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Book No. – 22 (Sociology)
Book Name – Indian Society & Culture (Nadeem Hasnain)
What’s Inside the Chapter? (After Subscription)
1. Purushartha
2. Ashrama
3. Rina
4. Karma
5. Rebirth
6. Joint Family
7. Caste
7.1. Varna Model
7.2. Jati Model
7.3. Merits and Demerits of Caste System
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Bases of Traditional Indian Social System
Chapter – 3
Table of Contents
- India is home to followers of three major world religions: Hinduism, Islam, and Christianity.
- Other major religions like Judaism and Zoroastrianism also have followers in India.
- India also houses those who branched out from Hinduism, such as Buddhism, Jainism, and Sikhism.
- Over the last 5000 years, India has seen a unique synthesis of different schools of thought and religions.
- The contemporary Indian society and its social organization are a result of this mutual existence.
- Despite this diversity, the Hindu social system still dominates the thought and actions of the majority.
- Hinduism is the term given by Europeans to describe the totality of religious, socio-cultural, political, and philosophical beliefs that make up the Hindu way of life.
- Hindus refer to their tradition as Sanatan Dharma (the eternal law).
- The bases of the Hindu (Indian) social system include Varna, Ashrama, Purushartha, Karma, Rina, Punarjanm (rebirth), Joint Family, and the Caste System.
Purushartha
- Purushartha refers to four goals or aims of life: Dharma, Artha, Kama, and Moksha.
- The immediate desire of a person is a long life, but the ultimate goal is Moksha (liberation or salvation).
- Purushartha theory provides harmony between these goals and forms the basic principle of the Indian ethical system, comprehending “the whole man.”
- Dharma is central to human activities and derived from the root word “dhra,” meaning “to uphold,” “to support,” or “to nourish.”
- In History of the Dharmashastra, V.P. Kane explains dharma as:
- The rights and duties of man as man.
- Duties and privileges as a member of the Aryan community.
- Special duties, rights, and functions as a member of a social group or “caste” (Vamadharma).
- Rights and obligations in different stages of life (e.g., student, householder) (Ashrama Dharma).
- Dharma acts as a centripetal force, maintaining order in man, society, and the universe, regulating the enjoyment of Artha and Kama.
- The theory of whether dharma is a means to an end or an end in itself is debated. Some believe dharma is the end, similar to Kant’s idea of goodwill being good for its own sake.
- Artha refers to all means of acquiring worldly prosperity, including wealth and power.
- It promotes righteous pursuit of economic activities.
- Artha is directed toward: (i) acquiring wealth, (ii) aparigraha (non-appropriation), and (iii) asteya (non-stealing).
- Artha is a means to an end, not an end in itself. Its purpose is to fulfill other social obligations prescribed by dharma.
- There’s a balance between acquiring wealth and renunciation.
- Kama refers to desires and pleasures derived from satisfying the senses, including sexual pleasure.
- It includes all instincts and desires, not just sexual, but also aesthetic pleasures.
- Kama requires a balance between bodily and mental needs. It is essential for creativity, innovation, and cultural expression like architecture, music, and poetry.
- In Indian life, Kama is acknowledged as an important aspect of human life, especially in terms of family and lineage perpetuation.
- Moksha is salvation or liberation from the endless cycle of births and deaths.
- It also signifies self-realization or the realization of one’s identity with the divine (Brahman).
- Moksha is symbolized by the river joining the ocean or returning to the source of Being, where the knower becomes one with Brahman (“aham brahmasmi” – “I am Brahman”).
- It implies a state of mind and is not a complete negation of worldly existence.
- Moksha is not attainable by everyone; it is typically achieved by true sanyasis (renunciates).
- Purushartha represents a hierarchy of goals for individuals and social categories. Dharma, Artha, and Kama are principal motivating forces around which all human conduct is centered.
- The management and conduct of life are conceived as a harmonious coordination of these three, with the ultimate goal being Moksha.
- Louis Dumont (1960) emphasizes the correct perspective on the trio of dharma, artha, and kama:
- Dharma implies duty and leads to moral universalism.
- Artha refers to rational action in economics and politics, aiming for profit.
- Kama refers to the pleasures of life.
- Manu suggests that life should be conducted with a harmonious coordination of these three categories of needs.