Now then, when you enter society you are born into a caste. And this is very understandable in a community where you don’t have a generalized system of education. You don’t go to school, and therefore you learn what to do in life from your parents and your family. So if you grow up as a carpenter’s son, it never occurs to you to do anything else but carpentry. Why would you? You might become a better carpenter than your father—but still, that would be the natural thing to do. It’s only when one is exposed to school, and then the people begin to talk about well, what do you want to be in life? The people get the idea that they might be anything. So if this sort of way of life is natural to you, you don’t find it particularly objectionable. Of course, all kinds of weird complications and rituals and prohibitions grow up in the course of time that can make this system very cumbersome, as it has been until quite recently in India.

Then what happens is this: you go through an evolution in your development in this community, which has—first of all—the stage called brahmacharya: ‘studentship’ or ‘apprenticeship.’ After that, you enter the stage of gr̥hastha, meaning ‘householder.’ And a householder has two duties. One is called artha, and the other kama. Artha means the duties of citizenship; partaking in the political life of the community. Kama means the cultivation of the senses, of aesthetic and sensual beauty, and therefore kama includes the art of love, the arts of beautification, of dress, of cooking, and all that kind of thing. So that the kāmasūtra is the scripture about love. Kama—in a sense—means ‘passion,’ and is the great Hindu manual of how to behave sexually. It’s a book that every child ought to read on gaining puberty, so that he would get some sense of how to make love without being a mere baboon. Then there is also the arthaśāstra, and that is the scripture about rulers and the way of the kshatria caste.

Now—so you’ve got these stages now. Brahmacharya, which is studentship. Artha and kama—they go together, and they constitute the duties of gr̥hastha, of the householder. Beyond that there is the duty of dharma, and dharma has many, many meanings in Sanskrit. It can mean something like ‘law’ or ‘justice.’ It could even mean, slightly, ‘righteousness,’ but not as we have come to understand that word in common speech today. Perhaps ‘rightness’ would be better than ‘righteousness.’ But dharma has a primary meaning of ‘method.’ So when we speak of the dharma of the Buddha, the Buddha’s doctrine, it is the Buddha’s method—not law. So, a citizen also has to conform to dharma. And, that is to say, to ritual and ethical and moral game rules for the community.

But now, when, in the course of time, he has established his household, he has taught his oldest son to take over the governorship of the household, the father—or, for that matter, mother—may enter into a new stage of life altogether, which is not gr̥hastha, but is called vanaprastha, and that means ‘forest dweller,’ as distinct from ‘householder.’

Now, you see what’s happened? We’ve gone full cycle. We came out of the forest as a hunter, we settled in a community and indulged in what is called—in Sanskrit—lokasaṃgraha. Saṃgraha means ‘upholding,’ loka ‘the world.’ “Upholding the world-game.” And that is everybody’s dharma, or duty—dharma can also be translated ‘duty.’ And svadharma means ‘your own duty,’—or better, ‘your own function’—which we would translate into English as ‘vocation.’ So everybody’s castework is his svadharma, and of course these castes are subdivided into various other kinds of specializations.