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There are four Ashramas or stages in life. Namely, Brahmacharyashrama or the period of studentship, Grhasthashrama or the stage of the householder, Vanaprasthashrama or the stage of the forest-dweller or hermit, and Sannyasashrama or the life of renunciation or asceticism. Each stage has its own duties. These stages help the evolution of man. The four Asramas take man to perfection by successive stages. The practice of the four Ashramas regulates the life from the beginning to the end. The first two Ashramas pertain to Pravrtti Marga or the path of work and the two later stages—the life of Vanaprastha and that of Sannyasa—are the stages of withdrawal from the world. They pertain to Nivrtti Marga or the path of renunciation.<ref>Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>

Ashrama Dharma (Samskrit: आश्रमधर्मः) refers to the duties specified for the four stages in life. The four Ashramas are,  

# [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]] or the period of studentship

# [[Grhasthashrama (गृहस्थाश्रमः)|Grhasthashrama]] or the stage of the householder

# [[Vanaprasthashrama (वानप्रस्थाश्रमः)|Vanaprasthashrama]] or the stage of the forest-dweller or hermit

# [[Sannyasashrama (सन्न्यासाश्रमः)|Sannyasashrama]] or the life of renunciation or asceticism.  

These stages help in the evolution of a person. They take one to perfection in successive stages. In fact, the practice of the four Ashramas regulates the life from the beginning to the end. Among them, the first two Ashramas pertain to Pravrtti Marga or the path of work. While, the two later stages ie. the life of Vanaprastha and that of Sannyasa, pertain to Nivrtti Marga or the path of renunciation.<ref name=":2">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>

==परिचयः ॥ Introduction ==

==परिचयः ॥ Introduction ==

Every individual is expected discharge four pious obligations.They are Devaruna (देवऋणम् । towards God), Pitruruna (पितृऋणम् । towards parents), Rishiruna (ऋषिऋणम् । towards teachers) and Manavaruna (मानवऋणम् । towards humanity).<ref>Justice M.Rama Jois, [https://docs.google.com/viewer?a=v&pid=sites&srcid=ZGVmYXVsdGRvbWFpbnxib2RoaWhhbmdvdXR8Z3g6NzQzOGU4MWMxZTdlMDljMQ Dharma - The Global Ethic] (Chapter 1.5)</ref> These four pious obligations 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).<ref name=":0" />

Every individual is expected discharge four pious obligations.They are Devaruna (देवऋणम् । towards God), Pitruruna (पितृऋणम् । towards parents), Rishiruna (ऋषिऋणम् । towards teachers) and Manavaruna (मानवऋणम् । towards humanity).<ref>Justice M.Rama Jois, [https://docs.google.com/viewer?a=v&pid=sites&srcid=ZGVmYXVsdGRvbWFpbnxib2RoaWhhbmdvdXR8Z3g6NzQzOGU4MWMxZTdlMDljMQ Dharma - The Global Ethic] (Chapter 1.5)</ref> These four pious obligations 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).<ref name=":0" />

=== Individual Purpose in Each Ashrama ===

=== Individual Purpose in Each Ashrama ===

Briefly stated, the period of life of an individual and the purpose pertaining to each of the Ashrama were:

Explaining the object and purpose of Ashrama Dharma and its applicability to all, Pujya Sri. Chandrasekharendra Saraswati Swami ji, 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. These four stages of life or ashramas are called Brahmacharya, Garhasthya, Vanaprastha and Sannyasa.''</blockquote>Briefly stated, the period of life of an individual and the purpose pertaining to each of the Ashrama were:

# ब्रह्मचर्याश्रमः ([[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]]) : Importance to acquisition of knowledge and securing physical and moral fitness ie., strengthening of body, mind and intellect.

# ब्रह्मचर्याश्रमः ([[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]]) : Importance to acquisition of knowledge and securing physical and moral fitness ie., strengthening of body, mind and intellect.

# गृहस्थाश्रमः ([[Grhasthashrama (गृहस्थाश्रमः)|Grhasthashrama]]) : Importance to honest and purposeful married life and family life, earning legitimate income and through it to serve the family and the society.

# गृहस्थाश्रमः ([[Grhasthashrama (गृहस्थाश्रमः)|Grhasthashrama]]) : Importance to honest and purposeful married life and family life, earning legitimate income and through it to serve the family and the society.

# वानप्रस्थाश्रमः ([[Vanaprasthashrama (वानप्रस्थाश्रमः)|Vanaprasthashrama]]) : Importance to withdrawing from earning activities and devoting oneself more to the service of society.

# वानप्रस्थाश्रमः ([[Vanaprasthashrama (वानप्रस्थाश्रमः)|Vanaprasthashrama]]) : Importance to withdrawing from earning activities and devoting oneself more to the seva (सेवा | selfless service) of society.

# सन्न्यासाश्रमः ([[Sannyasashrama (सन्न्यासाश्रमः)|Sannyasashrama]]) : Importance to worship of God by renunciation of worldly desires.<ref name=":0" />

# सन्न्यासाश्रमः ([[Sannyasashrama (सन्न्यासाश्रमः)|Sannyasashrama]]) : Importance to worship of God by renunciation of worldly desires.

In this regard, the Bhagavata Purana (Skandha 7, Adhyaya 15) says,  <blockquote>गृहस्थस्य क्रियात्यागो व्रतत्यागो वटोरपि | तपस्विनो ग्रामसेवा भिक्षोरिन्द्रियलोलता ||३८||</blockquote><blockquote>आश्रमापसदा ह्येते खल्वाश्रमविडम्बनाः | देवमायाविमूढांस्तानुपेक्षेतानुकम्पया ||३९||<ref>Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB Adhyaya 15].</ref></blockquote><blockquote>''gr̥hasthasya kriyātyāgō vratatyāgō vaṭōrapi | tapasvinō grāmasēvā bhikṣōrindriyalōlatā ||38||''</blockquote><blockquote>''āśramāpasadā hyētē khalvāśramaviḍambanāḥ | dēvamāyāvimūḍhāṁstānupēkṣētānukampayā ||39||''</blockquote>Meaning: Avoidance of rites and duties in the case of grhasthas, non-observance of the vow of celibacy, studies etc. in the case of a brahmacharins, residence in an inhabited locality in the case of ascetics performing penance (vanaprasthas) and lack of self-control in the case of recluses (sannyasins) are all detestable in their respective ashramas as they certainly reduce their ashramas to mockery. Such Pretenders who are decluded by the illusive power (Maya) of the Almighty, should either be neglected  or taking compassion upon them, one should teach them, if possible, to resume their original position.<ref>Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n115/mode/2up 985-996].</ref><ref>A.C.Bhaktivedanta Swami Prabhupada, Srimad Bhagavatam (Seventh Canto), [http://prabhupadabooks.com/pdf/SB7.3.pdf Part 3-Chapters 10-15], 1976: Bhaktivedanta Book Trust.</ref>

Thus, during each one of these ashramas, greater importance was required to be given to one particular obligation while discharging other obligations as well.<ref name=":0" />

Dr Radhakrishnan said: The four stages of life or the four Ashrama are: Brahmacarya or the period of training, Grāhastha or the period of work for the world as a householder, Vānaprasthya or the period of retreat for the loosening of the social bonds, and Sanyāsa or the period of renunciation and expectant awaiting of freedom. These four Ashramas indicate that life is a pilgrimage to the eternal life through different stages<ref name=":1">Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>.   

In this regard, the Bhagavata Purana (Skandha 7, Adhyaya 15) further elaborates that,<blockquote>गृहस्थस्य क्रियात्यागो व्रतत्यागो वटोरपि | तपस्विनो ग्रामसेवा भिक्षोरिन्द्रियलोलता ||३८||</blockquote><blockquote>आश्रमापसदा ह्येते खल्वाश्रमविडम्बनाः | देवमायाविमूढांस्तानुपेक्षेतानुकम्पया ||३९||<ref>Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB Adhyaya 15].</ref></blockquote><blockquote>''gr̥hasthasya kriyātyāgō vratatyāgō vaṭōrapi | tapasvinō grāmasēvā bhikṣōrindriyalōlatā ||38||''</blockquote><blockquote>''āśramāpasadā hyētē khalvāśramaviḍambanāḥ | dēvamāyāvimūḍhāṁstānupēkṣētānukampayā ||39||''</blockquote>Meaning: Avoidance of rites and duties in the case of grhasthas, non-observance of the vow of celibacy, studies etc. in the case of a brahmacharins, residence in an inhabited locality in the case of ascetics performing penance (vanaprasthas) and lack of self-control in the case of recluses (sannyasins) are all detestable in their respective ashramas as they certainly reduce their ashramas to mockery. Such Pretenders who are decluded by the illusive power (Maya) of the Almighty, should either be neglected  or taking compassion upon them, one should teach them, if possible, to resume their original position.<ref>Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n115/mode/2up 985-996].</ref><ref>A.C.Bhaktivedanta Swami Prabhupada, Srimad Bhagavatam (Seventh Canto), [http://prabhupadabooks.com/pdf/SB7.3.pdf Part 3-Chapters 10-15], 1976: Bhaktivedanta Book Trust.</ref>

 

Also, it is said that, everyone should pass through the different Ashramas in order. One should not enter any stage of life prematurely. One should enter the next stage, only when the previous has been completed; essentially, because evolution is gradual in nature. Hence, the Manusmrti says,<blockquote>''“Having studied the Vedas or two Vedas or even one Veda in due order without breaking celibacy, let him dwell in the householder order. When the householder sees wrinkles in his skin and whiteness in his hair and the son of his son, then let him retire to the forest. Having passed the third portion of life in the forests, let him, having abandoned attachments, wander as an ascetic in the fourth portion of life.”''</blockquote>However, in extraordinary cases, some of the stages may be omitted. For example,

 

According to Dr Radhakrishnan, these four ashramas or stages of life ie. Brahmacharya (the period of training), Grhastha (the period of work for the world as a householder), Vanaprasthya (the period of retreat for the loosening of the social bonds) and Sannyasa (the period of renunciation and expectant awaiting of freedom), indicate that life is a pilgrimage to the eternal life through different stages<ref name=":1">Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>.   

== विषयविस्तारः ॥ Subject Matter ==

== विषयविस्तारः ॥ Subject Matter ==

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 utilize 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.<ref name=":0" />

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 utilize 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.<ref name=":0" />

=== '''वानप्रस्थाश्रमः ॥ Vanaprasthashrama'''  ===

=== '''वानप्रस्थाश्रमः ॥ Vanaprasthashrama'''  ===

The next stage was the Vanaprasthashrama, (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.<ref name=":0" />

The next stage was the Vanaprasthashrama, (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 seva (सेवा | selfless 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.<ref name=":0" />

Dr. Radhakrishnan says<ref name=":1" />:

Dr. Radhakrishnan says<ref name=":1" />:

# 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. Therefore, Brahmacharyashrama was an excellent method evolved for human resources development, so that youth become a real asset of society.

# 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. Therefore, Brahmacharyashrama was an excellent method evolved for human resources development, so that youth become a real asset of society.

# 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 continue 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. 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, 'Grhasthashrama' 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. Further, the housewife looks after all their needs such as food, health, and the upkeep of the house providing a proper environment. But both together are responsible to educate their children not only from inception but also after school hours, to watch their conduct and behavior 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.  

# 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 continue 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. 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, 'Grhasthashrama' 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. Further, the housewife looks after all their needs such as food, health, and the upkeep of the house providing a proper environment. But both together are responsible to educate their children not only from inception but also after school hours, to watch their conduct and behavior 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.  

# 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. The desire should be to see that during his life time youngsters take over charge and manage the affairs of the state successfully. 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, [[Arthashastra (अर्थशास्त्रम्)|Arthashastra]].<ref name=":0" />

# 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 seva (सेवा | selfless 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. The desire should be to see that during his life time youngsters take over charge and manage the affairs of the state successfully. In this regard we have the inspiring example of Chanakya who renounced the Prime Ministership of the most powerful Maghada Empire after securing the seva (सेवा | selfless service) of Amatya Rakshasa for that high office and gave Nation his invaluable, [[Arthashastra (अर्थशास्त्रम्)|Arthashastra]].<ref name=":0" />

The Bhagavata Purana mentions that one should look upon Sri Vishnu as if having entered into the fire, the preceptor, himself and the elements (eg. the earth, the fire) together with all creatures sheltered in Him; for He is their inner controller, even though the Supreme being (having already pervaded these from within and without) does not actually enter.<ref>Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n101 970-971].</ref><blockquote>अग्नौ गुरावात्मनि च सर्वभूतेष्वधोक्षजम् । भूतैः स्वधामभिः पश्येदप्रविष्टं प्रविष्टवत् ॥ १५॥ </blockquote><blockquote>एवं विधो ब्रह्मचारी वानप्रस्थो यतिर्गृही । चरन् विदितविज्ञानः परं ब्रह्माधिगच्छति ॥ १६॥<ref>Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A8 Adhyaya 12].</ref></blockquote><blockquote>''agnau gurāvātmani ca sarvabhūteṣvadhokṣajam । bhūtaiḥ svadhāmabhiḥ paśyedapraviṣṭaṁ praviṣṭavat ॥ 15॥''</blockquote><blockquote>''evaṁ vidho brahmacārī vānaprastho yatirgr̥hī । caran viditavijñānaḥ paraṁ brahmādhigacchati ॥ 16॥''</blockquote>

The Bhagavata Purana mentions that one should look upon Sri Vishnu as if having entered into the fire, the preceptor, himself and the elements (eg. the earth, the fire) together with all creatures sheltered in Him; for He is their inner controller, even though the Supreme being (having already pervaded these from within and without) does not actually enter.<ref>Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n101 970-971].</ref><blockquote>अग्नौ गुरावात्मनि च सर्वभूतेष्वधोक्षजम् । भूतैः स्वधामभिः पश्येदप्रविष्टं प्रविष्टवत् ॥ १५॥ </blockquote><blockquote>एवं विधो ब्रह्मचारी वानप्रस्थो यतिर्गृही । चरन् विदितविज्ञानः परं ब्रह्माधिगच्छति ॥ १६॥<ref>Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A8 Adhyaya 12].</ref></blockquote><blockquote>''agnau gurāvātmani ca sarvabhūteṣvadhokṣajam । bhūtaiḥ svadhāmabhiḥ paśyedapraviṣṭaṁ praviṣṭavat ॥ 15॥''</blockquote><blockquote>''evaṁ vidho brahmacārī vānaprastho yatirgr̥hī । caran viditavijñānaḥ paraṁ brahmādhigacchati ॥ 16॥''</blockquote>

== Ashrama Dharma Today ==

== Ashrama Dharma Today ==

Grhasthasrama 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. Infact, the observance of all 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.

The Grhasthashrama 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. In fact, the observance of all 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.

# Education including physical fitness and moral education during the first period - (Studentship)

# Education including physical fitness and moral education during the first period - (Studentship)

# 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).

# 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).