294
edits
Changes
Jump to navigation
Jump to search
Line 62:
Line 62: + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
Dharma of husband and wife and family life (view source)
Revision as of 19:52, 17 July 2017
, 19:52, 17 July 2017→Dharma of Marriage and Family life
The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.
The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.
The above article is a clear recognition of the efficacy and necessity of the Dharma of the husband and the wife evolved in this land from the most ancient times as the foundation of social life.
The above article is a clear recognition of the efficacy and necessity of the Dharma of the husband and the wife evolved in this land from the most ancient times as the foundation of social life.
== 1.5.5 ASHRAMA DHARMA -FOR HUMAN EXCELLENCE ==
The individual is the real foundation of a sound society. The general moral standard and quality of a human society or nation are directly proportional to the number of individuals who are well educated and bear good character. The aim of "Dharma" was to mould the character and personality of individuals to produce more number of such individuals.
The four pious obligations indicated above were required to be discharged by an individual throughout his life time. However, all the obligations could not be fully discharged or be given the same importance at all points of time in the life of an individual. Therefore, the life span of an individual was divided into four parts or stages {Ashramas). Explaining the object and purpose of Ashrama Dharma and its applicability to all, irrespective of the varna or class or caste of an individual Pujya Sri. Chandrasekharendra Saraswati Swamiji, the Paramacharya of Kanchi Kamakoti Peetham, said thus:
Ashrama Dharma deals with the conduct of an individual during different stages of his life. In the first stage, as a brahmacarin, he devotes himself to studies in a gurukula. In the second stage, as a youth, he takes a wife, settles down in life and begets children. In the third, as he ages, further, he becomes a forest recluse and, without much attachment to worldly life, engages himself in Vedic Karma. In the fourth stage, he forsakes even Vedic works, renounces the world utterly to become a sannyasin and turns his mind towards the Paramatman. These four stages of life or asramas are called Brahmacarya, Garhasthya, Vanaprastha and Sannyasa.
During each one of these, greater importance was required to be given to one particular obligations while discharging other obligations as well. Briefly stated the period of life of an individual and the purpose pertaining to each of the Ashrama were:
I. Brahmacharyashrama: Importance to acquisition of knowledge and securing
physical and moral fitness ie., strengthening of body, mind and intellect.
2. Grihasthasrama : Importance to honest and purposeful married life and family life, earning legitimate income and through it to serve the family and the society.
3. Vanaprasthashrama: Importance to withdrawing from earning activities and
devoting oneself more to the service of society.
4. Sanyasashrama : Importance to worship of God by renunciation of worldly
desires.
The period, significance and purpose of these Ashramas were:
1. Brahmacharyashrama : After the completion of childhood (around eight or nine years), an individual was required to take to higher education and to maintain celibacy to conserve physical, moral and mental energy and to devote himself to the studies for a period of about twelve to fifteen years. During this period the main obligation of an individual was to acquire knowledge and to increase his knowledge by research. This ashrama was not only intended to earn knowledge to earn for a comfortable life, but also to enable the discharge of one of the pious obligations, 'Rishiruna' ( debt due to teachers) namely acquisition and dissemination of knowledge. An individual was also required to cultivate moral character and discipline which would enable him to develop his personality so that he would not only be useful to himself but also to the members of the family and to society as well.
2. Grihasthasrama : In this second stage of life after the acquisition of knowledge or completing education, an individual had to get married and commence family life. During this stage, it was the joint responsibility of husband and wife to lead a pure and simple family life, to maintain sexual morality and to discharge the 'Pitruruna' by
begetting children, educating them and making them good citizens. To do this effectively, they had to adjust to each other and live together. Further it was necessary for an individual to earn his livelihood by legitimate methods and to spend whatever he had earned not only for his benefit but also for the benefit of the other members of the family, and also to utilise his income/resources and energy for the benefit of society having due regard to his capacity and aptitude and thereby discharge the fourth pious obligation namely 'Manavaruna' .Also it was the duty of every individual to serve the society, of which he was part and parcel. It was the special responsibility of those undertaking the teaching profession or literary pursuits to enrich and disseminate knowledge to the younger generation as part of the discharge of Rishiruna -the debt due to teachers.
3. Vanaprasthashrama : The next stage was the Vanaprastha-shrama, (retirement to forest) which meant the life after retirement (around the age of sixty) from profession and avocation. During this period, an individual was required to entrust the family responsibility to his grown up sons/ daughters as the case may be, and to devote himself mainly to the service of the society. During this period an individual was required to discharge his obligation to society, i.e., 'Manavaruna' to a greater extent by rendering various types of social services.
4. Sanyasashrama : The last one was Sanyasashrama, life of a recluse. During this period, the evening of his life an individual was expected to renounce the world completely and turn his mind towards God or Paramatma. During this period the individual was required to engage himself mainly in the worship of God in whatever manner he pleased and discharge the pious obligation of 'Devaruna'.
Thus, the four Ashramas were by and large intended to secure human excellence by requiring an individual to discharge the four pious obligations in an effective manner, and by leading a purposeful life. This arrangement was intended not only to ensure that an individual would not go astray but also that he would follow the path of righteousness through out his life.
It is true that strict observance of these Ashramas was impracticable for many. But that was the ideal, even if followed by a few it would be of great benefit to society. Further, even observance of these guide lines to some extent by others would result in the development of the personality of individuals.
Therefore these ideals were placed before individuals. It is also true that in the present state of the world, the observance of four Ashramas as indicated above is impracticable for many, But a closer examination of the aims and objects of the four Ashramas would indicate, that even in the present state of the world, the guidance available in the form of the four pious obligations and the four Ashramas helps the development of the personality of individuals and through it, the development of human resources, on which alone the welfare and prosperity of a nation depends.
Firstly, it cannot be denied that the observance of celibacy and devoting of substantial time and energy to the acquisition of knowledge and keeping away from bad habits during the period of studentship, is highly conducive to the acquisition of knowledge and excellence in education and the development of moral character as there is every possibility of an individual going astray resulting in both moral and material abandonment during this important formative period of life. If such things happen, then an individual instead of becoming an asset to human society, might become a liability. In fact, this has actually happened. Substantial numbers of youths fall a prey to bad and immoral habits resulting in moral and material abandonment and become a liability instead of assets and bring misery to themselves, to their family and to the nation. Therefore, Brahmacharya Shrama was an excellent method evolved for human resources development, so that youth become a real asset of society.
Similarly, family life is important. During this period, an individual undoubtedly has to carry on an avocation, profession, trade, business etc., to earn money necessary to lead a happy family life. But at the same time, it is the duty of every individual to carryon his profession or avocation conforming to ethics so that he will be useful not only to himself but also to society. Further, leading a moral life during this period, and observing sexual morality is also essential to ensure proper guidance, education and inspiration to the children. The disastrous consequences of the weakenning of the family bond resulting in rendering millions of children orphans even when the parents are alive is dwelt upon in detail in chapter -VI. Unless husband and wife lead a harmonious family life with mutual affection, and do not get separated, they will not be able to give proper education, environment and guidance to their children. Therefore, 'Grihasthasrama' was the period during which an individual had to discharge the pious obligations of 'Pitruruna , and 'Manavaruna' at the same time devoting some time to worshipping God, which helps to lead a proper and happy life.
The Grihasthashrama is also the sustainer of other Ashramas: It is hailed as the most important, as it carries with it onerous responsibilities of maintaining and sustaining persons belonging to the other three ashramas. It is the foundation of family the structure based on 'Dharma'. Hence the saying "Dhanyo Grihastramam". It is during this ashrama the husband and wife discharge both economic and social responsibilities jointly. It is during the Grihastashrama the husband and/or wife undertakes any profession or avocation or employment private or public and through it earn money and also serve society. They bear the economic responsibility of providing maintenance to those who belong to the other three ashramas ie., financing the education of their children as well as younger brothers and sisters etc., maintaining those who have crossed the stage of Grihasthasrama and have ceased to earn income, and/or have entered 'Vanaprasthashrama' as also those who have entered the fourth stage ie., 'Sanyasa', whether they are members of their family or not. Thus it constituted the best form of private sector social security. Further, the housewife looks after all their needs such as food, health, and the upkeep of the house providing a proper environment. Both together are responsible to educate their children not only from inception but also after school hours, to watch their conduct and behaviour all the time and give proper guidance and
ingrain good qualities and to prevent them from becoming victims of bad habits. Discharging such obligations alone can help the children to become good individuals and an asset to the family and the nation.
This wholesome arrangement is being upset by the purely selfish attitude of individuals under the influence of the set up of modern civilization. As a result in the modern welfare state the burden of providing maintenance to old parents having no income, by way of old age pension and to the unemployed brothers and sisters by way of unemployment allowance and financial assistance to the children who have become destitutes on account of their parents taking divorce abdicating their duty falls on the state. But it is already being realised in many western countries that the financial burden on the state by way of providing social security is becoming unbearable. Apart from this the throwaway attitude on account of which an individual abdicates his 'Dharma' arising out of the sense of gratitude, to look after his/her parents, in old age or his duty towards his unemployed brother or sister, is nothing but an indication of loss of human values in family management. Further, the same purely selfish, throwaway attitude is resulting in increasing divorces as also sexual life without marriage, resulting in making young children destitutes, which in turn is becoming a menace to human society on account of social problems created by those who go astray by becoming immoral or amoral. It is now being realised that for all these innumerable social and economic problems, the Hindu family structure based on 'Grihastashrama Dharma' alone is the solution. Therefore, it is essential that' Grihasthasrama Dharma' which means value based family structure which also strengthens the bond between husband and wife and also between individual members of the family and which provides education to children, moulds their character, and also provides social security to non-earning members of the family which reduces the economic burden on the state enormously and which forms the foundation and strength of a nation, should be resurrected with due modifications necessary in the present context.
Similarly during the Vanaprasthashrama or life after retiring from earning activity, devoting time and energy to any activity useful for the society is essential. It is by this process that a sufficient number of people become available for service in various service organisations. This was regarded essential even for kings and they were required to renounce power and serve the society. There are innumerable examples of kings renouncing power. Nowadays this value of life is totally forgotten. As a result, the tendency among many individuals is to go on earning money till their death. Similarly the tendency among many who acquire political power is "once in the power always in power"- They want to enjoy it till the last breath of their life. This is good neither for the individual nor for the nation as a whole. At some point of time an individual should give up power and devote himself in the service of the society, whatever be the field of his choice. Further, the desire should be to see that during his life time youngsters take over charge and manage the affairs of the state successfully. It is such people who retire from power politics and devote themselves to the service of the Nation, who will be in a better position to give proper advice to the youngsters who occupy the positions of power.
In this regard we have the inspiring example of Chanakya who renounced the Prime Ministership of the most powerful Maghada Empire after securing the service of Amatya Rakshasa for that high office and gave Nation his invaluable , Artha Sastra'.
It is true that the observance of 'Ashramas' as it was prescribed and practiced in ancient times in this land has become impracticable. But the observance of the four Ashramas, with the modifications demanded by the present state of the world, giving importance to the following ideals, is essential to the welfare of humanity:
(1) Education including physical fitness and moral education during the first
period-(Studentship )
(2) A harmonious and honest married life, conforming to professional/ vocational ethics, and maintaining persons in the other three Ashramas during the second period -(FAMILY LIFE).
(3) Social service during the third period by giving up earning actiyity to the
extent possible (SOCIAL WORKER).
( 4) In meditation and worship of God in the evening of life and giving advice and the benefit of one's experience to the younger generation (Devotion to divinity and humanity).
With the necessary modifications suited to the present state of the World is essential for the welfare of humanity.
This, could therefore form the blue print for human resources development programmes for all nations.
== References ==
== References ==
# M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan”
# M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan”