A King's Education Continued: Duties for the Four Stages of Life

Sorry for the delay in posting this but its been a rough, hectic week. But onwards...

Book 1, Chapter 2 continued:

After pointing to the duties of the four varnas, Chanakya continues to outline the duties of the four ashrams, or stages of life. I find it curious that he begins this list with the grahastha ashram, or the second stage. But I suppose it is not that odd given that his primary preoccupation is with the stage of life that contributes to political and economic activity.

NB: Hindu tradition divides human life into four stages: Brahmachara or study and growth and development; Grahastha or "householder" stage or when a person marries, raises a family and grows professionally; Vanaprastha stage that is for preparing to renounce material pleasures and preparations for the final stage; Sanyasa or renunciation when a person gives up all material attachment to follow spiritual growth.

1. Chanakya begins by listing the duties for the second or "householder" stage of life. These involve earning a living by taking up a profession indicated by the tradition set up by one's ancestors. Is this the first sign of rigidity perhaps?

But I don't read this as a stricture from Chanakya but rather a suggestion. It would make sense to follow in the path of the elders, especially in a primarily agrarian society.

He also explicitly points out that a man must marry a woman according to his social circumstance and station (how terrifically modern and practical!). However he does point out here that this marriage may be with someone of a different "people" or "tribe."

Echoing obviously the discomfort with female menstruation found in many cultures, Chanakya further indicates that sexual relations within marriage must be carried out only after the menstrual cycle and only after ritual cleansing. Funny, just how many ancient cultures found this aspect of human biology discomfitting!

The final duty for the householder is more interesting from a social angle: only after gods, ancestors, guests and servants have been duly fed and taken care of can the house-holder eat his own food. I like the emphasis on taking care of others first, especially those who are economically and socially inferior or dependent. Definitely this is an incipient/early articulation of social responsibility as a necessary aspect of citizenship!

2. For the student or a young person in preparation, Chanakya lists another set of duties. Not only does he recommend independent study (I like this!), chastity (teenage pregnancies were frowned upon even back then, I guess), ritual ablutions and learning the rites, but also points to the necessity of begging for one's sustenance.

This is a an ancient tradition where the students would be required to leave the gurukul or school to organise the food for themselves, their teachers and the school itself, irrespective of a student's social status and political power.

The practice seems intended to instill a sense of equality within the student group and to teach humility to the scions of powerful dynasties. It seems like a more effective way of teaching humility and responsibility than accepting support from parents. I wonder if there is a way to adapt this idea to modern education? Would make for an interesting experiment.

Chanakya's final injunction here is that a student must develop self-discipline by following the example of the teacher, the sons of the teacher (indication again of inherited professions), and in their absence, of a reputable adult.

AHA!!!! I just realised the reason for the strange order in listing the four stages!

3. The third stage requires a person to revert to many of the habits of a student - living with frugality and eliminating sexual pleasure and desires, and focussing on independent study (I assume here Chanakya means study of religious texts and meditation).

And now he gets very specific on the elements of material frugality: one must sleep on the floor, and dress in deer hide (as opposed to more comfortable fabrics like silk, cotton or wool). This is also the stage where a person must offer service to gods, ancestors and guests. Moreover, the diet in this stage must shift to steadily to only eating what is found in the forest or vana (Ah! Hence the name!)

Wow! This is a real tough one as reverting to a frugal, modest life after one has followed a life of pleasure is always much harder. The emphasis here seems to be on re-learning humility and modesty as well as finding ways of eliminating physical desires.

4. Finally, the fourth stage of life is renunciation. The first duty here is to bring an end to the dominion of the five senses: I guess this is why the earlier stage is so focussed on controlling material pleasure.

Chanakya points out that this requires not beginning any new projects and cutting oneself off from social groups and affiliations (including family). In this stage, a person must rely on charity for sustenance (and I assume whatever the forest will provide) and should not work for a living.

Moreover a person should not stay in a single place, even in a forest, but rather roam from one place to the other, refusing to form any attachment to any place of living. This final one seems like a real tough stricture: having cut off family and friends, this seems to require even giving up the last vestiges of attachment to the physical world.

Chanakya seems to think that by such renunciation, together with bathing in clear waters, self-study and meditation, a human being cleanses one's inside and out.

I wonder if this is in meant to be an elaborate preparation for facing death? Especially as in the Hindu tradition, death is meant to be a passage to another life? It would make sense in this case to give up all baggage from a current life in order to begin afresh.

Living as I do - in the West - I am always fascinated by people who tell me they follow Buddhism or other "eastern" philosophies/lifestyles because they find the Biblical traditions harsh. Yet to me this "eastern" articulation of life seems like a much harsher view of human life, especially as it has no possibility of any intervention from any deity or power beyond the self to offer comfort or support. Far from being comforting or safe, this is definitely one long school of hard knocks! On the other hand, I like the fact that the ultimate responsibility and ultimate power is left to the individual.

Interesting paradox again: seems that Hinduism requires identity to be simultaneously social and family driven while also being ultimately - and remorselessly - individualistic.

In the final verses of this chapter, Chanakya starts to tie up the two ideas of social structure and stages of life. This one has made me think a lot. Next post will be about the summing up verses but also about my thoughts on this chapter which really has posed more questions than provided answers.

A Kings Education: Importance of Vedic Knowledge

Note to earlier post: Having considered the book once again I believe I should be talking in terms of Book 1, Chapter 1 instead of chapters and sections. So this post onwards, the posts shall discuss books, chapters, verses.

Book 1, Chapter 2: The range of Vedic knowledge required by a king.

This chapter is more complex, taking on issues of the four varnas (NB: no, I won't use the term "caste" which actually says very little about the organisation of Hindu society and reflects far more about the European one which coined the term initially and then exported it willy-nilly to India). It also takes on the issues of duties during the four ashrams or stages of life. It also advises specific behaviour for a king regarding these two points.

The chapter begins with a verse that lists the most important knowledge for a king:

1. These include the three Vedas: Rg, Yajur and Sama;

2. Chanakya also adds Atharva Veda to the list here. I assume its because the Atharva Veda already existed at this point and provides crucial commentary required for understanding the other three. Interestingly, he adds this fourth in conjunction with "itihaas" or history.

3. He includes history in this verse as necessary for a king. Some modern commentaries seem to suggest that Chanakya was referring solely to the Mahabharata as "history" but it seems more logical to assume that he was also referring to knowledge of lineages, battles, past events.

Interestingly he explains in the next verse that an cultured man comprises of the following six areas : education (sometimes translated as phonetics), ritual and ceremonial requirements, grammar (or language as a whole), etymological interpretation (or making meaning), ability to create and understand verse, and astronomy. These six form a humans body parts, including eye, mouth, heart, feet, heart and here I am stumped: something called "nasika." Any ideas on this one?

Update: As Rishabh points below: the missing sense and word is nose. Doh!

Then Chanakya moves on to explaining that the Vedas explain the necessary duties for the four varnas: Brahman, Kshatriya, Vaishya and Shudra. According to his list, these include the following:

Brahmans must study the Vedas and ancient texts, must teach curious students and advise patrons, must carry out necessary rituals, and preside as priests at rituals carried out by the patrons.

Moreover, they must give in charity what they can and receive patronage from those with material wealth. They are the only ones with the capacity to receive charity as well as the requirement to give charity.

Curiously enough, there is no indication from Chanakya that the students or patrons are limited by varnas.


Kshatriyas must also study the Vedas, get rituals and ceremonies done by the Brahmins, give in charity, make a living out of their martial ability and protect the people.

Again, curious that Chanakya points to charity as a key duty for a Kshatriya. I am reminded of the Jain belief that only a Kshatriya is capable of being the Mahavira as such a great spirit is marked by a limitless ability to give of oneself.

The Vaishyas are required to study the Vedas, support rituals and ceremonies (I assume by giving money), give charity, carry out agriculture, animal husbandry and trade.

And finally the Shudras are required to serve the "twice born" (Brahman, Kshatriya and Vaishya): this seems to be where most European translators stopped reading and declare the Shudras as the downtrodden, proleteriat and so forth.

But Chanakya continues his list by pointing out that the Shudras are also responsible for agriculture, animal husbandry and trade. Moreover, they are also artists and artisans, performers and actors, as well as poets.

Indeed, despite the infamous Manusmriti's often vile and limiting strictures on society, that text does point out that all humans are born as Shudras, and it is only after education and ritual "second-birth" that a human may be counted as Brahman, Kshatriya or Vaishya.

In contrast, Chanakya's view seems more liberal and appears to imply that Shudras - having acquired knowledge and education - are as capable of being "twice born" as all others. This means that acquiring the right training could allow anyone to become a priest or a warrior or a trader. This appears to be more logical given Chanakya's real-politik stance on the running of a state.

This also appears to resonate also with the idea of Bharata's Natyashastra (treatise on drama) as the fifth Veda which is accessible to all humans. Thus technically even the artists and poets who studied only Bharata's text could be considered to be studying the Vedas, blurring the social lines in ways that contradict Manu's far more rigid stance.

Considering the various text, I wonder if rather than edicts, these were more in nature of debates on the classification and organisation of society, with Chanakya taking a proto-realist stance while Manu's appears to be a proto-Neocon one.

It also appears that these varna classifications were far more fluid than we have been brought up to believe in Chanakya's era. Does this mean that social conditions determine how strict or liberal the social categorization would be in Indian history?

Also, it throws open an interesting case in point for modernity (and me personally) in India: As a Kshatriya-born woman, who chooses to work as a writer, do I count as a Shudra? Especially since I don't remember ever undergoing a "yagyopaveet" (second-birth) ceremony!

Does this also mean that a Shudra who found a guru, studied the Vedas, became a warrior and acquired the practise of sacrifice and charity could be a Kshatriya. The story of Eklavya really resonates here with me: wouldn't he be the perfect warrior and thus the perfect Kshatriya in the Mahabharata?

This reading is throwing up a lot of questions! And all feedback would be welcome.

The next post will take on the next set of verses in this chapter as they are really making me questions a lot of what I know and think about ancient India.