Rna (ऋणम्)

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The Vedas laid down that every individual should discharge three pious obligations. This concept of pious obligations emanated from one of the basic values of life evolved as part of Dharma, namely, "Gratitude", in that every individual has an obligation to the source from which every type of benefit was received by him including his own coming into existence. The three pious obligations were

(1) Towards God (Devaruna),

(ii) Towards Parents (Pitruruna)

(iii) Towards Rishis (Rishi Runa).

In fact the entire ancient law evolved in this country was based upon the principle of three debts. Subsequently Vyasa, who is regarded as Adi Guru and as the greatest intellect, who classified the Four Vedas and who is also the author of the Great Epic Mahabharata, which includes the Bhagwadgita, considered that the three pious obligations were not complete, He added the fourth pious obligation namely towards Human Society (Manavaruna). The inclusion of the fourth pious obligation is the most remarkable contribution of Vyasa. In view of his being the 'ocean of knowledge' and on account of the intellectual heights he reached, the nation pays obeisance to him down to this day by observing 'Vyasa Poornima' as Gurupoornima. The relevant verses in Mahabharata, in which these four pious obligations have been indicated are in Adiparva Ch. 120- 17-20:

_.kSJrqfHkZ% la;qDrk tk;Urs ekuok HkqfoA fir`nsof"kZeuqtSnsZ;a rsH;J /keZr%AA ;KSLrq nsoku izh.kkfr Lok/;k;rilk equhuÃ iq=S% Jk)S% fir`aÜpkfi vku`'kaL;su ekuokuÃA

Marriage: the Source of Paying the three Debts

The sanctity attached to the relationship of the husband and wife brought about by Vivaha (marriage) and the inseparability of their relationship was the firm foundation laid by the propounders of Dharma, on which the social life was constructed. This again had its source in the principle of three debts or three pious obligations. Devaruna (pious obligation to the gods) was required to be discharged through religious sacrifices and other virtuous deeds such as making gifts to deserving people, as a householder. It was ordained that all such acts must be performed by the husband and the wife jointly. This injunction is being obeyed down to this day.

iztukFk± fL=;% l`"Vk% larkukFk± p ekuok%A rLekRlk/kkj.kks /keZ% JqrkS iRU;k lgksfnr%AA

MANU IX-96:

To be mothers were women created and to be fathers men; religious rites therefore are ordained in the Veda to be performed by the husband together with his wife.

Every individual should discharge four pious obligations. They are Devaruna (towards God), Pitruruna (towards parents), Rishiruna (towards teachers) and Manavaruna (towards humanity). A man should discharge Pitruruna by maintaining continuity of the family, Devaruna by worship of God, Rishiruna by the acquisition and dissemination of knowledge, and Manavaruna by every type of social service. Thus the method by which the four pious obligations were required to be discharged were also indicated.

Devaruna:Obligation towards God, the Creator:

Was required to be discharged by worshipping God in various forms, and performing sacrifices (Yajna). No name of God was specified and no particular form of worship was prescribed. Thus, even when this pious obligation towards God was prescribed with the object of discharging gratitude of an individual for bringing him to life as a human being, providing with him all the physical and intellectual capacities and also providing Nature for his benefit, it was left to the choice of the individual to worshiped God in what ever form he pleased. It is for this reason that in this country limitless names of Gods and limitless modes of worship came into existence depending upon the fertile imagination of individuals. There was no indoctrination. As a result, individuals began to worship God in the manner it pleased them. This type of worship of God came to be known as "Worship of Ishtadevata" (God of one's liking). Apart from this, plants and animals and even inanimate objects were also regarded as incarnation" of God and people began to worship them according to their own liking. The basis of worship of God in whatever manner one pleases is again the expression of the sense of gratitude. Apart from this such worship develops a sense of God fearing in the individual. This constitutes an internal check against causing injury to other individuals and also to other living beings, in the belief that it would amount to inflicting injury on God himself. Anyone who is not conversant with the total freedom given to individuals to worship God in any form thinks that the people in this country believe that there are crores of gods, though actually God is only one and therefore, such a belief as to the existence of crores of gods is fanciful or even foolish. But actually every one in this land believes that God is one irrespective of the innumerable names by which he is worshipped on different occasions and for different purposes. This broad outlook is found incorporated in the following verse:

;a 'kSok% leqiklrs f'ko bfr czãksfr osnkafruks ckS)k cq) bfr izek.kiVo% drsZfr uS;kf;dk%A vgZfTMkR;Fk tSu'kklujrk% desZfr ehekaldk% lkS·;a uks fon/kkrq okfŒNrQya =SyksD;ukFkks gfj%AA

the Lord of the universe, whom the Shaivas call and worship as Shiva, the Vedantins as Brahma, the boudhas as Buddha, the Logicians as Kartha, the Jainas as Arhat, and the Jurists worship as 'Karma' fulfill the desires of all. Obviously, this verse referring to different modes of worship of God by different names, by persons belonging to different religions founded in this land was composed before the advent of other religions to this land. But it covers worship of God as Allah by Muslims, as Lord or Father by Christians and by any other names by persons belonging to any other religion. But it declares that the truth is, despite the fact that God is worshipped by apparent innumerable names and despite the apparent belief that there are crores of gods, God is one. That is the firm belief of all in this land. This becomes evident if, an ordinary man or woman of this country is asked how many Gods are there, one will get only one answer from all, that "God is One". The fact that people worship God giving innumerable names to Him only establishes that there is perfect and absolute religious freedom and democracy in this country and no one is compelled to worship God in any particular manner. Religious indoctrination or dictatorship is taboo in this land, in view of the fact that our society is 'Dharma'-based society which respects every religion. For this reason, Dharma, regards following of any religion and worshipping God in any manner, as tantamount to discharge of Devaruna. Therefore a follower of Dharma, is ready and willing to pray to God in any place in any form and consequently has least opposition to any form of worship or place of worship. Such is the breadth and width of the vision of Dharma. That is why a preeminent position was accorded to Dharma which in the course of history came to be called Hindu Dharma or Hinduism. In this regard the following excerpts from the book "Dialogues with the Guru" a record of dialogue between a Christain and Jagadguru Sri. Chandrashekhar Bharati, the 33rd Shankaracharya of Sringeri Bold textis enlightening:- Hinduism is the name which has now been given to our system, but its real name has always been Sanatana Dharma or the Eternal Law. It does not date from a particular point of time or begin from a particular founder. Being eternal, it is also universal. It knows no territorial jurisdiction. All beings born and to be born belong to it. (p.l) Thus irrespective of the religion to which an individual belongs, he is governed by "Dharma" and is entitled to practice any religion of his choice. Therefore it would also be right to call' dharma ' Manava Dharma. It is a code of right conduct to be obeyed by all human beings irrespective of their religions, in order to enable them to live in harmony not only with fellow human beings but also with plant and animal life.

Pitruruna: Obligation was towards one's parents:

The Second Pious obligation was towards one's parents (Pitruruna). Ancestral worship was a part of this pious obligation but not the whole. The Vedas directed every individual to treat his mother and father as gods. This concept itself is so inspiring for, as far as the child born is concerned not only it gets birth from its parents but it is also looked after by its father and mother. The child gets its early nourishment and care from its parents. It is the parents who secure education for the child. Thus, apart from the belief or no belief in the existence of God, the fact remains that the father and the mother are everything for the child. Even on the basis that the God is there, and it is God alone who is looking after the child, he is doing so only through the parents and therefore as far as the child is concerned, the father and the mother are visible manifestation of the invisible God. Again this concept of worshipping the father and the mother as equal to God also flows from the basic value of Gratitude. As one gets birth from the Parents and one gets education from the parents and they shape the life of the children, it was regarded as the duty of the children to worship the father and the mother as equal to God and to look after them in old age. It is this value which has sustained the moral character of the individual and also it is this sense of gratitude, which makes him serve not only the parents but also the brothers and sisters and other dependents who all belong to the same family. It is therefore laid down that it is the duty of every individual to discharge the pious obligation towards parents. As part of the pious obligation towards parents, it was the duty of every individual to rear and bring up children in the family tradition and to educate them and impart moral character to them by securing them proper education through teachers and make them good human beings and make them an asset to society. In fact the desire to maintain family reputation without doing anything which is derogatory to that reputation has been an important factor in inculcating honesty and character in many individuals. It is again by the discharge of this pious obligation, that peaceful and moral family life was sought to be established. In fact the obligation towards parents was also the basis for the concept of the inseparable relationship between husband and wife. It is needless to state that, the husband and the wife cannot discharge the obligation to the parents by merely having children. The children have to be protected against the moral and material abandonment. They were also to be educated in a proper manner and after they come of age, they were also to be inducted into family life. Thus, it was the duty of the husband and the wife to look after their children until they were fully educated and their marriages were performed. In fact, even with all the quality of selfishness, which is the contribution of modern civilization, this duty is being performed in an exemplary manner even now in this country. The discharge of this obligation is impossible unless the husband and the wife remain unitedly through out their life subordinating their personal interests or inconveniences to the well being of their children. If after getting children the parents get divorced and take new spouses one can imagine what the fate of or adverse effect on the children would be. In fact we are seeing such situations and it is alarming and heart rending, The parents so separated will be unable to discharge the pious obligation. Therefore, the idea of discharging of the pious obligation towards parents is also one of the most cherished values of Dharma and this alone provides a valid answer to various innumerable problems arising out of the separation of parents.

Rishiruna: Obligation Towards The Teachers

This is another cherished value of our ancient culture, and probably the most important, as it enables an individual to discharge the other three pious obligations properly and efficiently. This pious obligation was required to be discharged by the acquisition and dissemination of knowledge. In view of this, it was the duty of every individual to secure proper education, and acquire knowledge, and this had to be done with great effort from the Primary level upto the highest. While money can be acquired by either painstaking effort or by inheritance or through short cut methods or by theft or cheating or misappropriation or by committing some other offence, the only method to acquire knowledge is studying hard, painstaking efforts, concentration of mind and devotion. Knowledge can not be acquired by easy or dubious methods. One may obtain degrees or diplomas by malpractice at or after examinations or otherwise as is happening at present, but not knowledge. This aspect is highlighted in the following verse:

lq[kkFkhZ ok R;ktsf}|ka oh|kFkhZ ok R;ktsRlq[keÃ lq[kkFkhZu% dqrks fo|k ukfLr fo|kfFkZu% lq[keÃA

If you are after luxury and easy going then forget the desire to secure knowledge. If you are desirous of acquiring knowledge, then do not go after luxury and easy life during your studentship. There is no chance for an individual who is after luxury and easy methods of securing knowledge. There is no room to be luxurious and easy going to one who desires to acquire knowledge. How true it is. A student who has the desire to acquire knowledge must put in hard labour and great efforts and concentration of mind. A man may become rich or secure wealth by many easy ways including inheritance of ancestral property. But that is not possible in the case of knowledge. It has to be self acquired only. Therefore, to discharge the third pious obligation, namely obligation towards the teacher, one had to make great efforts to acquire knowledge. Further, it was also the duty of an individual after acquiring knowledge to improve or enlarge his knowledge by study and research and disseminate it to Society and to Posterity. Great importance was attached to the discharge of this obligation. Kishori Lal Sarkar in his Tagore Law Lectures has dwelt at great length upon these pious obligations. In particular regarding the pious obligation towards teacher (Rishiruna) he has stated that this was being discharged faithfully for thousands of years in this country. The remarkable performance of this duty by the ancient society is evidenced by the vast body of knowledge acquired and accumulated in the Vedas, the Puranas and various other invaluable and everlasting literary works. As to the importance given to education in ancient Indian society it is sufficient to quote the following verse composed by the great Sanskrit poet Bartruhari who flourished around first century B.C.

Education is the special manifestation of man; Education is the treasure which can be preserved without fear of loss; Education secures material pleasure, happiness and fame; Education is the teacher of the teacher; Education is one's friend when one goes abroad Education is God incarnate; Education secures honour at the hands of the State, not money; A man without education is equal to animal' . The Supreme Court in the case of MOHINI JAIN has observed that imparting of education had been regarded as a pious obligation in our culture. The above said verse is quoted in the judgment of the Supreme court in the case of UNNIKRISHNAN to point out that the right to education constitutes part of the fundamental right guaranteed under Article 21 of the Constitution. As every individual has the pious obligation to acquire, and disseminate knowledge, it follows that the right to education as well as the right to impart education constitutes the most valuable fundamental right.

Manavaruna: Obligation towards Humanity

It stands to the great credit of Vyasa that he considered that the three pious obligations on the part of every individuals laid down in the Vedas required to be supplemented by the fourth, the Manavaruna, to make the obligation of individuals to society full and complete. Vyasa declared that discharging every kind of social obligation to society forms part of the fourth pious obligation. This pious obligation is of great importance and covers every field of human activity. In fact, it is in the discharge of this obligation, that many individuals have rendered yeoman service and have spent considerable part of their wealth for innumerable kinds of social welfare schemes or projects or institutions since time immemorial and continue to do so. It is on account of this fourth pious obligation, that it is stated that 'Service to Humanity is Service to Divinity'. In fact this obligation supplements the first obligation namely discharging Devaruna. After all every human being and every living being is an incarnation of God and therefore serving living beings is equal to serving God and, therefore, it constitutes a pious obligation and was so declared by Vyasa. It is this aspect which has been highlighted by Swami Vivekananda in the following words:- So long as that millions live in hunger and ignorance, I hold educated man a traitor who, having been educated at their expense, pays not the least heed to them. As rightly stated by Swami Vivekananda every individual who has secured all kinds of help from Society and who has secured education through educational institutions established by the society is under an obligation to serve them. If an individual, after securing education from the institutions established by society did not care for them and fails to use his knowledge in the service of society and uses it for making illegitimate wealth or profit, it is a clear instance of ingratitude and abuse of knowledge and therefore Vivekananda indicted such individuals as traitors, very rightly. A few illustrations as to how the fourth pious obligation can be discharged are: (i) Construction of wells or tanks to secure drinking water to the public in general. (ii) Construction of water turfs at public places and on the roadside for the benefit of travellers and for animals. (iii) Planting of trees on both sides of roads to provide shade or shelter to the travelling public. (iv) Construction of Dharma Shalas in towns and villages and more particularly at places of Pilgrimages for the use of pilgrims and travellers. (v). Construction of hospitals for human beings, animals and birds as well as donations for construction of Hospitals or to hospitals already established. (vi) Construction of buildings for educational institutions, hostels etc., (vii) Establishing goshalas to look after cows and bullocks in their old age (viii) Establishing public trusts and/or endowment for any public cause. The above are only illustrative and not exhaustive. There are innumerable ways in which an individual can discharge the fourth pious obligation of Manavaruna. It is very large and ever expanding. It is on account of this pious obligation, Service and Sacrifice (Seva and Tyaga) have become our National Ideals. Everyone of the laws laid down in ancient India was meant to give effect to the pious obligations. Highlighting this aspect K.L. Sarkar stated thus:- In interpreting texts relating to the duties and rights of the Hindus, these principles must always be kept in view, and it should be presumed that all the texts are more or less intended to promote these three classes of duties. The civil law of the Hindus is at every step marked with the influence of the three-debt obligation. Matters of right and status are mixed up with the debt to the gods., viz., that of sacrifice. Privileges are unsparingly conferred on men of learning. Gifts to them are praised as being acts of the greatest merit. Therefore it is clear that whenever two constructions of a text are possible, one tending to the discharge of one or other of the three debts, and the other inconsistent with such discharge, the former construction is to be adopted and not the later. In order to impress upon every individual as to how he should conduct himself, at the end of Shikshavalli, (Ch. 1, Lesson-11 ) advice is given to the outgoing students. Excerpts from it are reproduced below, which give an idea about the good conduct expected from them throughout their life.

lR;a onA /ke± pjA lR;kTMk izefnrO;eÃ /kekZTMk izefnrO;eÃ ekr`nsoks HkoA fir`nsoks HkoA vkpk;Znsoks HkoA vfrfFknsoks HkoA ;kU;uo|kfu dekZf.kA rkfu lsforO;kfuA uks brjkf.kA ,"k vkns'k%A ,"k mins'k% ,rnuq'kklueÃ

Speak the truth; follow the prescribed conduct; Do not fail to pay attention to truth; Never fail to perform duty Do not disregard what is proper and good Treat your Mother, Father and Teacher as equal to God So also, treat your guest as God Those acts that are irreproachable alone are to be performed, and not those that are forbidden This is the directive. This is the advice. This is the discipline to be observed throughout life [[[Taittiriyopanishad]]] A reading of every one of the directive given to students is highly inspiring and it concludes with the statement that it is the advice (Upadehsa) and it is the directive (Adesha). It is not only a specific injunction to an outgoing student but also a direction to every human being. Thus the directive to every individual to discharge the four pious obligations is one of the most important values of life which forms part of 'Dharma'.

1.5.5 ASHRAMA DHARMA -FOR HUMAN EXCELLENCE

The individual is the real foundation of a sound society. The general moral standard and quality of a human society or nation are directly proportional to the number of individuals who are well educated and bear good character. The aim of "Dharma" was to mould the character and personality of individuals to produce more number of such individuals. The four pious obligations indicated above were required to be discharged by an individual throughout his life time. However, all the obligations could not be fully discharged or be given the same importance at all points of time in the life of an individual. Therefore, the life span of an individual was divided into four parts or stages {Ashramas). 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: 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. 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: I. Brahmacharyashrama: Importance to acquisition of knowledge and securing physical and moral fitness ie., strengthening of body, mind and intellect. 2. Grihasthasrama : Importance to honest and purposeful married life and family life, earning legitimate income and through it to serve the family and the society. 3. Vanaprasthashrama: Importance to withdrawing from earning activities and devoting oneself more to the service of society. 4. Sanyasashrama : Importance to worship of God by renunciation of worldly desires. The period, significance and purpose of these Ashramas were: 1. Brahmacharyashrama : After the completion of childhood (around eight or nine years), an individual was required to take to higher education and to maintain celibacy to conserve physical, moral and mental energy and to devote himself to the studies for a period of about twelve to fifteen years. During this period the main obligation of an individual was to acquire knowledge and to increase his knowledge by research. This ashrama was not only intended to earn knowledge to earn for a comfortable life, but also to enable the discharge of one of the pious obligations, 'Rishiruna' ( debt due to teachers) namely acquisition and dissemination of knowledge. An individual was also required to cultivate moral character and discipline which would enable him to develop his personality so that he would not only be useful to himself but also to the members of the family and to society as well. 2. Grihasthasrama : In this second stage of life after the acquisition of knowledge or completing education, an individual had to get married and commence family life. During this stage, it was the joint responsibility of husband and wife to lead a pure and simple family life, to maintain sexual morality and to discharge the 'Pitruruna' by begetting children, educating them and making them good citizens. To do this effectively, they had to adjust to each other and live together. Further it was necessary for an individual to earn his livelihood by legitimate methods and to spend whatever he had earned not only for his benefit but also for the benefit of the other members of the family, and also to utilise his income/resources and energy for the benefit of society having due regard to his capacity and aptitude and thereby discharge the fourth pious obligation namely 'Manavaruna' .Also it was the duty of every individual to serve the society, of which he was part and parcel. It was the special responsibility of those undertaking the teaching profession or literary pursuits to enrich and disseminate knowledge to the younger generation as part of the discharge of Rishiruna -the debt due to teachers. 3. Vanaprasthashrama : The next stage was the Vanaprastha-shrama, (retirement to forest) which meant the life after retirement (around the age of sixty) from profession and avocation. During this period, an individual was required to entrust the family responsibility to his grown up sons/ daughters as the case may be, and to devote himself mainly to the service of the society. During this period an individual was required to discharge his obligation to society, i.e., 'Manavaruna' to a greater extent by rendering various types of social services. 4. Sanyasashrama : The last one was Sanyasashrama, life of a recluse. During this period, the evening of his life an individual was expected to renounce the world completely and turn his mind towards God or Paramatma. During this period the individual was required to engage himself mainly in the worship of God in whatever manner he pleased and discharge the pious obligation of 'Devaruna'. Thus, the four Ashramas were by and large intended to secure human excellence by requiring an individual to discharge the four pious obligations in an effective manner, and by leading a purposeful life. This arrangement was intended not only to ensure that an individual would not go astray but also that he would follow the path of righteousness through out his life. It is true that strict observance of these Ashramas was impracticable for many. But that was the ideal, even if followed by a few it would be of great benefit to society. Further, even observance of these guide lines to some extent by others would result in the development of the personality of individuals. Therefore these ideals were placed before individuals. It is also true that in the present state of the world, the observance of four Ashramas as indicated above is impracticable for many, But a closer examination of the aims and objects of the four Ashramas would indicate, that even in the present state of the world, the guidance available in the form of the four pious obligations and the four Ashramas helps the development of the personality of individuals and through it, the development of human resources, on which alone the welfare and prosperity of a nation depends. Firstly, it cannot be denied that the observance of celibacy and devoting of substantial time and energy to the acquisition of knowledge and keeping away from bad habits during the period of studentship, is highly conducive to the acquisition of knowledge and excellence in education and the development of moral character as there is every possibility of an individual going astray resulting in both moral and material abandonment during this important formative period of life. If such things happen, then an individual instead of becoming an asset to human society, might become a liability. In fact, this has actually happened. Substantial numbers of youths fall a prey to bad and immoral habits resulting in moral and material abandonment and become a liability instead of assets and bring misery to themselves, to their family and to the nation. Therefore, Brahmacharya Shrama was an excellent method evolved for human resources development, so that youth become a real asset of society. Similarly, family life is important. During this period, an individual undoubtedly has to carry on an avocation, profession, trade, business etc., to earn money necessary to lead a happy family life. But at the same time, it is the duty of every individual to carryon his profession or avocation conforming to ethics so that he will be useful not only to himself but also to society. Further, leading a moral life during this period, and observing sexual morality is also essential to ensure proper guidance, education and inspiration to the children. The disastrous consequences of the weakenning of the family bond resulting in rendering millions of children orphans even when the parents are alive is dwelt upon in detail in chapter -VI. Unless husband and wife lead a harmonious family life with mutual affection, and do not get separated, they will not be able to give proper education, environment and guidance to their children. Therefore, 'Grihasthasrama' was the period during which an individual had to discharge the pious obligations of 'Pitruruna , and 'Manavaruna' at the same time devoting some time to worshipping God, which helps to lead a proper and happy life. The Grihasthashrama is also the sustainer of other Ashramas: It 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 "Dhanyo Grihastramam". It is during this ashrama the husband and wife discharge both economic and social responsibilities jointly. It is during the Grihastashrama the husband and/or wife undertakes 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 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. 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. 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. 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. 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'. 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: (1) Education including physical fitness and moral education during the first period-(Studentship ) (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). (3) Social service during the third period by giving up earning actiyity to the extent possible (SOCIAL WORKER). ( 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). 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.

References

M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan”