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Line 80: − 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. 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" /> − * '''Ashrama vyavastha''' - While the varna vyavastha focuses on social justice, ashrama vyavastha concentrates on justice within the individual. − * '''Samskaras''' - Samskaras are those activities which helo to achieve purity and as a result complete development of the individual's personality is possible. In fact, the development of the individual is necessary in accordance with society. In order to fulfil this need, samskaras have been laid down as a means in the Hindu society and is connected with physical and non-physical aspects of man. This helps the socialization of the individual and he develops respect for labor, virtue and duty. Sacraments are generally prevalent in almost all the societies of the world. For example, Sunnat and baptism are prevalent among the Muslims and the Christian respectively. But Samskaras are those kinds of sacraments that have a special significance in Hindu society. They have always been related to the age, occasion and Ashrama etc of the individual. They help refine and develop the personality of an individual and pave way for his social and spiritual progress. During the whole life of an individual, he is vested with some new responsibilities and duties. Samskaras inculcate the feeling in him to do his duty and discharge the responsibilities assigned to him for the welfare of others around him. Sanskaras are not only for his own good, but they also represent man's responsibility to society.<ref name=":0" /> − + − {{Main|Joint Family (संयुक्तकुटुम्बम्)}}+ − + + + + + + + + + + + +
Family Structure in Sanatana Dharma (सनातनीय कुटुम्बव्यवस्था) (view source)
Revision as of 22:18, 17 August 2021
, 22:18, 17 August 2021→संयुक्तकुटुंबम् ॥ Joint Family: removed to form another article
* '''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.
== संयुक्तकुटुंबम् ॥ Joint Family ==
== Distinctive Features of the Indian Family ==
Respect for parents, support of widows daughters and sisters and the maintenance of infants and relatives are the noble features of Indian culture. The senior and earning member of a family takes upon himself the duty which in European countries is considered that of the government now-a-days. Members of a family, though separated by distance and time, because of occupational compulsions, feel united by a traditional and sentimental common tie which is not so much noticeable in other countries. In addition to the factors given in the previous section, bharatiya principles which are the driving forces for raising a family include the following
A dharmic society in India owes its very existence to the united family system called as a [[Joint Family (संयुक्तकुटुम्बम्)]]. Even after repeated invasions and influence of foreign rulers for thousand years, if a dharmic society is still seen today, it is due to the family structure. After 300 years of contrary education, people have remained faithful to the dharmas propounded by our seers. However, as with any lengthy battles, Indian family system has been gradually weakening while the education system introduced by McCauley and others are steadily gaining ground over centuries. We have seen how the world which is steadily imitating countries like America is a land of broken families. The dharmik values which shape the moral and ethical values of a person are not easily awakened unless given adequate exposure during his/her upbringing. Such values have largely been an integral part of our family structure which helped in keeping families united.
[[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 System (वर्ण व्यवस्था)|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" /> '''[[Ashrama Dharma (आश्रमधर्मः)|Ashrama vyavastha]]''' - While the varna vyavastha focuses on social justice, ashrama vyavastha concentrates on justice within the individual. The human life has been divided into different stages. Brahmacharya ashrama is the educative and disciplinary stage of life. In Grhastha ashrama, the youthful stage is diverted towards a life of duty. Hence the individual cultivates dharma, artha and kama. In Vanaprastha ashrama, he learns to withdraw from the society and learns to ignore his worldly attachments. He dissociates from artha and kama. Therefore, dharma and moksha becomes his main concern. In Sannyasa, moksha occupies the supreme place. In other words, the dharma which an individual cultivates in former ashramas becomes identified with moksha.
'''[[Samskaras (संस्काराः)|Samskaras]]''' - Samskaras are those activities which helo to achieve purity and as a result complete development of the individual's personality is possible. In fact, the development of the individual is necessary in accordance with society. In order to fulfil this need, samskaras have been laid down as a means in the Hindu society and is connected with physical and non-physical aspects of man. This helps the socialization of the individual and he develops respect for labor, virtue and duty. Sacraments are generally prevalent in almost all the societies of the world. For example, Sunnat and baptism are prevalent among the Muslims and the Christian respectively. But Samskaras are those kinds of sacraments that have a special significance in Hindu society. They have always been related to the age, occasion and Ashrama etc of the individual. They help refine and develop the personality of an individual and pave way for his social and spiritual progress. During the whole life of an individual, he is vested with some new responsibilities and duties. Samskaras inculcate the feeling in him to do his duty and discharge the responsibilities assigned to him for the welfare of others around him. Sanskaras are not only for his own good, but they also represent man's responsibility to society.<ref name=":0" />
'''[[Joint Family (संयुक्तकुटुम्बम्)]]''' - A dharmic society in India owes its very existence to the united family system called as a Joint Family (संयुक्तकुटुम्बम्). Even after repeated invasions and influence of foreign rulers for thousand years, if a dharmic society is still seen today, it is due to the family structure. After 300 years of contrary education, people have remained faithful to the dharmas propounded by our seers. However, as with any lengthy battles, Indian family system has been gradually weakening while the education system introduced by McCauley and others are steadily gaining ground over centuries. We have seen how the world which is steadily imitating countries like America, are lately realizing that it is a land of broken families. The dharmik values which shape the moral and ethical values of a person are not easily awakened unless given adequate exposure during his/her upbringing. Such values have largely been an integral part of our family structure which helped in keeping families united.
'''Linguistic Structure''' - India has numerous languages and dialects. There are important languages such as Assamese, Bengali, Gujarati, Hindi, Kannada, Kashmiri, Malayalam, Marathi, Oriya, Punjabi, Sanskrit, Sindhi, Tamil, Telugu, Rajasthani, Manipuri and Urdu. Hindi has been given the status of India’s official language along with English. The underlying linguistic thread that holds people of all these languages is Samskrit.
== References ==
== References ==
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<references />