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The family, the fundamental unit of society is denoted by kutumba (99.8; 5.184), parivara (6.36; 66.16), and kula (53.17; 14.145). All the members of a family bore affection for one another, performed their respective duties, helped in strengthening social bonds and thus paved the way for the advancement and happiness of one another. The family was paternal in constitution and therefore, the father was the master and all in all of the whole family. His orders were obeyed by all, so he has been called 'grhapati' (48.77). His wife was the mistress of the house. She is called 'grhini' (grhini 45.33 or gharini 71.1). She remained faithful to her husband. -Father the sole authority: -The father had full control over his sons and daughters. He selected their life partners (27.41; 15.35-39; 8.1-21; 12.1-8; 38.28). He saw to the utmost well-being of his daughter while selecting her husband (10.1-8). Ther is a case of a mother (Kaikeyi) who took initiative and got her son (Bharata) married to the girl (Subhadra) of her choice through the consent of her husband (28.130). The word of father were binding on his son in the matters relating to marriage and the latter did not violate them (15.89-91). The father was the final authority in distributing his property to his sons (48.77-80). A father could expel his sons from home if thay behaved contrary to the social custom (25.17; 82.79;

88.19). SOCIAL CONDITIONS 333 On the death of the father and in absence of a major son, the mother became the head guardian of the family (17.82-84). It was the sole concern of the father to appoint his political heir. Dasaratha had to instal Bharata though Rama and Laksmana were elder to him (31.73-75). Faithfulness of wife:-The wife was a faithful follower of her husband. Sita preferred following her husband to the forest to remaining at home to pass a comfortable life. Aparajita did not oppose her husband from installing of Bharata (31.99) as the king of Ayodhya. Though Anjana was abandoned by Pavananjaya still she remained faithful to her husband despite of various sufferings (15-18). Sita had to carry out the orders of Rama and had to suffer exile. When a recently married husband renounced the world nothing was left for a young wife except following her husband and becoming a nun (21. 72-73). Co-operation and living together affectionately of co-wives his co-wives. When was necessary. Kaikeyi caused affliction for Aparajita and Sumitra could not bear the separation from their sons, Kaikeyi's heart melted and she made her best efforts to recall Rama for the well-being of her son, herself and the whole family 32. 36-53). It was the son who maintained the continuity of the family therefore his necessity was ever felt by the parents (91. 122). Mother consulted monks for the birth of sons (41.41-42) and kings postponed the renunciation of the world till a son was born (21. 28). Janaka and his wife got afflicted when their son, Bhamandala was kidnapped by Candragati. Candragati had kinnapped him to adopt him as his own son because his wife was issueless (26. 82-88). Responsibilities of parents :-It was the duty of the parents to nourish, educate and marry their sons and daughters properly. Fostermothers were engaged for children (26.98; 97.11). Anjana (17.91-122) did not forget to take proper care of her son though she was in great. distress. At the proper time parents duly arranged for the education of their sons and daughters¹. Sita though abandoned by Rama yet she duly arranged for the education of her sons (97.22). When the daughters attained puberty the parents got worried for their marriage and it was only after their marriage that they got relieved of the responsibility². The sufferings of the sons brought about. great anxiety to their occasion of great joy parents (31.97; 18.20; 63.4-6; 5.88). It was 1. 25.23; 39.88; 24.4-9. 2. 15.13-14; 36.39; 24.9; 12,1-8. an

334 A CRITICAL STUDY OF PAUMACARIYAM for the parents when their separated sons met them again¹. The natural affection of the parents gushed forth and they celebrated such occasions with great enthusiasm, Duties of sons and daughters :-The daughters and sons showed due modesty and obedience to their parents. It was the duty of the sons to keep their parents happy and give them due assistance in their old age. As far as the daughters are concerned, they remained with their parents only up to the time of their marriage and there is no instance that any girl would have disobeyed her parents in marrying the person selected by them. The greatest responsibility lay on the sons and they were always obedient to their parents and elders. Ravana on being advised by his mother, started acquiring great powers for rejuvenating his ancestral glory. He determined to recapture Lanka as soon as he was advised to do so by his grandfather (7.158-172). Rama forwent the crown of Ayodhya because he did not like to cause slightest agony to his father and he did not want to blacken the repute of his father². Laksmana did not interfere because he thought that whatever the elders had done, must he proper (31.109). Pavananjaya obeyed his father and decided not to refuse his marriage with Anjana (15.91). Non-obeyance of a father who was considered to be socially and politically a ripe person, brought about adverse results. On that account Indra got humiliated in a battle with Ravana (12.75-82, 139-140). One who followed his mother's advice won glory and kingdom (77.82- 88). A loyal son suffered himself than angering even her step-mother (8.143-210). A faithful son never tolerated any undue insult and humiliation of his mother at the hand of even his elders (50.2-14; 99.20-23). It should be noted that in both the cases the sons ultimately pay their due respects to their elders after taking revenge upon them. This is a sign of their due modesty towards their elders. A son duly revenged himself by killing the murderer of his father (39.46). Whenever the sons departed from their home they paid their due respects to their parents and took their due permission. In exchange they received blessings from their parents". It was the sacred duty of the sons to assist their fathers in their old age. When the princes attained full youth, they prevented their fathers from entering the battle and prepared themselves to fight against the enemies (27.16-21; 1. 8.206; 18.42; 30.94-95; 97.29-32. 2. na ya bhogakaranam me tujjha akittie logammi, jaena suena pahu cinteyavvam hiyam niyayakalam, jena piya na ya sogam gacchai egam pi ya muhuttam 31.76-77. 3. 31.93-100; 16.35; 19.13; 27 21; 86.14-23; 98.24.

SOCIAL CONCITIONS 16.30-34; 19.3-12). It was 335 It was a general desire of the sons that their father should take rest and remain at ease while they themselves should shoulder the works of greater responsibilities and risk. Elder brother's responsibility:-On the death of the father, the responsibility befell on the eldest brother. At the time the eldest brother acquired the responsibility of a father and he looked after the wellbeing of the whole family. Thus he became the head of the family. According to the rule of primogeniture, the eldest son became the king. It was the eldest son who was married first and thereafter followed the marriages of the younger ones. The elder brother was obeyed as the guardian (9.27-50; 38. 17). In accordance with Rama's wishes after his return from exile Laksmana accepted the rulership of Ayodhya (85. 14-20). Mutual affection between Brothers and Sisters:-Brothers had unbound love for one another. Bharata did not like to trangress the right of his elder brother, Rama to the throne of Ayodhya but he had to accept the crown when Rama completely refused to becme the king and accepted voluntary exile (31.90-92; 82.44-53). It was Laksmana's unfettered affection for his elder brother that he accompanied Rama in exile and fought for him against Ravana. As a younger brother Laksmana considered it his duty to prevent Rama from exiling Sita but his efforts did not prevail (94. 5-20). It was the affection of Rama for Satrughna that Rama installed the latter as the king of the city of the latter's preference (86. I). Vibhisana wanted good of his brother Ravana. Therefore. he often advised the latter to release Sita but Ravana's own misconduct brought about his own end (See 7. 15-35; 103. 10-15 also). other. Brothers and sisters bore deep affection for each Brothers were prepared to take any risk for the safety and well-being of their sisters. (54.46; 55. 47). It was out of regard for his sister that Bhamandala immediately ran to the assistance of Lavana and Ankusa fighting with Rama (99. 35-44). Whenever a sister was kipnapped, abducted or seduced, her brother took immediate measures for her safety, security and well-being¹. In distress a brother hoped to get shelter under his sister (77.90). Similarly a sister sought help from her brother (64. 19-20). Sister's affection for her brother always remained alive. Sita knew that her brother was kidnapped but when she suddenly heard of his presence she could not believe it and wept on remembering the unfortunate incident (30.33-35). It was an occasion of great 1. 9. 10-19; 77.85-87.

336 A CRITICAL STUDY Of paumacARIYAM happiness for her when she met her brother (30. 80). Simhendu's sister prevented her husband from attacking her brother and thus paved the way for the safety of her brother¹. Place of daughter-in-law:-A daughter-in-law duly observed the customs of the family and a mother-in-law duly endeared the former. Sita first bowed to her father-in-law, then to her mother-in-law and after having obtained their permission, she accompanied Rama in exile (31.103-104). Aparajita did not forget Sita when she made a sorrowful review of the possible sufferings of Rama (78.5). Anjana duly obeyed her mother-in-law and left home when she was blamed and exiled by the latter (17.8). Vimuci and his wife got duly distressed with the kidnapping of their daughter-in-law (30.63). Thus the Paumacariyam reveals that the members of the family constituted the nucleus of the society in which all were bound by mutual affection and love. The safe running of the family depended upon the fact how the members discharged their duties and remained sincere to their responsibilities. This primary unit of society i.e. the family trained its members to make them play active part in society for their social and political welfare. It was here that the members learned discipline, and formed their character, shaped their conduct and made their life beneficial. The individual saw himself as a son, a brother, a husband and a father or a daughter, a sister, a wife and a mother. Every one gained knowledge by his own experiences and thus could see to his and his fellow's advancement. Further the individual contributed towards the welfare of society by developing the qualities of affection, love, friendship, respect, reverence, faithfulness, sincerity, liberality, spendthriftness, modesty, courage, temperance and freedom. Here one suffered and enjoyed, fell down and rose up and thus prepared for developing himself into a complete social and political personality. Joint family-system:-The joint family was the characteristic feature of the ancient Indian society. The Paumacariya reveals that Dasaratha's family consisted of his wives, sons and daughters-in-law and they lived. together. After the return of Rama from Lamka, he and his brothers, lived together with their sons and daughters-in-law. All the members shared jointly the weal and woe of their family on different occasions.