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=== Ashram Dharma for all people ===

=== Ashram Dharma for all people ===

Explaining the object and purpose of '''Ashrama Dharma and its applicability to all, irrespective of the varna or class or caste''' of an individual Pujya Sri. Chandrasekharendra Saraswati Swamiji, the Paramacharya of Kanchi Kamakoti Peetham, said thus:

Explaining the object and purpose of '''Ashrama Dharma and its applicability to all, irrespective of the varna or class or caste''' of an individual Pujya Sri. Chandrasekharendra Saraswati Swamiji, the Paramacharya of Kanchi Kamakoti Peetham, said thus:

  <blockquote>Ashrama Dharma deals with the conduct of an individual during different stages of his life. In the first stage, as a '''brahmacarin''', he devotes himself to studies in a gurukula. In the second stage, as a youth, he takes a wife, settles down in life and begets children. 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. </blockquote>These four stages of life or asramas are called '''Brahmacarya, Garhasthya, Vanaprastha''' and '''Sannyasa.'''

  <blockquote>"

Ashrama Dharma deals with the conduct of an individual during different stages of his life. In the first stage, as a '''brahmacarin''', he devotes himself to studies in a gurukula. In the second stage, as a youth, he takes a wife, settles down in life and begets children. 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. </blockquote>These four stages of life or asramas are called '''Brahmacarya, Garhasthya, Vanaprastha''' and '''Sannyasa.'''

During each one of these, greater importance was required to be given to one particular obligations while discharging other obligations as well. Briefly stated the period of life of an individual and the purpose pertaining to each of the Ashrama were:

During each one of these, greater importance was required to be given to one particular obligations while discharging other obligations as well. Briefly stated the period of life of an individual and the purpose pertaining to each of the Ashrama were:

#* maintaining those who have crossed the stage of Grihasthasrama and have ceased to earn income,  

#* maintaining those who have crossed the stage of Grihasthasrama and have ceased to earn income,  

#* and/or have entered 'Vanaprasthashrama' as also those who have entered the fourth stage ie., 'Sanyasa', whether they are members of their family or not.  

#* and/or have entered 'Vanaprasthashrama' as also those who have entered the fourth stage ie., 'Sanyasa', whether they are members of their family or not.  

<blockquote>Thus it constituted the best form of private sector social security. Further, the housewife looks after all their needs such as food, health, and the upkeep of the house providing a proper environment. ''Both together are responsible to educate their children not only from inception but also after school hours, to watch their conduct and behaviour all the time and give proper guidance and

<blockquote>"

Thus it constituted the best form of private sector social security. Further, the housewife looks after all their needs such as food, health, and the upkeep of the house providing a proper environment. ''Both together are responsible to educate their children not only from inception but also after school hours, to watch their conduct and behaviour all the time and give proper guidance and

ingrain good qualities and to prevent them from becoming victims of bad habits''. Discharging such obligations alone can help the children to become good individuals and an asset to the family and the nation.

ingrain good qualities and to prevent them from becoming victims of bad habits''. Discharging such obligations alone can help the children to become good individuals and an asset to the family and the nation.

This wholesome arrangement is being upset by the purely selfish attitude of individuals under the influence of the set up of modern civilization. As a result in the modern welfare state the burden of providing maintenance to old parents having no income, by way of old age pension and to the unemployed brothers and sisters by way of unemployment allowance and financial assistance to the children who have become destitutes on account of their parents taking divorce abdicating their duty falls on the state. But it is already being realised in many western countries that the financial burden on the state by way of providing social security is becoming unbearable. Apart from this the throwaway attitude on account of which an individual abdicates his 'Dharma' arising out of the sense of gratitude, to look after his/her parents, in old age or his duty towards his unemployed brother or sister, is nothing but an indication of loss of human values in family management. Further, the same purely selfish, throwaway attitude is resulting in increasing divorces as also sexual life without marriage, resulting in making young children destitutes, which in turn is becoming a menace to human society on account of social problems created by those who go astray by becoming immoral or amoral. It is now being realised that for all these innumerable social and economic problems, the Hindu family structure based on 'Grihastashrama Dharma' alone is the solution. Therefore, it is essential that' Grihasthasrama Dharma' which means value based family structure which also strengthens the bond between husband and wife and also between individual members of the family and which provides education to children, moulds their character, and also provides social security to non-earning members of the family which reduces the economic burden on the state enormously and which forms the foundation and strength of a nation, should be resurrected with due modifications necessary in the present context.</blockquote><blockquote>4. Similarly during the Vanaprasthashrama or life after retiring from earning activity, devoting time and energy to any activity useful for the society is essential. It is by this process that a sufficient number of people become available for service in various service organisations. This was regarded essential even for kings and they were required to renounce power and serve the society. There are innumerable examples of kings renouncing power. Nowadays this value of life is totally forgotten. As a result, the tendency among many individuals is to go on earning money till their death. Similarly the tendency among many who acquire political power is "once in the power always in power"- They want to enjoy it till the last breath of their life. This is good neither for the individual nor for the nation as a whole. At some point of time an individual should give up power and devote himself in the service of the society, whatever be the field of his choice. </blockquote><blockquote>Further, the desire should be to see that during his life time youngsters take over charge and manage the affairs of the state successfully. It is such people who retire from power politics and devote themselves to the service of the Nation, who will be in a better position to give proper advice to the youngsters who occupy the positions of power.

This wholesome arrangement is being upset by the purely selfish attitude of individuals under the influence of the set up of modern civilization. As a result in the modern welfare state the burden of providing maintenance to old parents having no income, by way of old age pension and to the unemployed brothers and sisters by way of unemployment allowance and financial assistance to the children who have become destitutes on account of their parents taking divorce abdicating their duty falls on the state. But it is already being realised in many western countries that the financial burden on the state by way of providing social security is becoming unbearable. Apart from this the throwaway attitude on account of which an individual abdicates his 'Dharma' arising out of the sense of gratitude, to look after his/her parents, in old age or his duty towards his unemployed brother or sister, is nothing but an indication of loss of human values in family management. Further, the same purely selfish, throwaway attitude is resulting in increasing divorces as also sexual life without marriage, resulting in making young children destitutes, which in turn is becoming a menace to human society on account of social problems created by those who go astray by becoming immoral or amoral. It is now being realised that for all these innumerable social and economic problems, the Hindu family structure based on 'Grihastashrama Dharma' alone is the solution. Therefore, it is essential that' Grihasthasrama Dharma' which means value based family structure which also strengthens the bond between husband and wife and also between individual members of the family and which provides education to children, moulds their character, and also provides social security to non-earning members of the family which reduces the economic burden on the state enormously and which forms the foundation and strength of a nation, should be resurrected with due modifications necessary in the present context.</blockquote><blockquote>"

4. Similarly during the Vanaprasthashrama or life after retiring from earning activity, devoting time and energy to any activity useful for the society is essential. It is by this process that a sufficient number of people become available for service in various service organisations. This was regarded essential even for kings and they were required to renounce power and serve the society. There are innumerable examples of kings renouncing power. Nowadays this value of life is totally forgotten. As a result, the tendency among many individuals is to go on earning money till their death. Similarly the tendency among many who acquire political power is "once in the power always in power"- They want to enjoy it till the last breath of their life. This is good neither for the individual nor for the nation as a whole. At some point of time an individual should give up power and devote himself in the service of the society, whatever be the field of his choice. </blockquote><blockquote>"

Further, the desire should be to see that during his life time youngsters take over charge and manage the affairs of the state successfully. It is such people who retire from power politics and devote themselves to the service of the Nation, who will be in a better position to give proper advice to the youngsters who occupy the positions of power.

In this regard we have the inspiring example of Chanakya who renounced the Prime Ministership of the most powerful Maghada Empire after securing the service of Amatya Rakshasa for that high office and gave Nation his invaluable , Artha Sastra'.

In this regard we have the inspiring example of Chanakya who renounced the Prime Ministership of the most powerful Maghada Empire after securing the service of Amatya Rakshasa for that high office and gave Nation his invaluable , Artha Sastra'.

It is true that the observance of 'Ashramas' as it was prescribed and practiced in ancient times in this land has become impracticable. But the observance of the four Ashramas, with the modifications demanded by the present state of the world, giving importance to the following ideals, is essential to the welfare of humanity:

It is true that the observance of 'Ashramas' as it was prescribed and practiced in ancient times in this land has become impracticable. But the observance of the four Ashramas, with the modifications demanded by the present state of the world, giving importance to the following ideals, is essential to the welfare of humanity:

</blockquote><blockquote>(1) Education including physical fitness and moral education during the first

</blockquote><blockquote>"

(1) Education including physical fitness and moral education during the first

period-(Studentship )

period-(Studentship )

</blockquote><blockquote>(2) A harmonious and honest married life, conforming to professional/ vocational ethics, and maintaining persons in the other three Ashramas during the second period -(FAMILY LIFE).

</blockquote><blockquote>"

</blockquote><blockquote>(3) Social service during the third period by giving up earning actiyity to the

(2) A harmonious and honest married life, conforming to professional/ vocational ethics, and maintaining persons in the other three Ashramas during the second period -(FAMILY LIFE).

</blockquote><blockquote>"

(3) Social service during the third period by giving up earning actiyity to the

extent possible (SOCIAL WORKER).

extent possible (SOCIAL WORKER).

</blockquote><blockquote>( 4) In meditation and worship of God in the evening of life and giving advice and the benefit of one's experience to the younger generation (Devotion to divinity and humanity).

</blockquote><blockquote>"

</blockquote><blockquote>With the necessary modifications suited to the present state of the World is essential for the welfare of humanity.

( 4) In meditation and worship of God in the evening of life and giving advice and the benefit of one's experience to the younger generation (Devotion to divinity and humanity).

</blockquote><blockquote>"

With the necessary modifications suited to the present state of the World is essential for the welfare of humanity.

This, could therefore form the blue print for human resources development programmes for all nations.</blockquote>

This, could therefore form the blue print for human resources development programmes for all nations.</blockquote>