् | inertia). These three properties of prakrti are the basis or the substratum of what are known as the colours. It is said that Sattva is white, Rajas is red and Tamas is black. With respect to a particular individual, it refers to the colour of the property preponderating in some measure ie. how much sattva, how much rajas, how much tamas is there in an individual. No one is wholly sattvik, wholly rajasik or wholly tamasik; there is some percentage of each guna (गुणः । quality) in different individuals in various proportions.<ref name=":0" /><ref name=":5" /> For example,

* Those in whom Sattva preponderates, are Sattvik in nature ie. they are pious, virtuous and lead the divine life; and are in a broad sense referred to as brahmanas. Being wise and good thinkers, they take up social responsibilities like that of priests, ministers or philosophers who guide rulers. In view of their inherent nature, serenity, self-restraint, austerity, purity, forgiveness, as also, uprightness, knowledge, realisation and belief in the Supreme are described as the duties of brahmanas.   

* Those in whom Sattva preponderates, are Sattvik in nature ie. they are pious, virtuous and lead the divine life; and are in a broad sense referred to as brahmanas. Being wise and good thinkers, they take up social responsibilities like that of priests, ministers or philosophers who guide rulers. In view of their inherent nature, serenity, self-restraint, austerity, purity, forgiveness, as also, uprightness, knowledge, realisation and belief in the Supreme are described as the duties of brahmanas. Thus, the Brahmanas were in charge of spiritual and intellectual affairs.   

* Those in whom Rajas is predominant, are Kshatriyas. They are warriors or men of action and take up social responsibilities like tackling social enemies or invaders and defend the society. Thus, a Rajasik person with heroic quality is a Kshatriya and in view of this nature, prowess, splendour, firmness, dexterity, as also, not fleeing away during testing times, generosity and lordliness are described as the duties of Kshatriyas.  

* Those in whom Rajas is predominant, are Kshatriyas. They are warriors or people of action and take up social responsibilities like tackling social enemies or invaders and defend the society. Thus, a Rajasik person with heroic quality is a Kshatriya and in view of this nature, prowess, splendour, firmness, dexterity, as also, not fleeing away during testing times, generosity and lordliness are described as the duties of Kshatriyas. Thus, the work of political administration and defence was given to the Kshatriyas.  

* Those in whom Rajas and Tamas are predominant are Vaishyas or traders. In view of their nature, they take up social responsibilities like running businesses, agriculture, cattle-rearing, trade etc. and amass wealth. Thus, a Rajasik person with business tendencies is a Vaishya.  

* Those in whom Rajas and Tamas are predominant are Vaishyas or traders. In view of their nature, they take up social responsibilities like running businesses, agriculture, cattle-rearing, trade etc. and amass wealth. Thus, a Rajasik person with business tendencies is a Vaishya. And thus, the Vaishyas were entrusted with the duty of supplying food for the nation and administering its economic welfare.  

* Those in whom Tamas is predominant, are Shudras. Neither of the three qualities are highly developed in them. Therefore, they take up the social responsibility of assisting the other three varnas. In short, a Tamasik person is a Shudra.<ref name=":5" />

* Those in whom Tamas is predominant, are Shudras. Neither of the three qualities are highly developed in them. Therefore, they take up the social responsibility of assisting the other three varnas. In short, a Tamasik person is a Shudra.<ref name=":5" />

In short, a group of individuals who have the capacity to reflect maximum amount of sattva are those who can think better in terms of the higher reason behind things than those who are predominantly rajasik or tamasik. So is the case with the other properties—rajas and tamas. Rajas has a tendency to activate everything, and tends towards energetic movement. While, tamas is very heavy, dense and static. It can neither move like rajas, nor think like sattva.<ref name=":0" />

In short, a group of individuals who have the capacity to reflect maximum amount of sattva are those who can think better in terms of the higher reason behind things than those who are predominantly rajasik or tamasik. So is the case with the other properties—rajas and tamas. Rajas has a tendency to activate everything, and tends towards energetic movement. While, tamas is very heavy, dense and static. It can neither move like rajas, nor think like sattva.<ref name=":0" />

Shabdakalpadruma describes Varna as Jati and enumerates the 4 kinds of Varna as Brahmana, Kshatriya, Vaishya and Shudra. <blockquote>वर्णः जातिः | सा च ब्राह्मणः क्षत्रियो वैश्यः शूद्रश्च |<ref name=":1">[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A4%B0%E0%A5%82%E0%A4%A5%E0%A4%83 Shabdakalpadruma]</ref></blockquote><blockquote>varṇaḥ jātiḥ | sā ca brāhmaṇaḥ kṣatriyo vaiśyaḥ śūdraśca |</blockquote>

 

While, the Shabdakalpadruma describes Varna as Jati and enumerates the 4 kinds of Varna as Brahmana, Kshatriya, Vaishya and Shudra. <blockquote>वर्णः जातिः | सा च ब्राह्मणः क्षत्रियो वैश्यः शूद्रश्च |<ref name=":1">[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A4%B0%E0%A5%82%E0%A4%A5%E0%A4%83 Shabdakalpadruma]</ref></blockquote><blockquote>varṇaḥ jātiḥ | sā ca brāhmaṇaḥ kṣatriyo vaiśyaḥ śūdraśca |</blockquote>

=== The Origin of Varna Concept ===

=== The Origin of Varna Concept ===

Talking of the Origin of Varna Concept, Shabdakalpadruma says,<blockquote>एषामुत्पत्त्यादिर्यथा | यदा भगवान् पुरुषरूपेण सृष्टिं कृतवान् तदास्यशरीरात् चत्वारो वर्णा उत्पन्नाः | मुखतो ब्राह्मणाः बाहुतः क्षत्रियाः ऊरुतो वैश्याः पादतः शूद्रा जाताः |<ref name=":1" /></blockquote><blockquote>eṣāmutpattyādiryathā | yadā bhagavān puruṣarūpeṇa sr̥ṣṭiṁ kr̥tavān tadāsyaśarīrāt catvāro varṇā utpannāḥ | mukhato brāhmaṇāḥ bāhutaḥ kṣatriyāḥ ūruto vaiśyāḥ pādataḥ śūdrā jātāḥ |</blockquote>Meaning: When Bhagavan created the world in the form of Purusha, the four varnas got created from his body. From the mouth - the brahmanas, from the arm - the kshatriyas, from the thigh - the vaishyas and from the feet - the Shudras were born.

Talking of the Origin of Varna Concept, Shabdakalpadruma says,<blockquote>एषामुत्पत्त्यादिर्यथा | यदा भगवान् पुरुषरूपेण सृष्टिं कृतवान् तदास्यशरीरात् चत्वारो वर्णा उत्पन्नाः | मुखतो ब्राह्मणाः बाहुतः क्षत्रियाः ऊरुतो वैश्याः पादतः शूद्रा जाताः |<ref name=":1" /></blockquote><blockquote>eṣāmutpattyādiryathā | yadā bhagavān puruṣarūpeṇa sr̥ṣṭiṁ kr̥tavān tadāsyaśarīrāt catvāro varṇā utpannāḥ | mukhato brāhmaṇāḥ bāhutaḥ kṣatriyāḥ ūruto vaiśyāḥ pādataḥ śūdrā jātāḥ |</blockquote>Meaning: When Bhagavan created the world in the form of Purusha, the four varnas got created from his body. From the mouth - the brahmanas, from the arm - the kshatriyas, from the thigh - the vaishyas and from the feet - the Shudras were born.

This concept is first found in verse 12 of the Purusha Sukta in the Rgveda (Mandala 10, Sukta 90). It says,<blockquote>ब्राह्मणोऽस्य मुखमासीद्बाहू राजन्यः कृतः । ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥ (Rig.10.90.12)<ref>Rigveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%AF%E0%A5%A6 Sukta 90], Verse 12.</ref></blockquote><blockquote>brāhmaṇo'sya mukhamāsīdbāhū rājanyaḥ kr̥taḥ । ūrū tadasya yadvaiśyaḥ padbhyāṁ śūdro ajāyata ॥12॥ (Rig.10.90.12)</blockquote>Meaning: The Brahmana (representing adhyatmik wisdom and splendour) was His mouth; the Kshatriya (constituting administrative and military prowess) became His arms. His thighs were the Vaishya (who formed commercial and business enterprise); of His feet the Shudra (repository of the productive and sustaining force) was born.<ref>Swami Krishnananda, [https://www.swami-krishnananda.org/invoc/Daily_Invocations.pdf Daily Invocations], Rishikesh: The Divine Life Society, Pg.no.63 </ref>

This concept is first found in verse 12 of the Purusha Sukta in the Rgveda (Mandala 10, Sukta 90). It says,<blockquote>ब्राह्मणोऽस्य मुखमासीद्बाहू राजन्यः कृतः । ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥ (Rig.10.90.12)<ref>Rigveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%AF%E0%A5%A6 Sukta 90], Verse 12.</ref></blockquote><blockquote>brāhmaṇo'sya mukhamāsīdbāhū rājanyaḥ kr̥taḥ । ūrū tadasya yadvaiśyaḥ padbhyāṁ śūdro ajāyata ॥12॥ (Rig.10.90.12)</blockquote>Meaning: The Brahmana (representing adhyatmik wisdom and splendour) was His mouth; the Kshatriya (constituting administrative and military prowess) became His arms. His thighs were the Vaishya (who formed commercial and business enterprise); of His feet the Shudra (repository of the productive and sustaining force) was born.<ref>Swami Krishnananda, [https://www.swami-krishnananda.org/invoc/Daily_Invocations.pdf Daily Invocations], Rishikesh: The Divine Life Society, Pg.no.63 </ref>

This image that we have in the Purusha Sukta of the Rgveda is illustrative of a very important significance hidden behind this system, namely, the organic character of people. As the human body is one organic completeness, society is also supposed to be that. The body is supported by the legs which stand firmly on the ground, and the legs are connected to the main trunk through the thighs, and there is the trunk, the whole body, and there is the voice which speaks the wisdom thought by the mind. That there is a cooperative action in an organism of the human personality is well known to every person, and we have no partiality or favouritism in regard to any limb of our body. It is improper to think that the legs are inferior to the head, the heart, the trunk, the arms, etc. says Swami Krishnananda.  

This image that we have in the Purusha Sukta of the Rgveda is illustrative of a very important significance hidden behind this system, namely, the organic character of people. As the human body is one organic completeness, society is also supposed to be that. The body is supported by the legs which stand firmly on the ground, and the legs are connected to the main trunk through the thighs, and there is the trunk, the whole body, and there is the voice which speaks the wisdom thought by the mind. That there is a cooperative action in an organism of the human personality is well known to every person, and we have no partiality or favouritism in regard to any limb of our body. It is improper to think that the legs are inferior to the head, the heart, the trunk, the arms, etc. says Swami Krishnananda.  

== 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 ? ===

=== Importance of the Ashramas ===

=== Importance of the Ashramas ===

* Brahmacharya as the Foundation to Self-moulding

* Brahmacharya as the Foundation to Self-moulding

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" />

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 seva (सेवा | selfless 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. Manusmrti says, <blockquote>यथा वायुं समाश्रित्य वर्तन्ते सर्वजन्तवः । तथा गृहस्थं आश्रित्य वर्तन्ते सर्व आश्रमाः । । ३.७७ । ।</blockquote><blockquote>यस्मात्त्रयोऽप्याश्रमिणो ज्ञानेनान्नेन चान्वहम् । गृहस्थेनैव धार्यन्ते तस्माज्ज्येष्ठाश्रमो गृही । । ३.७८ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3]</ref></blockquote><blockquote>yathā vāyuṁ samāśritya vartante sarvajantavaḥ । tathā gr̥hasthaṁ āśritya vartante sarva āśramāḥ । । 3.77 । ।</blockquote><blockquote>yasmāttrayo'pyāśramiṇo jñānenānnena cānvaham । gr̥hasthenaiva dhāryante tasmājjyeṣṭhāśramo gr̥hī । । 3.78 । ।</blockquote>Meaning: Just as all Creatures subsist by deriving support from air, so do the other states subsist by deriving support from the Householder. Because men in all the three states are sustained with knowledge and food by householders only, therefore the householder’s state is the highest state. It is the householder who helps men in other stages of life with knowledge brought about by the expounding of the meaning of the Veda.<ref>Ganganath Jha (1920-39), Manusmrti ([https://ia801603.us.archive.org/33/items/in.ernet.dli.2015.46010/2015.46010.Manusmrti--Vol-4.pdf Vol.4]), Delhi: Motilal Banarsidass Publishers Private Limited.</ref>

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. Manusmrti says, <blockquote>यथा वायुं समाश्रित्य वर्तन्ते सर्वजन्तवः । तथा गृहस्थं आश्रित्य वर्तन्ते सर्व आश्रमाः । । ३.७७ । ।</blockquote><blockquote>यस्मात्त्रयोऽप्याश्रमिणो ज्ञानेनान्नेन चान्वहम् । गृहस्थेनैव धार्यन्ते तस्माज्ज्येष्ठाश्रमो गृही । । ३.७८ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3]</ref></blockquote><blockquote>yathā vāyuṁ samāśritya vartante sarvajantavaḥ । tathā gr̥hasthaṁ āśritya vartante sarva āśramāḥ । । 3.77 । ।</blockquote><blockquote>yasmāttrayo'pyāśramiṇo jñānenānnena cānvaham । gr̥hasthenaiva dhāryante tasmājjyeṣṭhāśramo gr̥hī । । 3.78 । ।</blockquote>Meaning: Just as all Creatures subsist by deriving support from air, so do the other states subsist by deriving support from the Householder. Because men in all the three states are sustained with knowledge and food by householders only, therefore the householder’s state is the highest state. It is the householder who helps men in other stages of life with knowledge brought about by the expounding of the meaning of the Veda.<ref>Ganganath Jha (1920-39), Manusmrti ([https://ia801603.us.archive.org/33/items/in.ernet.dli.2015.46010/2015.46010.Manusmrti--Vol-4.pdf Vol.4]), Delhi: Motilal Banarsidass Publishers Private Limited.</ref>

It is the foundation of family the structure based on 'Dharma'. Hence the saying, धन्यो गृहस्थाश्रमः | dhanyo gr̥hasthāśramaḥ | 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" />  

It is the foundation of family the structure based on 'Dharma'. Hence the saying, धन्यो गृहस्थाश्रमः | dhanyo gr̥hasthāśramaḥ | 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 ==

[[Category:Dharmas]]

[[Category:Dharmas]]