Changes

In India, the gotra system has greatly contributed to the evolution of family structure across various cultural groups in India. [[Vivaha (विवाहः)|Vivaha samskara]] is based on the gotra system, thus directly playing a role in the family structure. Indian society has been unique in world history because of its value system. The value system embedded in the dharmic lifestyle has shaped the social behavior of a person as well as the social institutions. The traditional value system was laid down by the ancient Indian seers, and they include the knowledge and actions based on concepts such as [[karma]], punarjanma, purusharthas, [[Varnashrama Dharma (वर्णाश्रमधर्मः)|varnas]], [[Ashrama Dharma (आश्रमधर्मः)|ashrama]], and [[Samskaras (संस्काराः)|samskaras]].   

In India, the gotra system has greatly contributed to the evolution of family structure across various cultural groups in India. [[Vivaha (विवाहः)|Vivaha samskara]] is based on the gotra system, thus directly playing a role in the family structure. Indian society has been unique in world history because of its value system. The value system embedded in the dharmic lifestyle has shaped the social behavior of a person as well as the social institutions. The traditional value system was laid down by the ancient Indian seers, and they include the knowledge and actions based on concepts such as [[karma]], punarjanma, purusharthas, [[Varnashrama Dharma (वर्णाश्रमधर्मः)|varnas]], [[Ashrama Dharma (आश्रमधर्मः)|ashrama]], and [[Samskaras (संस्काराः)|samskaras]].   

== कुटुम्बव्यवस्था ॥ Familial Organization ==

== कुटुम्बस्योद्गमः॥ Origin of Family  ==

Much sociological and anthropological research has gone into examining the historical origins of the family. Western researchers such as Lewis Morgan, Westermarck He and Briffault gave their theories about the origins of the family. While a few theories have been propounded, many scholars regarded the relative futility and uselessness of such activity. Data collected by conscientious investigators from all parts of the globe, at all levels of culture, have borne evidence to the existence of the family.<ref name=":0" />  

Much sociological and anthropological research has gone into examining the historical origins of the family. In the late 19th century, sociologists started investigation about the Hindu families. Western researchers like J. F. Mc Lennan (1827-1881), Lewis Morgan (1818 - 81), Westermarck He and Briffault propounded their theories about the origins of the family. For example, Morgan concluded that the family was unknown among the simplest and the rudest of peoples. The earliest form of social groupings and primitive society was formed of free sexual relationships, and ignorance of the role of paternity. Westermarck denies Morgan's scheme and concludes that the origin of family was the outcome of male possessiveness and jealousy, and sense of property. While a few such theories have been propounded, many later sociologists regarded the relative futility and uselessness of such historical approach. Data collected by conscientious investigators from all parts of the globe, at all levels of culture, have borne evidence to the existence of the family.<ref name=":0" />  

Australian aborigines and the even more primitive Andaman Islanders, do have the family as a vital and socially significant grouping. Within the subcontinent of India, the most backward, materially and socially, of tribes like the Kadar, the Paniyan, the Malapantaram, the Chenchu, the Birhor and so on do have the familial organization.<ref name=":0" />  

Australian aborigines and the even more primitive Andaman Islanders, do have the family as a vital and socially significant grouping. Within the subcontinent of India, the most backward, materially and socially, of tribes like the Kadar, the Paniyan, the Malapantaram, the Chenchu, the Birhor and so on do have the familial organization.<ref name=":0" />  

The family is based on simple and obvious facts. It involves the recognition of just those who are closely related to one’s self through constant physical contiguity, physical cooperation, emotional bonds, and blood ties. Many opine that the family must have always existed, coevolving with the human culture.<ref name=":0" />

The family is based on simple and obvious facts. It involves the recognition of just those who are closely related to one’s self through constant physical contiguity, physical cooperation, emotional bonds, and blood ties. Many sociologists consider that the family must have always existed, coevolving with the human culture.<ref name=":0" />

 

 

 

== कुटुम्बस्य परिभाषा॥ Definition of Family ==

== कुटुम्बस्य परिभाषा॥ Definition of Family ==

The families of India, however, comprised of the husband, wife, children, brothers and sisters, and parents, as is fully indicated by various rites given in the [[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]]. The [[Grhasthashrama (गृहस्थाश्रमः)|grhasthashrama]] of a person is considered the basis of a family. A grhastha is the householder, who founds a family after [[Vivaha (विवाहः)|vivaha samskara]] and supports people who are in other ashramas. Grhyagni was the symbol of a household and each household must possess its own Grhyagni. Families in India, since ancient times, were mostly patriarchal in character. In the Grhyasutras we find various samskaras and grhya yajnas involving different members of the family, the rights and duties entailed for them. For example, in the Grhapravesha ceremony, the sutras enjoin that the husband enters the newly-built house in the company of his wife and eldest son, and the daughter or sister are to light the fire in the kitchen in the new house. A family includes even the student, who along with the wife, son, daughter and brother of the householder has the authority to perform regular worship in the Grhyagni of a grhastha, in his absence. In case the son decides to have a separate household, his Grhyagni would be separate from that of his father. The existence of a joint family system is indicated by several Sutras.<ref name=":02">Gopal, Ram. (1959) ''India of Vedic Kalpasutras.'' Delhi : National Publishing House (Pages 438 - 449)</ref>  

The families of India, however, comprised of the husband, wife, children, brothers and sisters, and parents, as is fully indicated by various rites given in the [[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]]. The [[Grhasthashrama (गृहस्थाश्रमः)|grhasthashrama]] of a person is considered the basis of a family. A grhastha is the householder, who founds a family after [[Vivaha (विवाहः)|vivaha samskara]] and supports people who are in other ashramas. Grhyagni was the symbol of a household and each household must possess its own Grhyagni. Families in India, since ancient times, were mostly patriarchal in character. In the Grhyasutras we find various samskaras and grhya yajnas involving different members of the family, the rights and duties entailed for them. For example, in the Grhapravesha ceremony, the sutras enjoin that the husband enters the newly-built house in the company of his wife and eldest son, and the daughter or sister are to light the fire in the kitchen in the new house. A family includes even the student, who along with the wife, son, daughter and brother of the householder has the authority to perform regular worship in the Grhyagni of a grhastha, in his absence. In case the son decides to have a separate household, his Grhyagni would be separate from that of his father. The existence of a joint family system is indicated by several Sutras.<ref name=":02">Gopal, Ram. (1959) ''India of Vedic Kalpasutras.'' Delhi : National Publishing House (Pages 438 - 449)</ref>  

Contrary to the sociologists' views of just the husband, wife and children constituting a family, the Indian family system advocated a united undivided family consisting of the parents, siblings and even students. It is no wonder that our seers expressed that the world is one family, "vasudaiva kutumbakam" which aptly depicts the inclusiveness of the sanatana kutumba vyavastha.<ref name=":02" /> <blockquote>अयं बन्धुरयं नेति गणना लघुचेतसाम् । उदारचरितानां तु वसुधैव कुटुम्बकम् ॥ ७१॥  (Maha. Upan. 6.71)<ref>Mahopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Adhyaya 6])</ref></blockquote>We find the following version of the same purport in usage.<blockquote>अयं निजः परो वेति गणना लघुचेतसाम्। उदारचरितानां तु वसुधैव कुटुम्बकम्॥</blockquote><blockquote>ayaṃ nijaḥ paro veti gaṇanā laghucetasām । udāracaritānāṃ tu vasudhaiva kuṭumbakam ॥</blockquote>The vidhi given in the Grhyasutras that only the eldest son should kindle the Grhyagni, after the death of the householder, shows that after the householder passes away, the eldest son alone moves into the position of the householder, if all the brothers continue to live together without partitioning their inheritance. This vidhi is found in Sankhyayana, Kaushika and Gobhila grhyasutras. <blockquote>पित्र्यमग्निं शमयिष्यञ्ज्येष्ठस्य चाविभक्तिन एकाग्निमाधास्यन् १ (Kaus. Sutr. 69.1)<ref>Kaushika Sutra ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%8C%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%AF Adhyaya 9])</ref></blockquote>This vidhi refers to the joint family system and undivided families, where the eldest son becomes the head of the household after the father. Until recent centuries, families in India chose to stay united as joint family.  

Contrary to the sociologists' views of just the husband, wife and children constituting a family, the Indian family system advocated a united undivided family consisting of the parents, siblings and even students. It is no wonder that our seers expressed that the world is one family, "vasudaiva kutumbakam" which aptly depicts the inclusiveness of the sanatana kutumba vyavastha.<ref name=":02" /> <blockquote>अयं बन्धुरयं नेति गणना लघुचेतसाम् । उदारचरितानां तु वसुधैव कुटुम्बकम् ॥ ७१॥  (Maha. Upan. 6.71)<ref>Mahopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Adhyaya 6])</ref></blockquote>We find the following version of the same purport in usage.<blockquote>अयं निजः परो वेति गणना लघुचेतसाम्। उदारचरितानां तु वसुधैव कुटुम्बकम्॥</blockquote><blockquote>ayaṃ nijaḥ paro veti gaṇanā laghucetasām । udāracaritānāṃ tu vasudhaiva kuṭumbakam ॥</blockquote>The vidhi given in the Grhyasutras that only the eldest son should kindle the Grhyagni, after the death of the householder, shows that after the householder passes away, the eldest son alone moves into the position of the householder, if all the brothers continue to live together without partitioning their inheritance. This vidhi is found in Sankhyayana, Kaushika and Gobhila grhyasutras.<ref name=":02" /> <blockquote>पित्र्यमग्निं शमयिष्यञ्ज्येष्ठस्य चाविभक्तिन एकाग्निमाधास्यन् १ (Kaus. Sutr. 69.1)<ref>Kaushika Sutra ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%8C%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%AF Adhyaya 9])</ref></blockquote>This vidhi refers to the joint family system and undivided families, where the eldest son becomes the head of the household after the father. Until recent centuries, families in India chose to stay united as joint family.  

== Joint Family ==

== Joint Family ==