Today Shree has given me a piece of her mind

[sarabhanga]

One yugam lasts for five years, and there are 20 years in one caturyugam.

The first yugam is the kaliyugam (0-5 years), where no rules apply and everyone is an innocent shUdra.

The second yugam is the dvApara (5-10 years), where dharma is introduced at a primary level. And throughout the third tretAyugam (10-15 years) the process is repeated at a secondary level.

The fourth yugam is the satyayugam (15-20 years), where the best students continue their education at a tertiary level, finally graduating fully qualified from the first (kali) caturyugam of brahmacaryAshrama.

The past life is over and a new life begins in gRhasthAshrama, which proceeds through another caturyugam (the dvApara) of family life, which mirrors the various yugas of one’s offspring (in a complex pattern that depends on individual circumstances). And given the ideal situation of an heir being conceived on the wedding night, the four yugas of one’s gRhasthAshrama (20-40 years) should mature at exactly the appropriate rate to cope best with the requirements of raising the child through its own first caturyugam.

And when the child graduates from brahmacarya into married life and gRhasthAshrama, the parent begins his third (tretA) caturyugam, in a new life of vAnaprastha (40-60 years). And this is where the turning point of 50 years occurs.

And the final fourth four-yuga life (turya caturyugam) begins in saMnyAsa, which lasts for as long as it takes for liberation to be attained, but the normal plan would again last for a total of 20 years.

And after four different but coordinated lives lived, every one to the full, the sAdhu leaves his body at about 80 years of age.

And anyone who persists through the fifth caturyuga (80-100 years) is an avadhUta, and anyone over 100 years must be an immortal siddha or nAgA.


sUrya influences life,
soma influences conception,
budha influences pregnancy,
shukra influences birth,
maÑgala influences childhood,
guru influences schooling and parenting,
shani influences maturity and aging,
mandatara influences death and re-birth, and
varuNa influences immortality and moksha.

This is a very ancient system, which forms the basis for some later mythological extrapolations, and it was overwritten by the undoubted importance of guru’s 12 year cycle. And the 30 year cycle of shani marks another four phases of maturation.

shUdra ~ conception to 5 years.

brahmacarya I ~ 5-11 years.

brahmacarya II ~ 11-18 years.

brahmacarya III ~ 18-24 years.

gRhastha ~ 24-48 years ~ with the kRta shani yugam completed at 30 years (as one’s first child enters brahmacarya I).

vAnaprastha ~ 48-72 years ~ with the dvApara shani yugam and pañcama guru yugam completed simultaneously at 60 years.

saMnyAsa ~ 72-96 years ~ with the Adya mandatara yugam passed after 80 years, the saptama guru yugam passed at 84 years, and the tretA shani yugam over at 90 years.

nAgA ~ 96-120 years ~ with the turya shani yugam completed simultaneously with the dashama guru yugam at 120 years, which marks the limit of mortal existence.

[sarabhanga]

kuNDalinI has 3½ coils, including the 3 whorls of shani and terminating half a coil short of the fourth. But the final mysterious crescent represents an orbit of guru. So the maximum extent of incarnation remains 120 years, but mortality ends at 108.

A shUdra is entirely without dharma, which includes all children under 5 years and all humans without the brahmacaryadIkshA (i.e. without yama).

The vidyA of brahmacarya (5-24 years) is dvaitavAda, with three levels of dIkshA. Starting with brahmacarya I (5-11 years) where the presentation of dharma is shAkta, then brahmacarya II (11-18 years) where the presentation of dharma is vaishnava, and finishing with brahmacarya III (18-24 years) where the presentation is shaiva.

It is admission to brahmacarya that first raises a shUdra to become vaishya, and the level of graduation will color all subsequent perspectives.

The vaishya has no formal requirement beyond brahmacarya I, while the kshatriya should attain brahmacarya II, and the brAhmaNa should graduate with honors from brahmacarya III.

And after brahmacarya there is the gRhasthAshrama (24-48 years) which is common to every varNa, but with the shUdra gRhasthin having no vidyA and no particular dharma, the vaishya gRhasthin following dvaitavAda (most likely shAkta), the kshatriya gRhasthin following dvaitAdvaitavAda (most likely vaishnava), and the brAhmaNa gRhasthin following dvaitAdvaitavAda (most likely shaiva).

For the shUdra and vaishya, there is no Ashrama beyond gRhastha.

But after gRhastha there is the vAnaprasthAshrama (48-72 years), and only the kshatriya and brAhmaNa varNa resort to this Ashrama, but only when their offspring have themselves become gRhastha. With the kshatriya vAnaprasthin following dvaitAdvaitavAda, and the brAhmaNa vAnaprasthin following adviatavAda.

For the kshatriya in vAnaprastha there is no final saMnyAsAshrama (72 years and beyond), which is assumed only for the brAhmaNa, but the perfect kshatriya vAnaprasthin becomes a virtual immortal (such as Arthur, the once and future king, presumed now to be hidden in a mountain, as is the case for every eternal RSi).

And the final stage of saMnyAsa is avadhUta (96-120 years) where there is only ajAtivAda and both karma and dharma are dissolved.


shUdra = kuvAda & ayAma
vaishya brahmacarya = dvaitavAda & yama
vaishya gRhastha = dvaitavAda & yamAniyama
kshatriya brahmacarya = dvaitavAda & yamAniyama
kshatriya gRhastha = dvaitAdvaitavAda & sAdhana
kshatriya vAnaprastha = dvaitAdvaitavAda & saMyama
brAhmaNa brahmacarya = dvaitavAda & yamAniyama
brAhmaNa gRhastha = dvaitAdvaitavAda & sAdhana
brAhmaNa vAnaprastha = advaitavAda & saMyama
brAhmaNa saMnyAsa = ajAtivAda & samAdhi
avadhUta = nirvAda & yAma


Of course this is an ideal, but the ancient varNAshrama system considers genetic inheritance, maturity (both physical and mental), education, experience, and saMskAra, before the determination of an individual’s most appropriate karma and dharma.

The vocational classes are often mentioned, and parentage and employment have become the major determinants of varNa, and thus the determinants of social status and spiritual purity (with darker skin indicating a darker more tAmasika soul, and lighter skin indicating a lighter more sAttvika soul).

However, it is saMskAra, vidyA, dIkshA, yoga, and ultimately yama, that truly determine the varNa and Ashrama of an individual Hindu, and thus (secondarily) the appropriate social status and most suitable social relations, and the most satisfying and productive field of employment, may be deduced.

[sarabhanga]

kuNDalinI has 3½ coils, including the 3 whorls of shani and terminating half a coil short of the fourth. But the final mysterious crescent represents an orbit of guru. So the maximum extent of incarnation remains 120 years, but mortality ends at 108.

A shUdra is entirely without dharma, which includes all children under 5 years and all humans without the brahmacaryadIkshA (i.e. without yama).

The vidyA of brahmacarya (5-24 years) is dvaitavAda, with three levels of dIkshA. Starting with brahmacarya I (5-11 years) where the presentation of dharma is shAkta, then brahmacarya II (11-18 years) where the presentation of dharma is vaishnava, and finishing with brahmacarya III (18-24 years) where the presentation is shaiva.

It is admission to brahmacarya that first raises a shUdra to become vaishya, and the level of graduation will color all subsequent perspectives.

The vaishya has no formal requirement beyond brahmacarya I, while the kshatriya should attain brahmacarya II, and the brAhmaNa should graduate with honors from brahmacarya III.

And after brahmacarya there is the gRhasthAshrama (24-48 years) which is common to every varNa, but with the shUdra gRhasthin having no vidyA and no particular dharma, the vaishya gRhasthin following dvaitavAda (most likely shAkta), the kshatriya gRhasthin following dvaitAdvaitavAda (most likely vaishnava), and the brAhmaNa gRhasthin following dvaitAdvaitavAda (most likely shaiva).

For the shUdra and vaishya, there is no Ashrama beyond gRhastha.

But after gRhastha there is the vAnaprasthAshrama (48-72 years), and only the kshatriya and brAhmaNa varNa resort to this Ashrama, but only when their offspring have themselves become gRhastha. With the kshatriya vAnaprasthin following dvaitAdvaitavAda, and the brAhmaNa vAnaprasthin following adviatavAda.

For the kshatriya in vAnaprastha there is no final saMnyAsAshrama (72 years and beyond), which is assumed only for the brAhmaNa, but the perfect kshatriya vAnaprasthin becomes a virtual immortal (such as Arthur, the once and future king, presumed now to be hidden in a mountain, as is the case for every eternal RSi).

And the final stage of saMnyAsa is avadhUta (96-120 years) where there is only ajAtivAda and both karma and dharma are dissolved.


shUdra = kuvAda & ayAma
vaishya brahmacarya = dvaitavAda & yama
vaishya gRhastha = dvaitavAda & yamAniyama
kshatriya brahmacarya = dvaitavAda & yamAniyama
kshatriya gRhastha = dvaitAdvaitavAda & sAdhana
kshatriya vAnaprastha = dvaitAdvaitavAda & saMyama
brAhmaNa brahmacarya = dvaitavAda & yamAniyama
brAhmaNa gRhastha = dvaitAdvaitavAda & sAdhana
brAhmaNa vAnaprastha = advaitavAda & saMyama
brAhmaNa saMnyAsa = ajAtivAda & samAdhi
avadhUta = nirvAda & yAma


Of course this is an ideal, but the ancient varNAshrama system considers genetic inheritance, maturity (both physical and mental), education, experience, and saMskAra, before the determination of an individual’s most appropriate karma and dharma.

The vocational classes are often mentioned, and parentage and employment have become the major determinants of varNa, and thus the determinants of social status and spiritual purity (with darker skin indicating a darker more tAmasika soul, and lighter skin indicating a lighter more sAttvika soul).

However, it is saMskAra, vidyA, dIkshA, yoga, and ultimately yama, that truly determine the varNa and Ashrama of an individual Hindu, and thus (secondarily) the appropriate social status and most suitable social relations, and the most satisfying and productive field of employment, may be deduced.

shUdra ~ avadhUta
vaishya brahmacarya ~ brAhmaNa saMnyAsa
vaishya gRhastha ~ brAhmaNa vAnaprastha
kshatriya brahmacarya ~ brAhmaNa gRhastha
kshatriya gRhastha ~ brAhmaNa brahmacarya
[kshatriya vAnaprastha]

When the varNAshramadharmacakram in set in motion (as is the prerogative of the mysterious immortalized kshatriya vAnaprastha ~ the siddha, the nAtha, the nAgA, the jina, the buddha) the following noble actions ensue:

The shUdrAs are inspired and informed by the vaishyAs and by the avadhUta.
The vaishya brahmacaryAs are inspired and informed by the vaishya gRhasthI and by the saMnyAsI.
The vaishya gRhasthAs are inspired and informed by the kshatriyAs and by the brAhmaNa vAnaprastha.
The kshatriya brahmacaryAs are inspired and informed by the kshatriya gRhasthI and by the brAhmaNa gRhasthI.
The kshatriya gRhasthAs are inspired and informed by the kshatriya vAnaprastha and by the brAhmaNAs.
The brAhmaNa brahmacaryAs are inspired and informed by the brAhmaNa gRhasthI and by the kshatriya vAnaprastha.
The brAhmaNa gRhasthAs are inspired and informed by the brAhmaNa vAnaprastha.
The brAhmaNa vAnaprasthAs are inspired and informed by the saMnyAsI.
The saMnyAsAs are inspired and informed by the avadhUta.
And the avadhUtAs are inspired and informed only by shiva.

The shUdrAs are continuously born from the earth (as fallen rays of sunlight), and the dharmacakram raises them up and returns them all purified to the source (and beyond).