Changes

* [[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" />

* [[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" />

* '''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.

* '''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. In case of love between man and woman which knows no rules and transcends all bounds, it was natural that males and females belonging to different varnas met and even married against social conventions. Such marriages were known by the names of anuloma and pratiloma marriages. The varna-vyavastha in the society, was thus four fold and  was based on the scientific idea of division of labor.<ref name=":0" />

== Joint Family ==

== Joint Family ==