Sri Ramakrishna Math : The Vedanta Kesari, December 2002

Swami Mukhyananda is a senior monk of the Ramakrishna Order. He is a prolific writer. Among the books he has written are Hinduism: A Brief Outline of its Framework, Human Personality and Cosmic Energy Cycle, Hinduism: The Eternal Dharma, and Acharya Shankara.

With the great and revolutionary developments in the field of Science and the tremendous growth in transportation and communication technology in the modern age, the world has been knit together, as it were, into a global village. Nations and peoples with different religions and cultures, languages and thought, customs and manners, food and dress, and ways of life have come closer from all parts of the world. There is greater mutual understanding and interpersonal and inter-cultural relations. The UN and its different subsidiary organizations are also powerful instruments in bringing the nations closer politically and culturally, and in socio-economic, health, ecology and other aspects, and are helpful in solving the problems of humanity in a global perspective. Human Rights Declaration seeks to regulate the proper behaviour among nations and individuals. However, a comprehensive new code of life and conduct has to be evolved to suit the Modern Age which people all over the world may be able to accept and follow in their lives for their harmonious and co-ordinated development in the secular and spiritual fields, which will lead ultimately to the realization of the supreme goal of life.

Apart from the varied religious beliefs and ways of religious life of different peoples, the social aspects of societies and individuals have to be regulated in such a manner that there will be peace and mutual harmony in their relationships in different aspects of life in the world. This will not only conduce to social well being of all, but will also help in the growth and advancement of the spiritual life of individuals.

In India, in Vedic thought, this aspect of social regulation in the context of spiritual advancement is called Dharma and the Codes that were evolved to regulate the conduct and duties of the society and the individuals were called Dharma-Shâstras. Technically they were designated Smritis, which are amenable to changes according to the necessities of the age (Yuga), called Yuga-Dharma. The religio-spiritual aspect was guided by the primary scriptures known as the Shruti, which dealt with transcendental Truths as to the real nature of Existence, the universe, and its beings revealed to the disciplined and pure minds of sages (Rishis) in superconscious states. These are universal, changeless and eternal (Sanâtana), and spiritual life and conduct based on them is called Sanâtana-Dharma. Thus the Shruti and the Smriti guided the lives of people in India smoothly and fruitfully for a long time leading to secular welfare (Abhyudaya) and spiritual fulfilment (Nihshreyasa)--the summum bonum.

But with the advent of alien ways of thought and life under foreign rule, the tremendous growth of heterogeneous population over the centuries, and the political changes and turmoils, there has been confusion of values, and various difficulties have arisen in the operation of the Vedic scheme of life.

And in the modern age of science and technology, societies all over the world are tremendously affected by them in their outlook on life, and a great amount of confusion of values and laxity in ethical and moral life have also resulted.

This scenario was already showing up towards the last part of the nineteenth century, and Swami Vivekananda, the worldseer, strongly felt that a new Smriti has to be evolved according to the concept of Yuga-Dharma (Dharma for the Age) for the Hindu society to suit the modern context, while the Shruti aspect remains intact being a repository of Eternal Verities (Sanâtana-Satya) which are universal.

However, it is a great task to evolve a new Smriti which would be accepted in the modern context and followed by the entire Hindu society which has grown vastly and has several denominations; and the Hindu people have ramified and spread over different parts of the world. Moreover, since humanity is being knit together, the new Smriti must be liberal and universal enough to be adaptable by choice by other societies as well with suitable modification. It must be sponsored by a worthy paramount authority to inspire confidence and acceptance. Probably if the heads of all the great Mathas and religious organizations, learned monks, and scholarly leaders join together, they can evolve such a new Smriti to be followed by the entire Hindu society, and it will also be a model for others as well.

But, in the meanwhile, the problem may be discussed and suggestions made by scholars and thoughtful individuals who seek the welfare and unity of society and humanity. The Vedanta Kesari, in the light of the great vision and ideas of Swami Vivekananda, the world-seer and universal-prophet of modern times, is making a laudable preliminary venture in this respect to collect scholarly views. I am glad to put down my ideas on the 'Ashrama Duties' (Dharma) in the Modern Context, as desired, especially because I have made a deep and comprehensive study of Varna-Ashrama-Dharma in my book on Hinduism (1986) and suggested a reformed substitute for it to suit modern times.¹

'Man' (here used as a general term for humanity comprising both men and women) lives on two levels: 1) As a part of society with obligations to society and the world; and 2) As an individual with his inner life, with spiritual urges seeking the meaning of life and its supreme goal, the summum bonum. As a part of society in which he lives and grows, a person is sustained and benefited by others in many ways. Hence it is also incumbent on him to serve others in society, and work for its upkeep, harmonious functioning, and prosperity. This one can do by performing the duties that devolve upon him, according to one's gender, age, aptitude, and capacities, in a dedicated spirit. This is his Varna-Dharma or duty. Again, though a person lives and functions in a society, he is not a mere cog in the wheel of society. He has his individual inner life and aspirations. He faces the questions of his relationship to the society and to Existence as a whole, the meaning of life and the true nature of his being, and the final goal of life in the context of the totality of existence. He strives for his spiritual development as he grows up in society and passes through different stages of life. This is his Ashrama-Dharma. To harmonize the claims of the society and the world on the external life of the individual as well as the demands of his inner life, the Vedic tradition evolved the Varna-Ashrama-Dharma.²

By the Varna-Dharma, the individual fulfils his social obligations and through Ashrama-Dharma, he accomplishes his spiritual growth and emancipation from physical bondage, realizing ultimately that he is not the body, but the Free Spirit transcending society. Both are harmoniously co-ordinated in such a way that while one lives and grows up in society doing his Varna duties, pari passu he also advances in spiritual life. This is done by the concept of the four Purushârthas--Human Aspirations, viz.,: 1) Duty combined with ethical and moral virtues (Dharma); 2) Acquirement of status and prosperity in society (Artha--based on Dharma); 3) Fulfilment of legitimate physical, mental, and aesthetic desires (Kâma--based on Dharma), and 4) Spiritual emancipation by realizing the true nature of one's being as the blissful Spirit, that he/she is not a corporeal entity and that the body is but an instrument of life with which one has identified oneself as a person (Moksha--Spiritual Freedom--the fulfilment of Dharma). The first three lead to advancement in society and the world (Abhyudaya) as a person. Devoted following of Dharma engenders discrimination between the real and the unreal, the eternal and the ephemeral, gradual detachment from personality and ego, and prepares one for the fourth, the summum bonum (Nihshreyasa), the trans-social spiritual goal of life, when one realizes one's true being as the incorporeal Infinite Blissful Self (Sat-Chit-Ânanda Atman).

This scheme of life went on quite well in India and held sway for scores of centuries bringing great development in the socio-economic, cultural, as well as in the philosophical and spiritual fields. But the sea-change in the present context in India and the world renders a thorough reorientation of the scheme an absolute necessity, especially in the Varna-Dharma, as the social composition and outlook have greatly changed.³ But the Ashrama-Dharma is based on the individual, as he grows up in age till the body has its end in death. As it is concerned with personal spiritual development and the realization of the inner Being by the individual, the duties related to Ashrama-Dharma need only slight orientation to accord with social changes to make it more universal.

In this article, we shall deal mainly with the Ashrama-Dharma. However, it must be noted that the whole Varna-Ashrama system is an integral scheme, associated with the four Purushârthas, the four Yogas for spiritual realization, and is set in a philosophical and rational framework of Karma (the stored impressions in the psyche of physical acts and mental thoughts and their resultant fruits) and Punarjanma (Rebirth), to reap the fruits of Karma and renew the spiritual efforts till one's true being as the Blissful Self (Atman), beyond all Karma and its results, is ultimately realized. It must be remembered that Vedanta, the Science of Religion, has established that Man is essentially the impersonal Blissful Self associated phenomenally with the body which obscures its true nature and one acts as a person. Man in his true Being is not the ever changeful body-mind complex, which is only an instrument of life, and it is as a person that he is subject to Karma and Rebirth.

Varna-Dharma is a co-ordinate of Ashrama-Dharma; with the latter it becomes spiritually oriented and without it, standing alone, it loses much of its significance, and becomes merely a social scheme of 'division of labour'. Varna may even become perverted and constrictive as is seen. Both Varna and Ashrama Dharmas become incomplete without the other associated factors such as the four Purushârthas, Yogas, and the philosophical framework of Karma and Rebirth.⁴

A human being, after birth, passes through mainly four stages: 1) childhood and youth; 2) adulthood; 3) the ageing; and 4) old age. In each stage, while fulfilling one's Varna or social duties, one has to strive to reach up to a higher stage of spirituality. The Vedic tradition named these 'stages of spiritual striving' as Ashramas--Shrama means striving, effort, labour, etc. Hence the places where monks and anchorites stayed and led a spiritual life were also called Ashramas.

Man's life-span was taken as 100 years in general and it was divided into four stages of 25 years each, and were designated in Sanskrit, according to the characteristic of the particular stage, viz.: 1) Brahmacharya--studentship with spiritual disciplines maintaining chastity; 2) Grihastha--married state of a householder; 3) Vânaprastha--retirement and living with detachment as an anchorite with or without the spouse in a secluded place or 'forest'; and 4) Sannyasa--Renunciate living alone as a monk or nun.

The Dharma (Duties) of a student (Brahmachâri) was to acquire religious/secular knowledge under competent teachers, living a disciplined life with self-control and a spirit of service, maintaining purity and chastity. At the next stage, he marries and becomes a Grihastha and serves the society according to his Varna and his knowledge and abilities. His duties were carrying out religious rituals along with his wife, study and enhancement of his secular and spiritual knowledge, following his vocation to earn honestly for the livelihood of the family and for caring for the guests, the poor, and the needy relatives. Besides these, he also was ordained to serve through the Pancha-Mahâ-Yajnas (Five great spiritual services) by performing religio-spiritual and cultural deeds and acts of public service for the welfare of the common people and the animals. After raising children and bringing them up, the couple will retire and withdraw at the next stage to a secluded place in a forest (Vana) or a nearby garden. This was named Vâna-Prastha stage. Now, cultivating detachment, they could advise and give the benefit of their experience to the coming generation, if sought, without getting involved in the family affairs. This gave independence to act to the coming generation and avoided the conflict between the old and the new generation. The vânaprastins were to pursue religious life, giving up most of the external rituals, and resort more and more to spiritual contemplation in regard to the ultimate varieties of existence. After retirement, naturally they are mostly free from their social and Varna obligations. They will thus go on till about the next stage, and then formally renouncing all attachments and self-centred activities, enter the last stage of a Renunciate (Sannyasa). They will now engage themselves wholly in contemplation on the Supreme Spiritual Truth, the Infinite Divine Reality behind all Existence, which resides in every one as the Blissful Self (Sat-Chit-Ânanda Atman). They resort to a suitable Yoga for the realization of their true Being.

Though 25 years were allotted to each stage in a general way, when the life-span was taken at 100 years, it was quite flexible according to one's aptitude and circumstances. It was a general scheme to help all to progress spiritually in a graduated manner while fulfilling their Varna duties. However, the orientation in all the stages and in their Varna duties in society was advancement towards the final goal of Man--the Supreme Spiritual Realization.

In those days, the population was small and more or less homogeneous. The environment used to be clean, with few big industries and more of vegetation and forests. People used to be strong and sturdy and generally lived long. Now the population is exceedingly large and heterogeneous. There is pressure on space and ecological pollution is rampant, as is keenly realized. Forests are dwindling. People are weak, unhealthy, and generally very few live upto hundred years. There are also immense changes in the ways of life and thought. So the Varna-Ashrama scheme has to be modified to suit the present circumstances.

The primary question that arises is, what is the necessity at all of this scheme of life in this vastly changed modern context? On deep reflection it will be found that, first of all, if we are to live purposefully as thinking human beings with high aspirations, there must be a worthy goal of life, and our social and individual life has to be regulated in terms of our true Being in the context of the totality of cosmic existence to make our life meaningful. Otherwise, we will be merely living and dying like other creatures. We, as conscious thinking beings, cannot live at random with impulsive selfish sensual desires. However, the modern developments have not brought peace and happiness. They have only increased restlessness, conflicts, and crime.

The four Varnas, in fact, exist everywhere in some form or other as a necessity, such as: 1) the labouring class for physical work; 2) the producers and traders; 3) the warrior class for protection; and 4) the scholars and scientists for growth of knowledge and education. In the Vedic age they were designated by Sanskrit terms--Shudra, Vaishya, Kshatriya, and Brâhmana--and were called the four Varnas.⁵ What is now needed is to remove the short-comings and the corruptions that have set in over the past centuries. They must be properly disciplined and oriented towards a great ideal and their mutual duties laid down so that society or nation as a whole runs smoothly and peace and prosperity ensues, and people can pursue their inner spiritual life to realize the goal of life-the summum bonum.

As to the Ashramas also, man as such always passes through the various stages of life between birth and death of the body-the stages of childhood and youth, adulthood, ageing, and oldage are common to all mankind. Study in the early stage with discipline, then married life and occupation and achievements, retirement, and oldage are also common. What is required is proper orientation towards life's goal. Mostly, all are anxious about after life. Different religions try to provide for this in the form of 'salvation', going to Heaven, reaching 'God' and be near Him, etc. They have their different prescriptions to be followed for the purpose. But they are all based only on faith, on 'revelation' to a great person known as a 'Prophet' etc. However, the Vedantic discovery that the divinity is within everyone and that is the realizable core of one's real Being provides a scientific basis for the realization of the goal of life here and now while living.^5a

The principles of Varna-Ashrama Dharma can be applied to enable everyone to progress spiritually as one advances in life by co-ordinating social obligations as persons, and individual spiritual fulfilment as spiritual beings with a divine Soul within. However, while the principles of Varna-Ashrama Dharma are sound and universal, the application has to be modified a great deal to suit modern conditions. The modern age is dominated by Science and Reason. Different cultural groups have come closer and there is a comparative outlook. The old methods and ideologies based on mere faith and speculative theology do not arouse any response among thinking people. The ignorant of course follow blindly and become dogmatic and fanatical. But the impersonal and rational Vedanta, which recognizes the oneness and unity of all existence and presents the here and now realizable inner divinity of humanity and of one's Being, can provide a universally acceptable basis for mankind to fulfil the dual role of individuals in the external social field and inner spiritual field.

Vedanta has established that the universe is a manifestation of an infinite, impersonal, divine Reality which is of the nature of Pure Universal Consciousness. It permeates all entities and beings, like water permeating the iceberg. It is the inner divine Soul, the Self (Atman) of all beings, operating through the physical medium of the body-mind complex. Thus Man becomes a living person functioning in the world in the midst of similar beings. The inner divinity, the real nature of his Being, is obscured by the nature of the external body-mind complex with which he functions in the world as a person. Though the inner divinity is same in all and common to all, in the external outfit and capacities there are great variations physically and mentally. Biologically, the main variation is in the gender and functions of the person. However, by proper spiritual disciplining of the body and mind, man can transcend his external personality and realize his true Being as the inner divine Soul, just as one crosses over a river with the help of a boat and then leaves it.

Keeping the inner divinity common to all in view, and with the progressive realization and manifestation of the inner divinity as the goal of life, a scheme of life with a broad and liberal framework has to be devised to enable all to live and function harmoniously with others and reach the Goal. Swami Vivekananda defined religion thus: 'Each Soul is potentially divine. The goal is to manifest this Divinity within, by controlling nature, external and internal. Do this either by work, or worship, or psychic control, or philosophy--by one or more or all of these and BE FREE. This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms are but secondary details.'⁶

Since the concept of Varna has been distorted into the rigid caste system based on birth, owing to various reasons in the course of centuries (originally it was quite flexible), in our book on Hinduism, we had already proposed in 1986 a reformed substitute for the Varna-Ashrama-Dharma to suit the modern context, with the revised relevant duties pertaining to them, so that it can become universally applicable. The substitute was designated Vritti--Ashrama-Dharma; with an Introduction which, slightly revised here, reads, partly⁷:

The new scheme given in detail at the end of the article along with a chart has been designated 'Vritti-Ashrama-Dharma'. Vritti from Vritta means both occupation by choice and character. It retains the beneficent features of Varna, of relating the individual and society to the Cosmic Reality, the principles of individual and social ethics, the different objectives in life according to the physical, vital, mental-moral, intellectual-rational, and aesthetic-spiritual unfoldment, as man advances and develops inwardly, based on Dharma (Duty and Virtue), towards the final Goal of Spiritual Liberation or Realization of 'God', Self, or Ultimate Truth. It is conceived to suit the whole of mankind, one and all--those who believe in God, those who accept an Infinite Spiritual Reality or Truth, and even those who merely accept oneness of life and humanity. One can adapt the system to one's convictions, while all can follow the common empirical features, for the scheme is not based on any religion, but on psycho-social and inherent natural spiritual principles operative in man and society.

In the Varna-Ashrama-Dharma, the four social occupational divisions (Varnas) were considered as the different organic limbs of the Cosmic Person (Virât-Purusha)--His head, hands, trunk, and feet--serving Him in harmony and mutual co-operation in and through society, even as they do in every individual. The individuals were to reach God, Self, or Truth as they grew up, pursuing different relevant Purusharthas or objectives in life. In this Vritti-Ashrama-Dharma, God, Self, or Infinite Spiritual Truth is recognized as the innermost Being of each individual person as well as of the total Societal Personality, the Cosmic Being. This Inner Being, the real Soul or Self, has five concentric enveloping spheres (Koshas), individually, socially, as well as Cosmically. From external to internal, they are--(1) physical, (2) vital, (3) mental-moral, (4) intellectual-rational, and (5) aesthetic-spiritual. As one moves inward, each sphere becomes subtler and more pervasive. Individuals travel from the outermost physical sphere to the inner ones until they reach the Divine Self within, their real Being.

Those who are in any one sphere for the time being form a loose mobile group, just like in different grades in educational institutions. There are suitable occupations (Vrittis) corresponding to each sphere according to its nature. All individuals are full personalities and have the same Divine Self within and are not any particular limb of the Cosmic Being merely, as in the Varna system. They all seek to realize the common Divine Self present within each by trying to express their divine nature on the level of the personality in which they are for the time being, in and through their social occupations (Vrittis) and duties by performing them with dedication and efficiency, and following the relevant occupational ethics (Dharma). No special privileges are to be claimed by any one at any stage.

No religious doctrines, beliefs, or conformistic rituals are laid down, all of which are left to the individual to adopt as per his/her aptitudes and religious affiliation. The scope of Vritti is not fixed by birth, nor need any one vegetate at any one stage for the whole of life, and can strive to reach up to higher occupations (as in the educational system). Anyone can start from anywhere according to choice and fitness, like in an open educational system with different grades and subjects, and rise higher and higher socially and, at the same time strive to move towards the pervasive subtler inner spheres (Koshas) of one's personality. But one should follow the ethics, duties, and virtues of that stage in which one is for the time being and enrich the disciplines one has already passed through.

Similarly in individual spiritual life (Ashrama), one can reach up to the higher stages as one grows up, according to competence, and even go beyond all Vritti and Ashrama and realize one's Divine Self though living in a body. We see that the Vritti and Ashrama get coordinated mostly in the householder (Grihastha) stage, for one retires after that stage from his social occupation (Vritti), and before reaching that stage he is still a student and has no particular Vritti. In the Vritti-Ashrama-Dharma:

1) Each one may take to any Vritti as per aptitude and fitness, and rise up higher and higher socially and at the same time go more and more inward spiritually, until one realizes the Divine Self within.

2) Each Vritti will have its Vritti-Dharma (Occupational Ethics). The higher the Vritti, the more strict the moral disciplines. Each one, fulfilling one's Vritti-Dharma, can pursue the relevant Purushârtha (Human Objective) as per one's stage of development (Ashrama) and according to competence. The first Purushârtha, Dharma (Duty and Virtue) is common to all stages of the Ashrama applied more and more strictly and comprehensively in each succeeding stage. The Student, while fulfilling his Dharma, in case of necessity, may pursue Artha also to the extent needed, but he should eschew Kâma completely and maintain purity and discipline. As to the rest, without forsaking one's Ashrama-Dharma, the virtues and Purushârtha of a higher Ashrama can be practised by those who are specially qualified, while they pursue their Vritti-Dharma.

3) One is expected to retire from his Vritti or occupation when one reaches the third stage (Ashrama) of life at the age of 60 and becomes an Uparata (Retired person). He may then render service in a disinterested way, free of charge, and devote his life for higher Purushârthas. Even while in occupation, one may render free service, as far as possible, in the fields other than his occupation, if one has talents. This will help his inner growth and also conduce to the welfare of society. One of the occupational ethical virtues common to all spheres of Vrittis is Spirit of Service.

4) Though generally all the four Ashramas have to be passed through in an orderly manner, exceptions may be there as per special fitness and one may skip the Grihastha-Ashrama. The Yogas to be followed for perfection at different stages are also to be generally followed as indicated in the chart given here, while specially qualified persons may also combine the other Yogas in due proportion.

Those who are interested in the full details of the Vritti-Dharma may consult my book. We give here only the revised Chart of the Ashrama Dharma (Duties), which is adaptable by others as well besides the Hindu society.

1. Hinduism: A Brief Outline Of Its Framework, 1986; Sri Ramakrishna Math, Thrissur, Kerala 680-551. (Footnote2).
2. See for full details of the Varna-Ashrama-Dharma and its different aspects, my book 'Hinduism: The Eternal Dharma', Revised second edition (1st edition see Footnote 1), 2000; Advaita Ashrama, Kolkata 700-014.
3. We have dealt with this topic, suggesting a reformed scheme under the caption 'Vritti-Ashrama-Dharma' in our book (see Footnote 2) in great detail, substituting 'Vritti' (Occupation by Choice) for 'Varna' (Occupation by Birth) to make it more universal.
4. Cf. Footnote 2.
5. For the characteristics and duties of the four Varnas, which were considered natural, see Gita, XVIII, 40-46. In any Varna, one reached Perfection and Fulfilment by performing one's duties in a spiritual and dedicated spirit of worship of the all-pervading Supreme Being.
5a. Cf. This author's book 'Vedanta: The Science of Integral Reality--vis-a-vis Modern Science', 2nd Edition, 1998; Advaita Ashrama, Kolkata 700-014, for detailed exposition.
6. Cf. Complete Works of Swami Vivekananda, Advaita Ashrama, Kolkata 700-014; Vol.I, 14th Ed. 1972, p. 257.
7. Cf. Pp. 156-58 in the book referred to in Footnote 2.