Hindu Social Organization
Yet to be edited
Well written book with personal scholarship and practical experience. As the subject is analyzed from a western Psychological approach, it may help us to understand our sociological issues, values and principles with modern technical terms. But the way common Hindus live their life is based on the traditional family and community values which cannot be approached based on any western psychological approach. Nobody can deny the western influence on our (Indian) life on every aspect. However try to read them back in ancient text and society is going beyond what the original authors and the society intended to teach and implement in their time. And after analyzing them from western psychological approach giving a call to understand them for the present need and even bring reforms on the same old system based on the demands of the time but expected in western psychological methods may again remain an idealistic exhortation than could be implemented practically in our society and communities. Above all, as a student of Hinduism, my understanding is that even the ancient texts, particularly smiritis, and more specifically dharmasastras themselves were a kind of idealistic exhortation that too written from Brahminical point of view. According to my understanding almost all the dharmasastras were a narrow window to understand the ancient Brahminical worldview and their appraisal and approach their relationship with others, rather than expecting others to arrange their lives according to their expectation and demands. Of course as per the modern trend, which tries to prove by selective quoting and interpreting all the edicts of the kings as ‘brahmincal conspiracy’ to make the kings and rulers to accommodate their demands by using their role as a religious ritualists and personal priests (prohita) of the kings.
So anyone want to show how good and great we were in the past (the rhetorical Golden Age theory) this book will again serve their purpose. Whereas the present reality of the society which evolves and changes very fast according to the demands of the global scenario, any call to look back our past social psychology and try to implement them as much as possible with some reformation in those institutions wont’ serve anybody’s purpose—expect adding another feather on the cap on such writers. No doubt that we need to look back our history to learn not only to shape our life at present and plan about the future. But try to understand them from a narrow window of scriptures won’t address our present generation and future needs.
For example the ‘social psychology of the system of the four asramas (pp.101-144); education (145-201); Attitude Towards the Woman (pp.257-283); The four Varnas (pp. 284-336), is analysed purely based on scriptural texts (both sruti and smiti) elaborately quoting and referring from western writes about such topic in their society (The bases of Human relations, pp. 16-72) is almost compares our thoughts with western writings and approaches). When one reads with a spirit of ‘NATIONALISM’ will say ‘wah! What a great past we had and how sadly we deteriorated’. But one who knows that scriptural text and approach is not only a narrow window written from a particular (brahminical point of view) but also represents an idealistic view than practical life of common people who lived in the past or living at present or will live in future.
A need to understand our past also from subaltern studies and analyzing from them from the social justice alone can help to shape our future and not from any idealistic scriptural texts.
Though we have to agree with Dr. S. Radhakrishnan who wrote the FOREWORD to this book that:
…Forms which begin by being useful are soon diverted from their objects to which they own their existence to new ones where they are no longer of any use, where they even become dangerous. The task of the wise reformer is to note the essential spirit of the institutions and reorient them so as to embody it better’ (p.ix). However he warn us about the ‘dangers of the old forms which are no longer of any use’, again his call is to write a new SMIRITI ‘which will emphasize the essentials of the Hindu spirit and effect changes in its forms so as to make them more relevant to the changing conditions of India and the world’ (italics and capital original). But the other side of the coin is that many Indians feel that the very so called ‘Hindu spirit’ as if it existed in the past and the institutions which it preserved and promoted need to be abolished—which again is an idealistic (like that of a casteless society). Whereas writing a book to understand the old ‘Hindu spirit’ and giving a call for reform that too based on western psychological approach may appeal to our emotion anyone having the spirit of Hindu nationalism, but practical reason won’t go well with it.
One example is sufficed here to show how the present trend of materialism that dominates not only the overall areas of everybody and particularly the students who are pampered by the parents to become successful to earn more ‘MONEY’ and to settled down well challenges such demands of reform with high ideal to live ‘with fewest comforts with fewest wants’:
It may be that to us of the present age the scheme of the asramas in all its detailed curricula as laid down by the seers may not be fully acceptable. But if order, progress and social equilibrium have to be sought, the modern world may profitably accept the spirit behind the thinking out and formulation of the asrama system as a whole in order to solve problems connected with the nurture of the individual with reference to the specific and general conceptions (p.346) of human life and labour which forms the background of community-life. It may be, that details will differ with different peoples, and, in different regions. But, without doubt, the general framework of the scheme will prove efficient and of eternal values. The young boy-student would be certainly well-advised to live a disciplined, orderly life, like the one laid down for the brahma–chari. He particularly learns to begin living with fewest comforts, with fewest wants.@ He begins to think not of what he can have, but of what and how he can do without some of the comforts and pleasures and conveniences of life, if need be, and learns to get used to conditions lacking ease and comfort. These habits always stand one in (p.347) good stead in later life, whenever the need arises.—pp. 347-48
@But what is the current practice? Pampering with gifts spoils them more now. They not only demand more, but not happy with what is provided by their parents with great sacrifice on their part. The grip of materialism becomes more dangerous that even a sannyasi cannot escape from the snare of gadgets
Ch. IV. THE SOCIAL PSYCHOLOGY OF EDUCATION.
It is well recognized that the outlook and methods of education prevalent in a society have a far-reaching significance and influence upon the other social institutions of that society. It is also recognized that this significance and influence is not just one-sided, but of a mutual nature; that is to say, the system of education prevalent amongst a people influences as also is itself influenced by the society which it serves and by its mores. Education is the principle instrument, in the hands of a social group or an assemblage of social groups, by means of which it passes on and hands over to the individual (and thus to itself), the traditions, disciplines and culture it has gathered through long and continual endeavours of the race towards making the best and most of the (p.101) gift of human life. Thus it seeks to train the individual to adjust himself to the ideas and ideals which have gathered meaning and value and respect from the best and the noblest that have made the history of the society. It is evident, therefore, that amongst all the social institutions, the system and outlook of education is of primary significance. “Conceivably a people could dispense with religion, as the U.S>S.R. has tried to do; conceivably a state might refuse to distinguish fixed forms of sexual union as marriage. But education is indispensable to any society, for without it there would be lost all the accumulated knowledge of the ages and all standards of conduct. Education is the social economy that forestalls such wastage.” {R.H. Lowie: Social Organization, London: Routledge, 1950, p. 194ff following Count’s article on “Education” in the Ency. Soci. Sc.}—pp. 101-02
…For, in one sense, we are being educated every moment of our life, from birth till death. Consciously and unconsciously, we may be said to be learning every moment of our life. But it has been recognized that since the behavior of an individual is likely to have vital reactions on the community of which he is a member, he should be given for a specific period in his (p.102) early years a regular training calculated to equip him to adjust himself to and to serve the community. Students of human nature of all times have urged that some sort of a deliberate training of the individual is absolutely essential in order to enable the individual to adjust himself to the complex social environment in which he finds himself. From Plato, Aristotle and Plutarch down to Pestalozzi, Rousseau, Herbart and Spencer, in the West, all have pointed out that nature unaided by training and discipline cannot accomplish all that is demanded of all individual in this direction. If we bear these remarks in mind, they will be sufficient to give us an idea of the social functions which an educational system is expected and actually has to serve.—pp. 102-03
…yet is seems that we can formulate certain social principles which are, or must be, common to all educational systems. For, the real conflict is reflected not so much in what the aim of education should be, but in the ways and means employed in education, and in emphasizing some aspect or other of education. It is therefore not too difficult to get at a general idea of the social functions of education.—p. 103
“The primary function of the educational system,” as Panunzio has pointed out, “is to transmit a knowledge of the forms and skills society regards as indispensable to its survival and improvement. That system regularizes the knowledge-transmitting activity; inculcates the folkways and the mores; trains the young to fit into the established cultural scheme, aims to aid the individual in the development of personality and aptitudes; and sets forth the broad lines which the society believes must be followed in order to survive and improve.” {C. Panunzio: “Major Social Institution,” New York, Macmillan 1939, p. 242}. Along with imparting knowledge and skills, education also transmits the particular system of moral, social and (p.104) cultural values of the group, and thus undertakes the indoctrination of both the rational and the emotional elements which make up the adult individual. Education, understood primarily as the induction of the maturing individual into the life and culture of his people, is the most vital of all institutions and embraces all other institutions.—pp. 103-04
…As Sumner has expressed it, education transfers the mores to the individual; that is, “He learns what conduct is approved or disapproved; what kind of man is admired most; how he aught to behave in all kinds of cases; and what he aught to believe or reject.” {Sumner, W.G.: Folkways. Ginn. New York, 1906, p.638}….—p. 104
Says Young, though in a slightly different context, “Unfortunately, much of our earlier educational psychology (i.e., in its modern western development) failed to recognize that all learning is essentially social.” {K. Young “Society,” 2nd Ed., New York, American Book Co., 1942, p. 361, (italics in the original)}….—p. 104
…In many educational systems, the aims of education are formulated with reference to the satisfaction of certain ideals of a particular group at a definite period in its history….—p. 105
…and education must try to lay the foundations of individual’s social behavior upon an appeal to his or her own powers of reasoning and intellect, and not upon the mere fact of social approval or disapproval….—p. 107
…It is the task of the true education to help the growth of the individual’s intellect by keeping it independent and uninfluenced by external prejudices and biases of any kind. Such a development of the individual on the intellectual side would enable him to judge every action or idea on his own and free from any social or other bias….—p. 107
… The earliest reference to this upanayana ceremony seems to be in the Atharva–Veda, where the sun is described as a Brahmana student approaching his acharya (p.108) (teacher) with firewood (samidh) and alms {A.V., xi. 5}….—pp. 108-08
…The authorities concerned also laid down the minimum and maximum age limits in each case by saying that the upanayana may be performed at any time between the eighth and the sixteenth years of age for the Brahmana boy, between eleventh and twenty-second for the Kshatriya boy, and between twelfth and twenty-fourth years for the Vaisya {San. Gr. Su. ii, 1, 1-9; AS. Gr. Su. i, 19. 4-7; Par. G. S. ii, 5. 37-38; Go. ii. 10, 3-4 etc; and, Man. ii. 38 etc.}. Those who do not get initiated within the age limits as mentioned above become patita–savitrika, i.e, lose their right of learning the Savitri verse {San. Gr. Su. ii.1.8; Asv. G.S. I,19.8; Par. G.S. ii,5.39; Go. G.S. ii.10.5}; they become vraatyas, by thus losing this right; i.38} and such individuals are censured by Aryas (arya–vigarhita) {Manu, ii.39; Yaj. i.38}….—p. 112
…We must note that the higher the varna to which the student belonged, the less luxurious piece of garment in regard to its quality is to be worn by him.—p. 114
…Williams has rightly observed that young children should be taught to think not of what they can have but of what they can do without. “Then, as men and women”, he proceeds, “will they be free to give themselves to high aims untempted by the material side of life.” {Williams, J. M.: Principles of Social Psychology, Knopf, new York, 1920, p. 378}….—p. 115
…The opening prayer which both the teacher and the pupil sing together, according to the Taittiriya Upanishad, is this: Almighty! Do protect us both, together; give food for both of us (p.118) at the same time; may both of us apply our energies towards acquisition of knowledge in harmony and co-operation; may our studies be illustrious and brilliant; may there never be any feeling of estrangement amongst us two! Peace! Peace! Peace!!! {Taiit. Up. ii.1: Om! Sahanaavavatu, sahanau bhunaktu, sahaviiryam karavaavahai/ tejasvinaavadhiitam astu maa vidvishaavahai/ Om! Santih! Santih! Santih”.}.—pp. 118-19
…the term Mantra is derived from manana, thinking, cogitating, and so means an instrument or vehicle of thought {Yask in Nirukta, vii, 3, 6}.—p. 120
…The teacher from whom the pupil receives the upanayana sacrament (samskara) is called an acharya {Gau. i.9; Apa. i.1.1.13}. And Apastamba explains the word thus: “He from whom the student gathers (aachinoti) his dharmas is the acharya” {Apa. i.1.1.13}…..—p. 121
…To acquire knowledge for its own sake was the sacred duty (dharma) of every one; and no one went to learn with a view to furthering or increasing material prospects. Absence of any material motive in learning must have been a great psychological asset in keeping the Hindu educational system free from many of the evils that would otherwise have beset it. For, it was the firm belief of the Hindu sages that once a material motive is let in as an end into the educational system in one way or the other, it would set into motion the interplay of a variety of (p.124) complex economic forces into the system which, along with those who taught and learnt under it, would be very adversely affected as a consequence. On the side of the teachers, there would be created a rivalry and competition amongst them to obtain as large a number of students as possible, since that would pay them more, and the efficiency in imparting education would deteriorate to that degree….—pp. 124-25
…The Hindu system of education was never allowed to suffer from motives of any kind of material prospect or of a spirit of rivalry and competition; and utmost care was taken to keep alive lofty ideals in the breasts of the learners. The pursuit of knowledge was carried on as one’s part of the inherent, natural duties (dharma) of man.—p. 125
… “…For, a learned man, though young, has to be respected and honoured by virtue of his learning…..” {Man. ii.156; Gaut.vi,21,23; Yaj.i.115}—p. 125
…in the times of Yajur–Veda, at least, Vedic knowledge was possible to all classes including the Sudras, and even the non-Aryans {Man. iii.7; Yaj. i.54}.—p. 126
…Manu indeed declares that “not a single act here below appears to have been done by a man free from kama; (p.127) for whatever he does, it is the result of the prompting of kama”! {Man.ii.4)….—pp. 127-28
…according to Taittiriya Upanishad: “Speak the truth, follow dharma, never swerve from they own studies. Having pleased the acharya with a gift of his choice, you (p. 142) should now marry and see that you do not break the family lineage. Never swerve from truth and dharma. Take good care of your welfare (kusala). Do not miss any opportunity of success or prosperity (bhuti) in life. Do not miss your duties towards god and ancestors. Regard your mother as your god, the father as god, the teacher as god, the guest as god; and as such, pay their dues to them. Do such deeds only as are regarded unblameable by people and not others; and emulate respectfully only those actions of ours which are praiseworthy and not others.” {Taitt. Siksa, Valli. 9}.—pp. 142-43
“Now, the, in praise of learning: Learning and teaching are a source of pleasure to man; he becomes ready minded, or mentally well equipped (yuktamanah) and independent of others, and day by day he acquires prosperity. He sleeps peacefully; he is the best physician for himself; and (peculiar) to him are restraint of the senses, delight in steadiness of mind (ekaaraamataa), development of intelligence, fame” and, last but not the least in importance, “the task of perfecting the people”. {Sat. Br. Xi.5,7.1: The above translation is slightly modified from that of J. Eggeling, in S.B.E. Vol. xliv, p. 99}—p.l 144
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