The Chathurashram (the four stages of life of an individual in traditional India) Parampara (tradition) is modified, reinterpreted, and adapted for the needs of the modern person. In the present scheme, sathyashram (training in and living truth) more appropriately takes the place of brahmacharyashram (moving in God); grihasthashram (family life) is more aptly replaced by sevashram (life of service to family and society); vanaprasthashram (retreat from worldly pursuits and desires) is substituted by paramarthashram (the pursuit of the ultimate good); sanyasashram (the life of renunciation) is replaced by siddhashram (place for realization). What is the need for change? Brahmacharyashram, which is very broad and general, and should be applied to all the ashrams. Everyone should be living and moving and having being in the ultimate reality, Brahman. Brahmacharya is wrongly reserved to celibate life with some kind of prestige attached to it. Brahmacharya is not anyone’s monopoly; all should practice it. Grihasthashram is also given a broader meaning in sevashram which should be uniquely characterized by service to others including one’s family. Sevashram culminates in paramarthashram (retired life) that focuses on the ultimate good as well as a preparation for siddhashram (a place for complete renunciation and realization. The modified ashrams are also more in tune with current needs and aspirations. Besides that there was a wide-spread living of these ashrams in practical day-to-day life is very seriously doubted. Women were excluded from these ashrams.

             The old Vedic tradition did well in the past, and partly or wholly influenced the life of the Indian people. It was more theoretical, conceptual, and ideal than real and practical. Currently it can provide a much-needed frame-work for a new model that preserves the good elements of the old tradition. It is only fair that everything old as well as new is thoroughly scrutinized and adapted for our times. I strongly feel that is what the seers of old did in their life time. As they passed on what is worthwhile, i. e., tradition, it is imperative that we pass on what we find useful and valuable to later generations. After all the very Latin word tradere from which the word tradition comes means to hand over or to pass on. We are not mere static vehicles that uncritically just hands over our past. We are dynamic conveyors who dare to modify and adapt the useful past, and pass it on with our own findings culled from our lived experience. We alone are the authority of our experience. To give undue importance to any other epoch or time neglecting our own does justice to no one. Therefore we thoroughly scrutinize and evaluate the past, take what is relevant and good, and add our own findings before passing on. It would have been utterly foolish, for instance, to pass on the evil practices of caste system as they were handed down to us. We have a right and an obligation to make the necessary corrections of any tradition, rituals, and customs.

             It is important to give a few pivotal concepts to place the four ashrams in their proper context. Brahma sathyam (God is absolute, real, and unchanging truth); jagan mithya (the world is unreal, changing, and illusory). There is Nirguna Brahma: the absolutely unreachable, undefinable, and static, Brahman who cannot at all be predicated with any attributes, and there is Saguna Brahman: the Brahman that is dynamic and heaped on with anthropomorphic forms and attributes. There are three kinds of truth: parmarthika sathyam (the absolute and unchanging truth), vyavaharika sathyam (the truth related to everyday life in the world that is constantly changing), and prathibhasika sathyam (the truth that is illusory and confusing). All material objects and persons are composed of three gunas (qualities): satva (being, order, purity), rajas (atmosphere, change, movement), and tamas (darkness, inertia, ignorance). All persons will have these qualities. The level of consciousness will depend on the proportion of these qualities in each person. The more the satva tendency in a person the higher the consciousness. The four purusharthas (the aims or objectives of human life) – dharma (righteousness, duty), artha (wealth), kama (pleasure, desire), moksha (liberation) complete the list of the key ingredients that make the life of a person rich and purposeful. The varnashrams that resulted in the ugly, destructive caste system did enough damage to humanity, and is better confined to the garbage can of history, and is not included in the key concepts.

Satyashram

            The four ashrams presented here neatly order the life of a person, indicating the tasks and duties characteristic of each ashram. They are not exclusive of one another; they amply overlap. While elements of all ashrams may be present in any one ashram, the focus or emphasis is on one predominant aspect. The revised and modified Chathurashram parampara (the traditional four stages of life) is described here. They are: 1. Satyashram: Especially in the modern culture of lie, bribe, corruption and ridiculous pretensions, that is universal and spreading ever ingeniously for gaining material wealth and advancement, and special privileges and considerations, sathyashram focusing on truth and integrity can play a vital role. This focus really is the need of the day before our current civilization turns us all into barbarians and monsters literally killing and devouring one another as the recent (May 2012) revelations of political murders in Kerala have indicated. In this stage preparation and training for life are given by parents, teachers, religious preceptors, and other important family members. The person is trained in necessary requirements and skills. In olden days a person is supposed to have ideally lived especially after the age of five with others in a gurukulam (the household of a guru) in strict supervision. Right living was modeled by the guru. It was truly an apprenticeship to life. In this very important impressionable and imprinting stage, a child or youth is well-protected from harmful influences causing confusion and distraction. Basic education comprising of reading, writing, and computing (arithmetic) is given; basic skills for a meaningful and holistic life are imparted. Nutritional eating, basic hygiene, clean and healthy environment are taught. A value system that can benefit individuals and society is instilled. A special emphasis is placed on common good and social obligations. A work ethic that combines adequate fun and leisure is emphasized. Great importance is given to the formation of a conscience guided by dharma (righteousness, duty), that can not only discern what is right and wrong for oneself but also enable for all persons the enjoyment of the fundamental rights of equality, liberty, fraternity/sorority, justice, and freedom of expression and association. Persons are trained in self-esteem leading to acceptance of themselves and others as they are, unconditional positive regard for others as members of the human family, human relations, non-violent conflict resolution, scrupulous avoidance of violence and abuse, tolerance of healthy differences in belief systems, customs and manners, clothing styles and food habits in a multi-cultural society. In this ashram one is provided opportunities for the full development of the body, mind, and spirit. A person emerging out of this ashram has a good grasp of the golden rule: “Do to others what you like others to do to you”. This person is committed, positive, and full of zest. He/she is able to work and have fun, to enjoy and celebrate life, and to love and be loved. He/she, above all, is characterized by an intense search for truth and respect for others. This person is a gentleman/gentlewoman always professional and ethical in conduct and business affairs. One is discrete, respects others’ rights, keeps boundaries and personal space, does not take advantage of others, is reliable, and trustworthy. One also honors trust entrusted to him/her. In this ashram one masters a solid value system, virtues, and skills necessary for a meaningful, purposeful, peaceful, and happy life.

            From three years to twenty years of age may be considered to be the critical years in terms of forming and solidifying one’s personality. During these years, life is modeled in terms of the best humanity can offer. One gets a clear grasp of one’s purpose in life. One makes a suitable election of state in keeping with one’s abilities, interests, and aptitude. Thus one gets clarity with regard to one’s vocation. One is trained to discern with regard to pros and cons, and make critical choices in life. In a world of consumerism, onslaught of violence, and exploitation of sex one is able to stand on one’s own solid ground. In a culture of allurements constantly bombarded by television, world-wide web (internet), and mobile, one lives according to one’s own values. The age-old sathyam vada (speak the truth) and dharmam chara (walk the righteous path) become so ingrained in oneself that these two become one’s second nature. To these two I might add a good measure of sneham bhava (be love), a love that casts out all fear. A solid spirituality indicative of unity of humanity under one God or Supreme Truth will color everything one does. The duration of this ashram may be from 3 and half years up to 22 to 25 years.

Sevashram, Paramarthashram

            2. Sevashram (the life of service): After the completion of satyashram a person is able to leave one’s family of origin. The person has acquired the necessary skills and tools besides self-confidence and a sense of direction to negotiate the various twists and turns, ups and downs of life. He/she is independent, fearless, is able to face life, and fend for oneself. Typically the person gets a gainful occupation, gets married, and begins a family of one’s own. A few decide to stay celibate and become sanyasis (monks/sisters) living under the tutelage or training of other sanyasis or join a religious society and live in community with common rules serving others or in silent prayer life or join a diocese to undergo training to become priests. In this ashram one’s obligations to family and society are dispensed. Intense pleasure and joy is experienced from marital bliss, extended family and close relationships, and friendships. One also undergoes intense pain and heartaches from disappointments, betrayals, tragedies and traumas. Children are brought into the world in one’s own likeness to continue one’s genes after great pangs of labor. It is a joy to see them bloom, grow, and develop, and mature to play their role in life and society, and to achieve their aims. Contributing to society through the most creative years to make this world a better place to live in is very gratifying. In this ashram one experiences the agony and ecstasy of life, the perils and vulnerability of intimacy. One gets a chance to leave one’s unique mark in this world. Sevashram beginning at 22-25 years and ending around 60 years roughly corresponds to Grihastashram. Sevashram marked by seva (service) is immensely helped by artha (wealth) and kama (pleasure) to go smoothly through life. Dharma and sathya (righteousness and truth) are lived; purity is practiced; moksha is always in view.

            3. Paramarthashram (Life guided by ultimate good/meaning). In this ashram a person, man or woman, is grasped by the ultimate good: union with God – the final return to God for beatific vision or merger with God (sayujyam). Truly this is a preparation for Siddhashram (setting for realization). As such, one bids goodbye to active involvement with the world and worldly affairs after having experienced life in its various dimensions. Now, one has a fair understanding of what the world can offer and what this life is about. One had ample opportunities to know the heart of humans. Unfinished business and various obligations are taken care of. There is gradual removal of oneself from worldly life and detachment from worldly and societal affairs. In that sense it takes the function of vanaprasthashram – a retired life. There is greater urgency with regard to one’s purpose in life as one is in the setting stage of life. Ascetic practices and disciplined life (sadhana) to attain an experience of greater unity of humanity and closer union with God are sharpened. One becomes very aware of the oneness of humanity and goes beyond ties of blood and clan relationships, caste and religious affiliations.