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Family Structure in Sanatana Dharma (सनातनीय कुटुम्बव्यवस्था) (view source)
Revision as of 15:28, 13 August 2021
, 15:28, 13 August 2021→कुटुम्बस्योद्गमः॥ Origin of Family: adding content
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 (संस्काराः)|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 (संस्काराः)|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.<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.<ref name=":02" />
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>Summary: Those who think "he is mine", "He is not" are petty-minded. The large hearted ones regard the world as one family.<ref name=":2">Jois, Rama M. ''Dharma, The Global Ethic'' </ref>
A family is, thus, characterized by
We find the following version in Hitopadesha, it is of the same purport and widely known.<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.<ref name=":02" />
A family is, thus, characterized by<ref name=":0" /><ref name=":1" />
* institutionalized mating, i.e., some type of marriage
* institutionalized mating, i.e., some type of marriage
* a nomenclature for knowing the descent, i.e., a mode to know the descent
* a nomenclature for knowing the descent, i.e., a mode to know the descent
* an economic unit especially the mother and child
* an economic unit especially the mother and child
* association with a common habitat for all its members i.e., a common household
* association with a common habitat for all its members i.e., a common household
* survival (protection of human species) and companionship
== Distinctive Features of the Family ==
== Distinctive Features of the Family ==
* '''Social regulation''' - Various families collectively form the society, and they evolve restrictions and rules keeping the collective and wider view of the society. Just as an individual is regulated by the family norms and performs functions towards each other, so also the family performs functions and is regulated by the norms of the society of which it is a part. Thus social regulation of larger societies come into place. For example, there are social restrictions on divorce varying in intensity, in almost every society.
* '''Social regulation''' - Various families collectively form the society, and they evolve restrictions and rules keeping the collective and wider view of the society. Just as an individual is regulated by the family norms and performs functions towards each other, so also the family performs functions and is regulated by the norms of the society of which it is a part. Thus social regulation of larger societies come into place. For example, there are social restrictions on divorce varying in intensity, in almost every society.
* '''Persistence and change''' - The family is the most permanent and universal institution, yet as an association it is subject to constant change in composition and structure, even within the same society. The structure, behavioral patterns and functions of the family have been changing with changes in the socio-economic order.
* '''Persistence and change''' - The family is the most permanent and universal institution, yet as an association it is subject to constant change in composition and structure, even within the same society. The structure, behavioral patterns and functions of the family have been changing with changes in the socio-economic order.
Additionally, bharatiya principles which are the driving forces for raising a family include the following
* [[Rna (ऋणम्)|'''Rnas''']] - Vedas and later in the Mahabharata Adi Parva (Adhyaya 120.17-20) four pious obligations have been indicated that are to be discharged by every human being. They are devaruna (debt towards devatas), pitruruna (towards ancestors and parents), rishiruna (towards our rishis, Gurus and teachers) and manavaruna (towards fellow beings). Among these Pitruruna is fulfilled by maintaining the continuity of the family and begetting children as given by पुत्रैः श्राद्धैः पितृंश्चापि.... in Mahabharata. Parents are treated with respect and worshipped. The Vedas directed every individual to treat his mother and father as devatas and respect them. Thus parents and other elders who left for the higher worlds are termed as Pitrudevatas. It is this value which has sustained the moral character of the individual and also it is this sense of gratitude, which makes him serve not only the parents but also the brothers and sisters and other dependents who all belong to the same family.<ref name=":2" />
* '''Kama''' - Kama is defined as desire (though not an equivalent term) and is the motivating power of all activities. Kama is the third purushartha, in the Trivarga. It is the chief purushartha in youth. Characteristics of Kama, as defined by Vatsyayana, is the tendency of the five sense organs for the achievement of their corresponding objects. It is the pleasure experienced by the self in the fulfilment of the sexual tendencies. It is the cause of mutual attractions among different living beings. It is the basis of creation, it leads to procreation. Fulfilment of natural attractions and innate desires was done in a moral and dharmik background. Indian seers have stressed on the worldly enjoyments of a person in grhastha ashrama together with the knowledge of controlling sense organs. Thus Kama controlled and guided by dharma was said to bring about social upliftment whereas either repression of desires or kama under the influence of adharma led to anti-social tendency. Hence moderation and dharmik basis of such kama was essential in youth.<ref name=":0" />
* Varna vyavastha - The varna system presents a structure of values and functions which provide both personal and social justice. It is based upon the moral principle of Karma. It is believed that everyone is born with peculiar leanings, temperament and abilities due to his past karmas. In personal life varna was based upon the twin ideals of Svabhava and Swadharma. These two are the psychological and social aspects of the same phenomena. The social duties of a person are relative to his psychological makeup. Each one should follow his own psychological make up, since by that alone he can make a holistic contribution to the society. Thus within the person Swabhava is the guiding principle. One who acts based on his Swabhava acts spontaneously. Spontaneity is the result of totality and results in harmony. Svadharma means one’s duties in society. These duties should not be imposed from outside pressures. In order to be natural, spontaneous and divine duties must be based on Swabhava. A persons' value system so regulated becomes a better contributor to the society and hence the marriage system was so structured such that the husband and wife belong to the same varna.
== Joint Family ==
== Joint Family ==