Ashrama Dharma Dictionary

ashrama dharma: "Duties of life's stages."

Human or developmental dharma. The natural process of maturing from childhood to old age through fulfillment of the duties of each of the four stages of life- brahmachari (student), grihastha (householder), vanaprastha (elder advisor) and sannyasa (religious solitaire)- in pursuit of the four human goals: dharma (righteousness), artha (wealth), kama (pleasure) and moksha (liberation).

See: ashrama dharma.

(See also: Ashrama dharma , Hinduism, Body Mind and Soul)

ashrama dharma: (Sanskrit) "Laws life's orders." Meritorious way of life particular to each of the four stages (ashramas) of life, following which one lives in harmony with nature and life, allowing the body, emotions and mind to develop and undergo their natural cycles in a most positive way. The four stages are as follows.

á      brahmacharya: (Sanskrit) Studentship, from age 12 to 24.

á      grihastha: (Sanskrit) Householder, from 24 to 48.

á      vanaprastha: (Sanskrit) Elder advisor, from 48 to 72.

á      sannyasa: (Sanskrit) Religious solitaire, from 72 onward.

The first two ashramas make up the pravritti marga, (Sanskrit) the way of going toward the world through the force of desire and ambition. The last two are the nivritti marga, (Sanskrit) moving away from the world through introspection and renunciation. See: dharma, grihastha dharma, sannyasa dharma.

(See also: Ashrama dharma , Hinduism, Body Mind and Soul)

There are four principal kinds of dharma, as follows. They are known collectively as - chaturdharma: "four religious laws."

1. rita: "Universal law." The inherent order of the cosmos. The laws of being and nature that contain and govern all forms, functions and processes, from galaxy clusters to the power of mental thought and perception.
2. varna dharma: (Sanskrit) "Law of one's kind." Social duty. Varna can mean "race, tribe, appearance, character, color, social standing, etc." Varna dharma defines the individual's obligations and responsibilities within the nation, society, community, class, occupational subgroup and family. An important part of this dharma is religious and moral law. See: jati, varna dharma.
3. ashrama dharma: "Duties of life's stages." Human or developmental dharma. The natural process of maturing from childhood to old age through fulfillment of the duties of each of the four stages of life- brahmachari (student), grihastha (householder), vanaprastha (elder advisor) and sannyasa (religious solitaire)- in pursuit of the four human goals: dharma (righteousness), artha (wealth), kama (pleasure) and moksha (liberation). See: ashrama dharma.
4. svadharma: "Personal path, pattern or obligation." One's perfect individual pattern through life, according to one's own particular physical, mental and emotional nature. Svadharma is determined by the sum of past karmas and the cumulative effect of the other three dharmas. It is the individualized application of dharma, dependent on personal karma, reflected on one's race, community, physical characteristics, health, intelligence, skills and aptitudes, desires and tendencies, religion, sampradaya, family and guru.

(See also: Chaturdharma , Hinduism, Body Mind and Soul)

varna-ashrama dharma:

varna-ashrama dharma (-aashrama dharma). Obligations relating to the caste-stage of life.

(See also: varna-ashrama dharma , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

chaturdharma: (Sanskrit) "Four dharmas:" rita, ashrama dharma, varna dharma and svadharma. See: dharma.

(See also: Chaturdharma , Hinduism, Body Mind and Soul)

human dharma: The natural growth and expression through four stages of life. Known as ashrama dharma.

See: ashrama dharma, dharma.

(See also: Human dharma , Hinduism, Body Mind and Soul)

grihastha dharma: (Sanskrit) "Householder law."

The virtues and ideals of family life. This dharma includes all nonmonastics, whether married, single or gay. In general, grihastha dharma begins with the completion of the period of studentship and extends throughout the period of raising a family (called the grihastha ashrama).

Specific scriptures, called Dharma Shastras and Grihya Shastras, outline the duties and obligations of family life.

In Hinduism, family life is one of serving, learning and striving within a close-knit community of many relatives forming a joint family and its broader connections as an extended family under the aegis of a spiritual guru. Each is expected to work harmoniously to further the wealth and happiness of the family and the society, to practice religious disciplines and raise children of strong moral fiber to carry on the tradition.

Life is called a jivayajna, "self-sacrifice," for each incarnation is understood as an opportunity for spiritual advancement through fulfilling one's dharma of birth, which is the pattern one chose before entering this world, a pattern considered by many as bestowed by God.

In the majority of cases, sons follow in the footsteps of their father, and daughters in those of their mother. All interrelate with love and kindness. Respect for all older than oneself is a keynote. Marriages are arranged and the culture is maintained.

The householder strives to fulfill the four purusharthas, "human goals" of righteousness, wealth, pleasure and liberation. While taking care of one's own family is most central, it is only part of this dharma's expectations.

Grihasthas must support the religion by building and maintaining temples, monasteries and other religious institutions, supporting the monastics and disseminating the teachings.

They must care for the elderly and feed the poor and homeless. Of course, the duties of husband and wife are different. The Tirukural describes the householder's central duties as serving these five: ancestors, God, guests, kindred and himself. The Dharma Shastras, similarly, enjoin daily sacrifice to rishis, ancestors, Gods, creatures and men.

See: ashrama dharma, extended family, joint family, yajna.

(See also: Grihastha dharma , Hinduism, Body Mind and Soul)

grihastha ashrama: (Sanskrit) "Householder stage."

See: ashrama dharma.

(See also: Grihastha ashrama , Hinduism, Body Mind and Soul)

vanaprastha ashrama: (Sanskrit) "Forest-dweller stage."

See: ashrama dharma, shashtyabda purti.

(See also: Vanaprastha ashrama , Hinduism, Body Mind and Soul)

sannyasa diksha: (Sanskrit) "Renunciate initiation."

This diksha is a formal rite, or less often an informal blessing, entering the devotee into renunciate monasticism, binding him for life to certain vows which include chastity, poverty and obedience, and directing him on the path to Self Realization.

Strictest tradition requires that lifetime renunciates be single men and that they enter training in their order before age 25. However, there are certain orders which accept men into sannyasa after age 25, provided they have been in college and not in the world after that time. Others will accept widowers; and a few initiate women. Such rules and qualifications apply primarily to cenobites, that is, to those who will live and serve together in an ashrama or monastery. The rules pertaining to homeless anchorites are, for obvious reasons, more lenient.

See: sannyasa dharma, videhamukti, diksha, deeksha.

(See also: Sannyasa diksha , Hinduism, Body Mind and Soul)

ashrama: (Sanskrit) "Place of striving." From shram, "to exert energy." Hermitage; order of the life. Holy sanctuary; the residence and teaching center of a sadhu, saint, swami, ascetic or guru; often includes lodging for students. Also names life's four stages. See: ashrama dharma, sadhana.

(See also: Ashrama , Hinduism, Body Mind and Soul)

varnashrama dharma: (Sanskrit) "The way of one's caste

and stage of life." Names the social structure of four

classes (varna), hundreds of castes (jati) and four stages of

life (ashramas). It is the combined principles of varna

dharma and ashrama dharma.

See: ashrama dharma,

dharma, varna dharma.

(See also: Varnashrama dharma , Hinduism, Body Mind and Soul)

varnashrama dharma: (Sanskrit) "The way of one's caste and stage of life." Names the social structure of four classes (varna), hundreds of castes (jati) and four stages of life (ashramas). It is the combined principles of varna dharma and ashrama dharma.

See: ashrama dharma, dharma, varna dharma.

(See also: Varnashrama dharma , Hinduism, Body Mind and Soul)

sannyasa dharma: (Sanskrit) "Renunciate life."

The life, way and traditions of those who have irrevocably renounced duties and obligations of the householder path, including personal property, wealth, ambitions, social position and family ties, in favor of the full-time monastic quest for divine awakening, Self Realization and spiritual upliftment of humanity.

Traditionally, this dharma is available to those under age 25 who meet strict qualifications. Alternately, the householder may embrace sannyasa dharma after age 72 through the customary initiatory rites given by a sannyasin and then diligently pursuing his spiritual sadhana in a state of genuine renunciation and not in the midst of his family. These two forms of sannyasa are not to be confused with simply entering the sannyasa ashrama, the last stage of life.

See: sannyasa, sannyasa diksha, sannyasin, videhamukti.

(See also: Sannyasa dharma , Hinduism, Body Mind and Soul)

grihastha: (Sanskrit) "Householder."

Family man or woman. Family of a married couple and other relatives. Pertaining to family life. The purely masculine form of the word is grihasthi. The feminine form is grihasthin.

Grihasthi also names the home itself.

See: ashrama dharma, extended family, grihastha dharma, joint family.

(See also: Grihastha , Hinduism, Body Mind and Soul)

adharma: "Unrighteousness."

Thoughts, words or deeds that transgress divine law in any of the human expressions of dharma. It brings the accumulation of demerit, called papa, while dharma brings merit, called punya.

• Varna adharma is violating the ideals of social duty, from disobeying the laws of one's nation to squandering family wealth.
• Ashrama adharma is failure to fulfill the duties of the stages of life.
• Sva-adharma is understood as not fulfilling the patterns of dharma according to one's own nature. The Bhagavad Gita states (18.47), "Better one's svadharma even imperfectly performed than the dharma of another well performed. By performing the duty prescribed by one's own nature (svabhava) one incurs no sin (kilbisha)."

See: punya, papa, purity-impurity, varna dharma.

(See also: Adharma , Hinduism, Body Mind and Soul)

brahmachari: (Sanskrit) "He who is moving in God." An unmarried male spiritual aspirant who practices continence, observes religious disciplines, including sadhana, devotion and service and who may be under simple vows. Also names one in the student stage, age 1224,or until marriage. See: ashrama dharma, monk.

(See also: Brahmachari , Hinduism, Body Mind and Soul)

grhastha ashrama: the householder, or second stage of life of the Hindu. The householder lives according to a behavioral code given in the Dharma Shastra. In addition, he daily performs certain required rituals.

(See also: grhastha ashrama , Hinduism, Yoga, Body Mind and Soul)

samskara: (Sanskrit) "Impression, activator; sanctification, preparation."

1)    The imprints left on the subconscious mind by experience (from this or previous lives), which then color all of life, one's nature, responses, states of mind, etc.

2)    A sacrament or rite done to mark a significant transition of life.

These make deep and positive impressions on the mind of the recipient, inform the family and community of changes in the lives of its members and secure inner-world blessings. The numerous samskaras are outlined in the Grihya Shastras. Most are accompanied by specific mantras from the Vedas.

-       samskaras of birth

-       samskaras of childhood

-       samskaras of adulthood

-       samskaras of later life

See: mind (five states of mind), sacrament, samskaras.

(See also: Samskara , Hinduism, Body Mind and Soul)

Subramuniyaswami: Current and 162nd satguru (1927-) of the Nandinatha Sampradaya's Kailasa Parampara. He was ordained Sivaya Subramuniyaswami by Sage Yogaswami on the full-moon day of May 12, 1949, in Jaffna, Sri Lanka, at 6:21 pm. This was just days after he had attained nirvikalpa samadhi in the caves of Jalani. Yogaswami, then 77, ordained the 22-year old yogi with a tremendous slap on the back, saying, "This will be heard in America," and conferring upon him the mission to bring the fullness of Saivism to the West. Local devotees called the initiation a coronation.

That same year, while still in Sri Lanka, Subramuniyaswami founded the Saiva Siddhanta Yoga Order and Saiva Siddhanta Church at the Sri Subramuniya Ashrama in Alaveddy. Returning to America, he spent the next six years preparing for his teaching mission through intense sadhana and tapas. He began actively teaching in 1957 when he founded the Himalayan Academy. In 1970, he established his international headquarters and monastery complex, Kauai Aadheenam, on Hawaii's Garden Island of Kauai. Five years later, he designated a portion of the 51-acre holy site as the San Marga Sanctuary, future site of Iraivan Temple, carved of white granite stone in Bangalore, India. To spearhead a growing Hindu renaissance, he founded Hinduism Today in 1979, an international monthly, full-color magazine acclaimed the world over as the the greatest advent in Hindu publishing this century. In August of 1986, the World Religious Parliament in New Delhi honored Subramuniyaswami as one of five Hindu spiritual leaders outside of India who had most dynamically promoted Sanatana Dharma in the past 25 years. He was given the title Jagadacharya, "World Teacher." In 1995 the Parliament bestowed on him the title of Dharmachakra for his remarkable publications. In April of 1988, he was selected to represent Hinduism at the five-day Global Forum of Spiritual and Parliamentary Leaders for Human Survival, held in England at Oxford University, and again in Moscow from January 11 to 15, 1990; and in Brazil, June 5­7, 1992. At Chicago's historic centenary Parliament of the World's Religions in September, 1993, he was elected to the Presidents' Assembly, a core group of 25 men and women representing the world's faiths. In late 1996 Gurudeva transformed "Hinduism Today" to a magazine, a quantum leap that extended its global reach and impact in Hindu communities. In 1997 he responded to President Bill Clinton's call for religious opinions on the ethics of human cloning and spearheded the 125th anniversary and diaspora pilgrimage of Sri Lanka's Sage Yogaswami. In Kerala, the Vishwa Hindu Parishad honored him as "The Hindu Voice of the Century." Throughout that same year he was a key member of Vision Kauai, a small group of indigenous and political leaders meeting to fashion the island's future based on ethical values.

Over the years Subramuniyaswami has written hundreds of tracts and books, which have been distributed in the tens of thousands in many languages. Especially in the 1980s, he lectured worldwide and established the worship in numerous Hindu temples. Gurudeva teaches the traditional Saivite Hindu path to enlightenment, a path that leads the soul from simple service to worshipful devotion to God, from the disciplines of meditation and yoga to the direct knowing of Divinity within. His insights into the nature of consciousness provide a key for quieting the external mind and revealing to aspirants their deeper states of being, which are eternally perfect, full of light, love, serenity and wisdom. He urges all seekers to live a life of ahimsa, harmlessness towards nature, people and creatures, an ethic which includes vegetarianism. From his ashrama in Hawaii, Gurudeva continues to follow his satguru's instruction to bring Saivism to the Western world by teaching others to "know thy Self by thyself" and thus "see God Siva everywhere." Through the ordained swamis of the Saiva Siddhanta Yoga Order, he trains young men in the ancient path of brahmacharya, enlightenment and service to humanity. Over 30 full-time monks, along with extended family groups in eight countries, have joined to fulfill this parampara's mission to further monistic Saiva Siddhanta and Hindu solidarity.

The name Subramuniya is a Tamil spelling of the Sanskrit Shubhramunya (not to be confused with Subramanya). It is formed from shubhra meaning "light; intuition," and muni, "silent sage." Ya means "restraint; religious meditation." Thus, Subramuniya means a self-restrained soul who remains silent or, when he speaks, speaks out from intuition.

(See also: Subramuniyaswami , Hinduism, Body Mind and Soul)