Chapter VIII

The Asramas regulating man's life are four: Brahmacharya, Grihastha, Vaanaprastha and Sanyasa. They are all based on Grihasthaasrama. That is the chief Asrama, because the Grihastha fosters the other three. The Grihastha is the most important of all.

As all living beings depend upon air for their existence, the other three Asramas are dependent on the Grihastha. The Grihastha not only feeds and clothes the others, but he also provides facilities for the study of the Vedas. Manu, in his Dharma Sastras, has emphasised this point very clearly. He has declared that the Grihastha too attains Moksha; only he must follow strictly the Dharma laid down for his Asrama. There is no doubt that every one, to whichever Asrama he may belong, who adheres to the Dharma of that Asrama, will attain Moksha.

In the Manusmrithi, in the Naradaparivraajakopanishad and other such texts, it is mentioned that in some instances, Grihastha who adheres to Dharma is reckoned as the highest type of man, while in some other texts it is laid down that only sages who have renounced everything deserve worship. Therefore, a doubt may arise whether one can adopt the Grihasthaasrama which is the base and support of all or whether one has to take up the universally honoured Asrama of Sanyaasa, the path of Nivritthi. There is an intimate relation between the worship-worthy Grihastha and the saintly Paramahamsa. So, to whichever Asrama you may belong you do no wrong. All the four Asramas lead you to Moksha or Liberation if you follow strictly the Dharma as laid down for each and if you devote yourselves steadfastly to your uplift. Each Asrama is important at the particular stage; the conduct of the individual, his practice, that is the essential test. If one is engaged in Sad-aachaara, every Asrama is holy, every Asrama is commendable. That is the judgement of the Sastras.

Those who are endowed with Atmajnana, the knowledge of the Atma as their basic truth, do cross the ocean of birth and death and without doubt attain liberation. On the other hand, those who are ignorant of the vows and rites prescribed for them, as well as those who have not studied the Vedas, the Upanishads and the Gita, but satisfy themselves with mere external purity and show, such will surely suffer grief.

The Nithyaanushthaana, or the rites and vows prescribed for daily adherence, is very important among the disciplines. It is the highest Thapas, the highest Dharma. Have you noted what the Gita, the essence of all Upanishads, has to say on this point? Those who are ever active in the spiritual field, in whatever Asramas they may be, whatever may be their caste, they attain the Lord. That is what Manu also says. "They are endowed with Vijnaana." The person who is free from all desire, who has not even the slightest inclination to posses or enjoy the sensory world, who has no trace of egoism or possessiveness, who is ever in the bliss of Brahmam-consciousness, is far from any tinge of sorrow, he is established in supreme joy and peace. At least in his last moments, if a man is fixed in the knowledge of his basic nature, which is Brahmam, he can successfully merge in That, beyond doubt.

The "Sthithaprajna" stage is quite natural for such persons. The constant feeling, "I am Brahmam", is the panacea for all the ills of man. Liberation comes through this "Aham Brahmaasmi" idea itself. That is the real duty of man, to cultivate that feeling and enter upon that experience. The ajnani, or the ignoramus, who is moved by the inert or the jada principle, believes that the body is himself! The pandit who is capable of a little ratiocination and enquiry feels that the jivi in the body is "I". But those wise men who can see the An-atma is separate from the Atma, they know that the truth is: "Aham Brahmaasmi" and they do not stray from that conviction.

Castes like "Brahmin", colours like white and black, asramas like Brahmacharya etc. these are physical conditions; they are not characteristics of the Atma. They are conditioned by time and place. They belong to this world of bondage, and are governed by reasons related to that world. They are ordained by the Divine Will for the orderly functioning of the world. They have to be observed by every one who is bound by worldly limitations. For those who are untouched by the limitations and extensions, that is to say, who are beyond worldly ties, they are unimportant. That is why the persons who are ever engaged in Brahmanishta, those who have grasped the basic Reality, do not observe them so much! They are not bound to caste; they see everything as the basic Reality Itself. How then they pay attention to what is called caste? But until that stage is reached, you have to follow the rules of caste and asrama without exception. This is the Dharma for the "deha-conscious" - the Dehadharma.

The Maharshis who grasped the Atmadharma declared that Sath, Chith and Ananda are the basic characteristics of the Self. Therefore, those great Vijnanis can be said to have attained Brahmam, which is Sath-Chith-Ananda Itself. For liberation, clearness of vision to see the Atman is enough; that is the essential thing, not caste or colour. How to get that clear vision? The answer is: through the practice of Dharma, the Dharma which is conditioned by caste and asrama! Dharma enables the Atma to be realised, without any mist or fog hiding it from view. The practice of Dharma fills you with experience; through that experience, truth is established; the Truth reveals clearly and the Vision grants liberation; persons who are free from such inner encumbrances hiding the Atma, may belong to any caste or asrama; that does not matter; they do attain liberation. This Anthahkarana Suddhi is what the Sastras extol, when they speak of salvation.

Those who have attachment and hatred, even if they dwell in the forest, cannot escape harm. Those who have conquered the senses, even if they are householders, can be thapaswis. If engaged in acts which are not harmful or condemned, then they are entitled to be called Jnanis. The home is the thapovana for attaining non-attachment. Liberation cannot be won by progeny, or by charity or by riches or by Yajna or Yoga; what is wanted for liberation is the cleansing of the self.

In order to decide what is right action and wrong, the Sastras alone are the authority; whatever the stage of life, whatever the Asrama, if the person has the realisation of Brahmam as the goal, and if he seeks to realise Swaswarupa, that is, his own real Reality, he will succeed in removing the veil of ignorance and know himself as Brahmam. Attention fixed on one's Atma - that is the means of liberation.

Understanding this lesson that the Vedas teach, practising the principles of living laid down for the particular stage of one's life, any one, whatever the caste, can attain the Paramapada, the Highest Stage. If there is the will and the strength to adhere strictly to Dharma, if there are no difficulties in acquiring Jnana, one can, without entering Sanyaasa Asrama, remain as a householder and yet be liberated.

Rajarshis like Janakachakravarthi, Aswapathi, Dileepa reached the Goal while continuing in the Grihastha stage; in that stage they struggled and succeeded in removing all obstacles that hindered the winning of the Grace of the Lord; they had as goal the Godhead they wanted to reach. Therefore, do not doubt it; Grihasthaasrama is no hindrance.

Moved by the desire to cross this ocean of Samsara, the husband and the wife must both have harmony of mind. The resolution to reach the goal must be equally strong and steady in both. Otherwise, Sanyaasa is the refuge! See even the mid-day Sun is associated with His Consort, Chhaya; the Sixteen-fractioned Moon is closely associated with cool rays of Light, acting like Nectar. The Mistress of the Home must be bright, patient, calm, good and must have all the virtues; then, the Home will shine and be a Home of victory in the spiritual field also.

There is no rule that when a person meets with difficulties in the spiritual field at home, he should take Sanyaas and flee. If it is taken by a husband without the full approval of the wife, it can never be fruitful. The best that he can do is to leave the home with the wife and be a Vaanaprastha, adhering to the Dharma of that new stage. If there are children who need attention and care, even Vaanaprastha at that stage is not favoured by the Sastras.